ARGUMENTUM.
THE ARGUMENT.
Simon Peter, the son of Jonas, of the province of Galilee, of the village of Bethsaida, the brother of the apostle Andrew, shows that the disciples of the unconquered Saviour are spread through the whole world and are pilgrims in this age, and persuades them to repent of their past life, and exhorts them, 679Cwith all solicitude, to advance into a new life.
CAPUT PRIMUM.
VERS. 1.-- Advenis. (Bed.) Advenae Latine, Graece proselyti, etc., usque ad habentes: Charissimi, obsecro vos tanquam advenas et peregrinos.
Dispersionis. Anno ascensionis mortuus est Stephanus, et multi timore dispersi. Ponti. Omnes hae provinciae Graecorum sunt in Asia, sed est et alia Bithynia in Europa: de qua illi qui in Asia sunt Bithynii originem habuerunt. Illa autem quae in Asia est Bithynia, major Phrygia vocatur, quae Hiera flumine a Galatia disterminatur.
679DVERS. 2.-- Gratia. Sine gratia Christi, ad pacem reconciliationis ejus nunquam venitur, nihil pacificum nisi per gratiam ejus habere valemus. Et pax multiplicetur. Id est nulla adversitas retrahat vos a laudibus Dei, omnis tribulatio invitet vos ad laudem, quia omnia ad felicitatem multiplicantur: ut quod bene coepistis, perfecte compleatis.
VERS. 3.-- Regeneravit. (Bed.) Cum nostris meritis generati essemus ad mortem, etc., usque ad ut per munditiam sitis coeli et sedes Dei.
VERS. 4.-- Incorruptibilem. Naturaliter non est anima incorruptibilis, sed gratia Dei per fidem et justitiam ad intellectum perficitur incorruptibilis. In vobis. Qui dedit vobis credentibus potestatem filios Dei fieri, posuit in vobis illam perseverantiam, 680Bper quam haereditatem in coelis accipiatis, quia qui non servaverit disciplinam Patris non meretur haereditatem ejus.
VERS. 5.-- In virtute. Nullus suae libertatis potentia 680Ccustodiri valet in bonis, nisi ille perficiat a quo initium bonae actionis habetis. Laborate de fide per fidem, venturi in salutem aeternam, quae etiamsi modo non apparet, tamen parata est revelari, si nos fuerimus parati.
VERS. 6.-- Nunc, si oportet. Si, id est quamvis oporteat. Vel, si oportet contristari, non deficiamus.
VERS. 7.-- Ut probatio, etc., in laudem. Cum judex laudans vestram fidem, dicet: Et dedistis mihi manducare, etc (Matth. XXV).
Pretiosior auro. (Bed.) Patientia sanctorum auro comparatur, etc., usque ad unde et subjungit: Inveniatur, etc.
680DIn laudem. Ut laudabiles et gloriosi sitis per constantiam in revelatione, id est in die judicii, quando revelabitur quam magnae potentiae sit Deus. Et honorem, ut dicatur vobis: Venite, benedicti Patris mei (Matth. XXV).
VERS. 9.-- Salutem animarum. Haec salus multum est amanda, quia de hac salute multum exquisierunt, quando vel quo ordine salus aeterna mundo adveniret; unde dicitur: Multi prophelae et reges voluerunt videre quae vos videtis, et non viderunt (Matth. XIII).
VERS. 10.-- Prophetaverunt. Palam hominibus loquendo et exponendo ea quae in occulto internae contemplationis ipsi cognoverant.
VERS. 11.-- In quod vel, etc. Quod tempus, id 681Aest quo anno, vel sub quo principe. Quale, bellicosum vel pacificum, vel quo ordine, per partum virginis, vel quo alio modo. Spiritus Christi. Archangelos et propinquos, vocat spiritus, per quos operatur Dominus, quia Christo sunt subjecti. Posteriores glorias. Duae sunt glorificationes Domini secundum suscepti hominis formam. Una qua resurrexit a mortuis, et alia qua ascendit in coelum ante oculos apostolorum. Restat tertia, et ipsa erit in conspectu hominum, cum in majestate venerit ut reddat cuique secundum opera sua.
VERS. 12.-- Vobis autem ministrabant. Hoc ideo dicit ut moneat illos curam gerere salutis oblatae, quam sic amaverunt priores sancti.
Spiritu sancto. (BEDA.) Spiritus in prophetis, spiritus 681Bin apostolis, ita apparet, quod prophetae et apostoli eamdem salutem nuntient. Illi venturam, isti impletam. Una itaque Ecclesia, cujus pars praecessit adventum Christi, pars sequitur.
VERS. 13.-- Propter quod. Quia tanta gratia vobis est promissa, ut revelate videatis illam quam nunc vident angeli, tanto amplius digni esse curate, ut eam percipere valeatis. Sperate. Securi exspectate mente, et corpore casti. Nam qui Domino se placere non novit, merito spe bonorum carens, ne citius adveniat, metuit.
VERS. 14.-- Filii. Et secure possitis exspectare, sitis filii obedientes Patri corripienti.
VERS. 15.-- Sanctum. Id est sanctificatum et sanctificantem vos ut in omni conversatione sitis 681Csancti: unde: Estote et vos perfecti, etc.
VERS. 17.-- In timore, etc. (HIER.) Ego cunctis peccatorum sordibus inquinatus, diebus ac noctibus operior cum tremore reddere novissimum quadrantem. Et tempus quo mihi dicatur, Hieronyme, veni foras.
Incolatus vestri. Ut possitis esse sancti, habete conversationem vestram in timore, tempore vestri incolatus quandiu in hujus mundi exsilio estis. Beatus enim qui semper est pavidus, hoc dico si Deum invocatis, quasi dicat: Non vere Deum invocatis, nisi solliciti et timidi sitis.
VERS. 19.-- Sed pretioso sanguine. Ordo litterae est: sed pretioso sanguine Christi, quasi agni incontaminati et immaculati. Hic tangit leviticas et 681Dsacerdotales celebrationes. Significat autem animam mundam per justitiam quae offertur Deo.
CHAPTER ONE.
VERS. 1.-- To the strangers. (Bed.) Advenae in Latin, in Greek proselytes, etc., as far as having: Dearly beloved, I beseech you as strangers and pilgrims.
Of the dispersion. In the year of the ascension Stephen died, and many were scattered through fear. Of Pontus. All these provinces of the Greeks are in Asia, but there is also another Bithynia in Europe: from which those Bithynians who are in Asia took their origin. But that Bithynia which is in Asia is called greater Phrygia, which is bounded off from Galatia by the river Hiera.
679DVERS. 2.-- Grace. Without the grace of Christ one never comes to the peace of his reconciliation, we are able to have nothing peaceable save through his grace. And peace be multiplied. That is, let no adversity draw you back from the praises of God, let every tribulation invite you to praise, because all things are multiplied unto happiness: that what you have well begun, you may perfectly complete.
VERS. 3.-- He hath regenerated. (Bed.) Whereas by our own merits we had been begotten unto death, etc., as far as that through cleanness you may be heavens and the seat of God.
VERS. 4.-- Incorruptible. The soul is not naturally incorruptible, but by the grace of God, through faith and justice, it is perfected incorruptible in respect of the understanding. In you. He who gave to you that believe the power to become the sons of God has placed in you that perseverance 680Bby which you may receive the inheritance in the heavens, because he who has not kept the discipline of the Father does not merit his inheritance.
VERS. 5.-- In the power. No one by the power of his own liberty is able 680Cto be kept in good things, unless he from whom you have the beginning of a good action bring it to perfection. Labour out of faith through faith, being about to come unto eternal salvation, which, even if it does not now appear, is nevertheless prepared to be revealed, if we shall have been prepared.
VERS. 6.-- Now, if it be needful. If, that is, although it be needful. Or, if it be needful to be made sorrowful, let us not fail.
VERS. 7.-- That the trial, etc., unto praise. When the judge, praising your faith, shall say: And you gave me to eat, etc (Matth. XXV).
More precious than gold. (Bed.) The patience of the saints is compared to gold, etc., as far as whence he also subjoins: May it be found, etc.
680DUnto praise. That you may be praiseworthy and glorious through constancy in the revelation, that is, in the day of judgment, when it shall be revealed of how great power God is. And honour, that it may be said to you: Come, ye blessed of my Father (Matth. XXV).
VERS. 9.-- The salvation of souls. This salvation is much to be loved, because concerning this salvation they sought much, when or in what order eternal salvation should come to the world; whence it is said: Many prophets prophelae and kings have wished to see the things which you see, and have not seen them (Matth. XIII).
VERS. 10.-- They prophesied. By speaking openly to men and by expounding those things which they themselves had known in the secrecy of inward contemplation.
VERS. 11.-- In what or, etc. What time, that 681Ais, in what year, or under what prince. Of what kind, warlike or peaceful, or in what order, by the childbearing of a virgin, or in what other manner. The Spirit of Christ. He calls archangels and those near him spirits, through whom the Lord works, because they are subject to Christ. The later glories. There are two glorifications of the Lord according to the form of the manhood he took upon him. One, by which he rose from the dead, and another, by which he ascended into heaven before the eyes of the apostles. A third remains, and that one shall be in the sight of men, when he shall come in majesty to render to every man according to his works.
VERS. 12.-- But unto you they ministered. He says this for this reason, that he may admonish them to take care of the salvation offered, which the former saints so loved.
By the Holy Ghost. (BEDA.) The Spirit in the prophets, the Spirit 681Bin the apostles, so it appears, that the prophets and the apostles announce the same salvation. They announced one to come, these one fulfilled. And so there is one Church, part of which went before the coming of Christ, and part follows.
VERS. 13.-- Wherefore. Because so great a grace has been promised to you, that you may see unveiled that which the angels now see, take care to be so much the more worthy, that you may be able to receive it. Hope. Await secure in mind, and chaste in body. For he who knows not that he pleases the Lord, deservedly lacking the hope of good things, fears lest it come the sooner.
VERS. 14.-- Children. And that you may be able to await securely, be children obedient to the Father who chastises.
VERS. 15.-- Holy. That is, sanctified and sanctifying you, that in all conversation you may be 681Choly: whence: Be ye also perfect, etc. [Vulg. Matt. 5:48 Estote ergo vos perfecti, "Be ye therefore perfect"]
VERS. 17.-- In fear, etc. (HIER.) I, defiled with all the filth of sins, day and night await with trembling to pay the last farthing. And the time when it shall be said to me, Jerome, come forth.
Of your sojourning. That you may be able to be holy, have your conversation in fear, in the time of your sojourning, so long as you are in the exile of this world. For blessed is he that is always fearful, [Vulg. Prov. 28:14 Beatus homo qui semper est pavidus, "Blessed is the man that is always fearful"] this I say if you call upon God, as if he should say: You do not truly call upon God, unless you be solicitous and fearful.
VERS. 19.-- But with the precious blood. The order of the letter is: but with the precious blood of Christ, as of a lamb uncontaminated and unspotted. Here he touches upon the Levitical and 681Dpriestly celebrations. And he signifies the clean soul, through justice, which is offered to God.
CAPUT II.
VERS. 1.-- Deponentes igitur omnem malitiam. Quid est malitia? nisi nocendi amor? Quid dolus? nisi aliud agere, aliud simulare? Quid adulatio? nisi fallaci laude, seductio? Quid invidia? nisi odium felicitatis alienae? Quid detractio? nisi mordacior quam veracior reprehensio? Malitia malo delectatur alieno. Dolus duplicat cor. Adulatio linguam. Detractio vulnerat famam.
VERS. 2.-- Sicut modo geniti. (BEDA.) Quia sic renati estis, et filii aeterni facti, tales estote per studium 682Abonae conversationis, quales sunt infantes recenter nati per naturam aetatis.
Rationabile. Estote infantes per malitiam remotam, rationabiles tamen per sapientiam: nec ratio aliqua ad versutias saeculi vos trahat, sed sine dolo sitis; unde: Estote prudentes sicut serpentes (Matth. X), etc.
Lac concupiscite. (BEDA.) Tangit illos qui ad audiendas sacras lectiones fastidiosi adveniunt, ignari illius sitis et esuriei, de qua Dominus ait: Beati qui esuriunt et sitiunt justitiam (Matth. V). Ideoque tardius ad perfecta salutis incrementa perveniunt, quo possint solido cibo verbi refici, id est, arcana cognoscere divina, vel majora facere bona. Ut in eo crescatis. Ut etiam bene discendo, per sacra Dominicae incarnationis 682Bperveniatis ad contemplationem divinae majestatis.
VERS. 3.-- Si tamen gustastis. (ID.) Hoc pacto purgata cordis malitia, vitalem Christi alimoniam concupiscite, si, quanta sit divina dulcedo, sapitis. Nam qui nihil de ejus dulcedine gustat, non est mirum si hunc terrestribus desideriis sordidare non evitat.
VERS. 5.-- Tanquam lapides viri. Per infidelitatem quidem duri et insensibiles, sed per discretionem eruditi vivificantur et apti sunt, ut in Dei aedificio charitate compingantur.
Aedificamini. Ad offerendum bona opera, eleemosynas, preces et vos ipsos. Per Jesum Christum. Hoc ad omnia refertur, aedificamini, sacerdotes estis, 682Coffertis, et hoc totum, per Jesum Christum, cujus gratia omnia habetis.
VERS. 6.-- Propter quod confirmandum, quod Dominus propter firmitatem suam jure sit lapis vocatus, etc.
VERS. 7.-- Vobis igitur credentibus est honor non credentibus, etc., quem reprobaverunt aedificantes. Ita reprobatus ab istis sicut ab illis, et ille lapis hic, id est credentibus, est factus in caput anguli, et infidelibus factus est lapis offensionis et petra scandali.
VERS. 8.-- Et lapis offensionis. Cum Christus sit lapis in quo sustententur et tuti quiescant boni, incredulis erit causa offensionis in praesenti non credentibus in eum et ideo cadentes sunt de vitio in 682Dvitium. Est in futuro petra scandali, quia ad illum lapidem Christum quem tanquam humilem conculcaverunt, collidentur gressus eorum, et cadent in ignem aeternum qui paratus est diabolo et angelis ejus. Offendunt verbo. Offendit verbo qui eo quod verbum audivit; offendit animo, dum quod audivit, non credit, cujus stultitiam exaggerat. Nec credunt in quo positi sunt: per naturam ad hoc sunt facti homines, ut credant Deo et voluntati ejus obtemperent.
VERS. 9.-- Vos autem genus electum. Hoc testimonium laudis quondam antiquo populo per Moysen datum Gentibus dat Apostolus, qui in Christum credunt: qui veluti lapis angularis in eam quam in se 683AIsrael salutem habuerat, gentes adunavit. Regale sacerdotium. Summi sacerdotis corpori uniti, qui regnum sperare, et hostias immaculatae conversationis Deo offerre debebant. Acquisitionis, in sanguine redemptionis ejus sicut erat quondam populus Israel redemptus sanguine agni de Aegypto. Unde et in sequenti versu mystice recordatur veteris historiae, et hanc specialiter in uno populo impletam docet.
Annuntietis. (BEDA.) Sicut liberati de Aegypto, triumphale carmen Domino cantaverunt, ita nos post tenebras dissolutas, post acceptam remissionem per Christum qui nos ducit ad patriam supernae claritatis debemus Deo rependere gratias dignas coelestibus beneficiis.
VERS. 10.-- Qui aliquando. (ID.) Hinc probatur 683Bquod hanc epistolam scribit his qui de gentibus ad fidem venerant. Assumuntur hi versus de prophetia Oseae in qua agitur de vocatione Gentium.
VERS. 11.-- Charissimi. (ID.) Hucusque generaliter instruxit Ecclesiam, etc., usque ad libertas vitae remissioris majora illecebrarum titillantium tolerare pericula. Tanquam advenas. Eo minus animum terrenis rebus supponite, quo vos patriam in coelis habere meministis. Reprobi hic habent patriam, cujus desideriis inhiant, ideo relegabuntur in perpetuum exsilium, carentes voluptatibus.
VERS. 12.-- Ex bonis operibus considerantes. (ID.) Plerumque contigit, ut pagani qui vituperabant fidem Christianorum, postea considerantes bonam eorum conversationem, Christum laudare inciperent.
683CVERS. 13.-- Subjecti igitur estote omni humanae creaturae propter Deum, sive regi, etc. Et ut conversatio vestra omnibus placeat, non resistatis alicui dignitati hominum, alicui personae, alicui principatui cui Deus vos subdi voluit, quia non est potestas nisi a Deo, et qui potestati resistit, Dei ordinationi resistit. Et creaturam per partes exponit dicens, sive Regi, etc.
VERS. 14.-- Tanquam ab eo missis. Multoties Deus aliquem malum tyrannidem exercere permittit, ut et mali confundantur, et boni magis probentur.
Ad vindictam. (BEDA.) Hoc dicit, non tamen ita quod semper fiat, sed quae esse debeat actio ducis, simpliciter narrat, qui etiamsi bonos damnat; non 683Dminus ad laudem eorum pertinet quod agit, si patienter improbitatem ejus tolerant boni, et sapienter ejus astutiae resistunt.
VERS. 15.-- Laudem vero bonorum. Quia sic est. Vere pii, quidquid duces agant, laudem consequuntur: quia hoc vult Deus, qui etiam malis utitur in bonum, unde et vos utamini etiam illis in bonum, sive boni sive mali sint, facientes obmutescere imprudentium hominum ignorantium. Ut quoquo modo eis in bonum utamini, et per eos laudem mereamini, nec ipsi inveniant quid in vobis vituperent, dum etiam ipsos honoratis et patimini, quamvis sint immundi.
VERS. 16.-- Non quasi velamen. (BEDA.) Non habentes 684Alibertatem vestram in velamen malitiae, etc., usque ad unde addit: Sed sicut servi Dei.
VERS. 17.-- Fraternitatem diligite. (ID.) Et inter omnia, etiam illos qui conditione temporali subjecti sunt vobis, ut fratres in Christo diligite.
VERS. 18.-- Servi subjecti. Hucusque exhortatus est liberos ad subjectionem, nunc servis loquitur, ut et ipsi subjecti sint dominis. Non tantum bonis. Alia translatio: Non tantum bonis et modestis: sed etiam difficilioribus. Dyscolis. Id est indisciplinatis. Schola Graece, Latine locus, in quo ad audiendos magistros liberalium artium conveniebant, unde schola vacatio interpretatur, quia ibi vacabant studiis. Scholastici igitur sunt eruditi. Dyscoli indocti et agrestes. Ecce quomodo supra monebat subdi 684Bhumanae creaturae propter Deum.
VERS. 19.-- Si propter conscientiam Dei. Si propter Deum scientem bonam intentionem aliquis patiens a Domino verberatur injuste, cum ei bene serviat, et sustineat, id est leves reputet tristitias, haec est gratia, et per hoc efficitur gratus Deo, et hoc exigit gratia fidei.
Patiens injuste. Si injuste patimini, gratiam Dei acquiritis. Nam si vos suffertis patienter poenas illatas a dominis, vos dico peccantes nolendo obedire eis et colaphizati ab ipsis dominis, id est saepe correcti ab illis, ut per colaphos ad obediendum inducamim, quae gratia erit vobis inde? Nihil, propter hoc accipietis a Deo.
VERS. 21.-- In hoc enim vocati. Multum glorificat 684Cconditionem servorum, quos benefacientes et absque culpa vapulantes a dominis crudelibus, et improbis affirmat imitatores esse Dominicae passionis.
Quia et Christus. (BEDA.) Cum supra specialiter servos, nunc totam Ecclesiam instruit ut etiam dominis in memoriam revocet, quid pro eorum salute vel liberatione suus auctor pertulerit.
VERS. 23.-- Tradebat autem judicanti se injuste. Illis judicantibus secundum injustam legem, utpote justus exsistens. Sive, tradebat Deo Patri injuste judicantes, id est eos qui eum nequissime condemnabant, et neci ejus instabant, ut supplicia sumentes erudiantur. Tangit evangelicam parabolam, ubi dicitur quod pius pastor, relictis nonaginta novem ovibus in deserto, venerit visitare unam quae perierat.
684DVERS. 25-- Et episcopum. Vel visitatorem, quod idem est. Episcopus enim, id est superintendens, quia oculi Domini super justos, et aures ejus in preces eorum. Et, Visitavit nos oriens ex alto.
CHAPTER II.
VERS. 1.-- Wherefore laying aside all malice. What is malice? what but the love of doing harm? What is guile? what but to do one thing and to feign another? What is flattery? what but seduction by deceitful praise? What is envy? what but hatred of another's happiness? What is detraction? what but a reproof more biting than truthful? Malice delights in another's evil. Guile doubles the heart. Flattery doubles the tongue. Detraction wounds a good name.
VERS. 2.-- As newborn babes. (BEDA.) Because you have been so born again, and made eternal sons, be such through the pursuit 682Aof a good conversation as newly born infants are through the nature of their age.
Reasonable. Be infants through malice put away, yet reasonable through wisdom: and let no reasoning draw you to the craftinesses of the world, but be without guile; whence: Be ye wise as serpents (Matth. X), etc.
Desire milk. (BEDA.) He touches upon those who come fastidious to the hearing of the sacred lessons, ignorant of that thirst and hunger of which the Lord says: Blessed are they that hunger and thirst after justice (Matth. V). And therefore they come the more slowly to the perfect increases of salvation, whereby they might be able to be refreshed with the solid food of the word, that is, to know the divine secrets, or to do greater goods. That you may grow thereby. That also by learning well you may come, through the sacred things of the Lord's incarnation, 682Bto the contemplation of the divine majesty.
VERS. 3.-- If so be you have tasted. (ID.) In this manner, the malice of the heart being purged, desire the life-giving nourishment of Christ, if you have a savour of how great the divine sweetness is. For he who tastes nothing of his sweetness, it is no wonder if he does not avoid to defile this man with earthly desires.
VERS. 5.-- As stones, men. [viri; read vivi, "living"] Through unbelief indeed hard and insensible, but through discernment instructed, they are made alive and are fit to be joined together by charity in the building of God.
Be ye built up. Unto the offering of good works, alms, prayers, and your own selves. Through Jesus Christ. This is referred to all, you are built up, you are priests, 682Cyou offer, and all this, through Jesus Christ, by whose grace you have all things.
VERS. 6.-- Wherefore it must be established that the Lord, by reason of his firmness, is rightly called a stone, etc.
VERS. 7.-- To you therefore that believe there is honour to them that believe not, etc., whom the builders rejected. [Vulg. 1 Pet. 2:7 Vobis igitur honor credentibus: non credentibus autem lapis, "To you therefore that believe, honour: but to them that believe not, a stone"] So rejected by these as by those, and that stone here, that is to them that believe, is made the head of the corner, and to the unbelieving is made a stone of stumbling and a rock of scandal.
VERS. 8.-- And a stone of stumbling. Whereas Christ is a stone in which the good are upheld and rest secure, to the unbelieving he shall be a cause of stumbling in the present, to them that believe not in him, and therefore they are falling from vice to 682Dvice. In the time to come he is a rock of scandal, because against that stone, Christ, whom they trod upon as lowly, their steps shall be dashed, and they shall fall into the eternal fire which is prepared for the devil and his angels. They stumble at the word. He stumbles at the word who does so by this, that he has heard the word; he stumbles in mind, while he does not believe what he has heard, whose foolishness he aggravates. Nor do they believe in that wherein they are set: by nature men were made unto this, that they should believe God and obey his will.
VERS. 9.-- But you are a chosen generation. This testimony of praise, once given to the ancient people through Moses, the Apostle gives to the Gentiles who believe in Christ: who, as a corner stone, gathered the nations into that salvation which 683AIsrael had had in itself. A kingly priesthood. United to the body of the high priest, who were bound to hope for a kingdom, and to offer to God the victims of an unspotted conversation. Of acquisition, in the blood of his redemption, as the people of Israel was once redeemed out of Egypt by the blood of the lamb. Whence also in the following verse he mystically calls to mind the ancient history, and teaches that it was fulfilled specially in one people.
That you may declare. (BEDA.) As they that were delivered out of Egypt sang a song of triumph to the Lord, so we, after the darkness was dissolved, after the remission received through Christ who leads us to the country of the supernal brightness, ought to repay to God thanks worthy of the heavenly benefits.
VERS. 10.-- Who in time past. (ID.) Hence it is proved 683Bthat he writes this epistle to those who had come to the faith from among the Gentiles. These verses are taken from the prophecy of Osee, in which the calling of the Gentiles is treated of.
VERS. 11.-- Dearly beloved. (ID.) Thus far he has instructed the Church generally, etc., as far as the liberty of a laxer life to bear the greater perils of tickling allurements. As strangers. Set your mind under earthly things so much the less, as you remember that you have a country in the heavens. The reprobate have their country here, after whose desires they gape, and therefore they shall be banished into perpetual exile, lacking their pleasures.
VERS. 12.-- Considering by your good works. (ID.) It has for the most part come to pass that pagans who used to disparage the faith of Christians, afterwards considering their good conversation, began to praise Christ.
683CVERS. 13.-- Be ye therefore subject to every human creature for God's sake, whether it be to the king, etc. And that your conversation may please all, resist not any dignity of men, any person, any principality to which God has willed you to be subject, because there is no power but from God, and he who resists the power resists the ordinance of God. And he expounds the creature by its parts, saying, whether to the King, etc.
VERS. 14.-- As sent by him. Many a time God permits some evil man to exercise tyranny, that both the evil may be confounded, and the good the more proved.
Unto the punishment. (BEDA.) This he says, yet not so that it should always come to pass, but he simply relates what the action of a ruler ought to be, who even if he condemns the good; what he does pertains no 683Dless to their praise, if the good patiently bear his wickedness, and wisely resist his cunning.
VERS. 15.-- But the praise of the good. For so it is. Truly the godly, whatsoever rulers may do, obtain praise: because God wills this, who uses even evil men unto good, whence do you also use even them unto good, whether they be good or evil, making to be silent, of imprudent and ignorant men. [Vulg. 1 Pet. 2:15 ut benefacientes obmutescere faciatis imprudentium hominum ignorantiam, "that by doing well you may put to silence the ignorance of foolish men"] That in whatsoever way you may use them unto good, and through them may merit praise, and that they themselves may not find what to blame in you, while you honour and bear with even them, although they be unclean.
VERS. 16.-- Not as a cloak. (BEDA.) Not having 684Ayour liberty for a cloak of malice, etc., as far as whence he adds: But as the servants of God.
VERS. 17.-- Love the brotherhood. (ID.) And among all things, love as brethren in Christ even those who by a temporal condition are subject to you.
VERS. 18.-- Servants, being subject. Thus far he has exhorted the free to subjection, now he speaks to servants, that they also may be subject to their masters. Not only to the good. Another version: Not only to the good and gentle: but also to the more difficult. To the froward. That is, to the undisciplined. Schola in Greek, in Latin a place, in which they used to come together to hear the masters of the liberal arts, whence schola is interpreted leisure, because there they were at leisure for their studies. Scholastics therefore are the learned. Dyscoli are the untaught and rustic. See how above he was admonishing that men be subject 684Bto human creature for God's sake.
VERS. 19.-- If for conscience towards God. If, for God who knows a good intention, some patient man is unjustly beaten by his lord, though he serve him well, and endures it, that is, accounts his sorrows light, this is grace, and by this he is made pleasing to God, and this the grace of faith requires.
Suffering wrongfully. If you suffer unjustly, you acquire the grace of God. For if you patiently bear the punishments inflicted by your masters, you, I say, sinning by refusing to obey them, and buffeted by those same masters, that is, often corrected by them, that through buffetings you may be led inducamim to obey, what grace will you have thereby? Nothing, on this account shall you receive from God.
VERS. 21.-- For unto this you are called. He greatly glorifies 684Cthe condition of servants, whom, well-doing and beaten without fault by cruel and wicked masters, he affirms to be imitators of the Lord's passion.
Because Christ also. (BEDA.) Whereas above he instructed servants specially, now he instructs the whole Church, that he may recall to the memory of masters also what their author endured for their salvation or deliverance.
VERS. 23.-- But he delivered himself to him that judged him unjustly. To those judging according to an unjust law, being himself just. Or, he delivered to God the Father those judging unjustly, that is, those who most wickedly condemned him, and pressed for his death, that by undergoing punishments they might be instructed. He touches upon the evangelical parable, where it is said that the good shepherd, leaving ninety-nine sheep in the desert, came to visit the one that had perished.
684DVERS. 25-- And the bishop. Or the visitor, which is the same thing. For a bishop, that is, an overseer, because the eyes of the Lord are upon the just, and his ears unto their prayers. And, The Orient from on high hath visited us.
CAPUT III.
VERS. 3.-- Quarum non sit. Ordo verborum est iste: quarum cultus non sit capillatura, aut aurum circumdans, aut non sit cultus vestimentorum indumenti, id est, non sint festiva vestimenta quibus induantur. Sed sit vobis ornatus homo cordis interior soli Deo notus, incorruptibilitate spiritus: spiritus dico quieti ab impugnatione vitiorum et modesti, ne superbiat, qui talis spiritus, etsi hominibus non patet, tamen in conspectu Dei est dives.
685AVERS. 7.-- Viri. Quasi dicat: sicut praecepi uxoribus, ut per sanctam conversationem suam lucrifaciant maritos, et serviant illis, similiter praecipio vobis, o viri, ut per vestram conversationem lucrifiant mulieres, et custodite eas, vos dico cum illis, reddendo debitum, cohabitantes. Et hoc secundum conscientiam, non in passionibus desiderii, sed sicut Deum intelligimus velle, scilicet ut generetis filios in cultum unius Dei, vos dico impertientes honorem vasculo muliebri, quasi infirmiori, et in vestibus, et in aliis necessariis eis providentes: et si aliquando placet illis a coitu cessare, impendite honorem, quia infirmiores sunt. Impendite etiam tanquam cohaeredibus gratiae in praesenti datae a Deo, et vitae dandae in futuro, vel vitae pro gratia dandae.
685BVERS. 9.-- Non reddentes. Non solum cessetis reddere malum pro malo, sed etiam pro maledicto date benedictionem.
Quia in hoc. (BEDA.) Quia prohibuerat malum pro malo reddere, etc., usque ad nos quoque pro ipsorum salute (quam precabamur) coronam accepturos. Ut benedictionem. Dicente judice: Venite, benedicti Patris mei, possidere regnum (Matth. XXV). Vel intelligitur benedictio, qua sancti in futura vita benedicent Deum. Quod ergo quisque in futuro venire desiderat, hoc in praesenti meditari et agere satagat, conditorem et fratrem benedicat, et se dignum fraterna benedictione reddat.
VERS. 13.-- Et quis est. (BEDA.) Ideo debitis a malo declinare et facere bonum, quia nemo potest 685Cvos retrahere a bono, nec a corona, si persistere volueritis, imo prosunt dum nocere volunt.
VERS. 14.-- Timorem autem. In futuro eritis beati, in praesenti autem ne timueritis timorem eorum, id est illa quae in eis possunt videri timenda, ut est regia potestas, et hujusmodi.
VERS. 15.-- Dominum autem. Sanctitatem Christi; quam sit incomprehensibilis gloriae, intimo cordis affectu intuemini, et sic ipsum Christum sanctificate in vobis, ut non a memoria, non ab amore recedat. Qui hanc sanctitatem non considerat, deficit ad insidias hostis. Omni poscenti. Volenti mutuo accipere rationabiles pecunias, non negemus. Unde Paulus: In sapientia ambulate propter eos qui foris sunt, scientes quomodo oporteat singulis responderi. Foris 685Denim exsistentes, id est nondum fideles volunt aliquid cognoscere de spe quae in vobis est. Qui ergo ecclesiastico praeest magisterio, doceat patientes, obstruat resultantes.
VERS. 16.-- Sed cum modestiae. In ipsa doctrinae scientia qualitatem docendi monet observari, ut humilitas et vivendo et loquendo monstretur.
VERS. 17.-- Melius est. (BEDA.) Ita debetis calumniatores pati et confundere, etc., usque ad removetur et aeternae ultioni praeparatur.
VERS. 18.-- Offerret Deo. (ID.) Quia etiam tunc si qui ad praedicationem Domini (quam per vitam fidelium praetendebant) credere voluissent, ipsos offerre Deo Patri gaudebat. Si qui autem detrahebant de 686Abonis quasi de malefactoribus, imminente diluvio confundebantur.
VERS. 19.-- In carcere. (ID.) Qui habent sensum obscuratum tenebris, merito etiam in hac vita dicuntur carcere inclusi, et in hoc interiori carcere mentis operibus injustis gravantur, donec carne soluti in exteriores tenebras projiciantur aeternae damnationis. Habent et justi hic carcerem, sed tribulationum, reprobi vero vitiorum.
VERS. 20.-- Quando exspectabant Dei patientiam. Cum patientia Dei invitaret illos ad poenitentiam, parcens illis per centum annos quibus Noe aedificabat arcam, per quam ostendebatur quid futurum esset in mundo. Ipsi ergo non utebantur patientia Dei ad poenitentiam, sed exspectabant eam quasi esset duratura 686Bsemper. Noe. Noe interpretatur requies, et significat Christum qui dat suis fidelibus requiem animarum.
Cum fabricaretur arca. (BEDA.) Sicut arca fabricata est de lignis levigatis, sic Ecclesia de collectione fidelium animarum: et sicut pereunte mundo pauci salvi facti sunt per aquam: sic ad comparationem pereuntium parvus est electorum numerus, quia angusta est via quae ducit ad vitam, et pauci sunt qui inveniunt eam.
VERS. 21.-- Quod et vos similis formae. Baptisma facit salvos, baptisma dico similis formae, id est per omnia assimilatum illi arcae, quia quidquid ibi carnaliter, hic spiritualiter geritur.
Non carnis depositio, etc. Non dico illum baptisma 686Csalvare, ubi tantum est depositio sordium carnis, id est ubi caro tantum abluitur exterius (quod haeretici habuerunt), sed ubi est interrogatio purae conscientiae, id est, ubi interrogatur et exigitur a baptista bona conscientia baptizandi: quia tale baptisma salvat, aliud occidit; interrogatio facta est tendens in Deum, ut per bonam conscientiam unum efficiatur cum Deo.
VERS. 22.-- Deglutiens mortem. (BEDA.) Quod deglutimus, agimus ut in corporibus nostris assumptum nusquam pareat: Dominus sic mortem funditus consumpsit, ut nihil contra se valeret, et manente specie veri corporis, abesset labes priscae fragilitatis. Quod etiam nobis promittitur, unde addit, ut et nos vitae aeternae haeredes efficeremur. Subjectis sibi angelis. Semper angelos subjectos fuisse 686DFilio Dei non dubitamus, sed hic ideo subjectionis meminit, ut assumptam humanitatem ita in resurrectione sublimatam monstraret, quod omni angelicae dignitatis potentiae praeferatur. Unde, omnia subjecisti sub pedibus ejus (Psal. VIII).
CHAPTER III.
VERS. 3.-- Whose let it not be. The order of the words is this: whose adorning let it not be the plaiting of the hair, or gold encircling, or let it not be the adorning of the raiment of clothing, that is, let there not be festive garments wherewith they are clothed. But let your adorning be the inward man of the heart, known to God alone, in the incorruptibility of the spirit: of a spirit, I say, quiet from the assault of vices and modest, that it be not proud, which spirit, though it lies not open to men, is nevertheless rich in the sight of God.
685AVERS. 7.-- Ye husbands. As if he should say: as I have commanded wives, that by their holy conversation they may gain their husbands, and may serve them, in like manner I command you, O husbands, that by your conversation the women may be gained, and keep ye them, you, I say, dwelling with them, rendering the debt. And this according to conscience, not in the passions of desire, but as we understand God to will, namely that you may beget sons unto the worship of the one God, you, I say, giving honour to the woman's vessel, as to the weaker, and providing for them in clothing and in the other things needful for them: and if it sometimes please them to cease from intercourse, bestow honour, because they are the weaker. Bestow it also as upon co-heirs of the grace given in the present by God, and of the life to be given in the future, or of the life to be given for grace.
685BVERS. 9.-- Not rendering. Not only cease ye to render evil for evil, but also for a curse give a blessing.
Because unto this. (BEDA.) Because he had forbidden to render evil for evil, etc., as far as that we also shall receive a crown for their salvation (for which we were praying). That a blessing. The judge saying: Come, ye blessed of my Father, to possess the kingdom (Matth. XXV). [Vulg. Matt. 25:34 possidete paratum vobis regnum a constitutione mundi, "possess you the kingdom prepared for you from the foundation of the world"] Or the blessing is understood by which the saints in the life to come shall bless God. What therefore each one desires to come to pass in the future, let him busy himself to meditate and to do in the present, let him bless his Maker and his brother, and render himself worthy of a brother's blessing.
VERS. 13.-- And who is he. (BEDA.) Therefore you are bound [debitis; read debetis, "you ought"] to turn aside from evil and to do good, because no one can 685Cdraw you back from the good, nor from the crown, if you shall have willed to persist, nay rather they profit you while they wish to harm.
VERS. 14.-- But the fear. In the future you shall be blessed, but in the present fear ye not their fear, that is, those things in them which can seem to be feared, such as royal power, and the like.
VERS. 15.-- But the Lord. The holiness of Christ; behold with the inmost affection of the heart of how incomprehensible a glory it is, and so sanctify Christ himself in you, that he depart not from the memory, not from the love. He who does not consider this holiness fails before the snares of the enemy. To every one that asketh. To him that is willing to receive reasonable moneys on loan, let us not refuse. Whence Paul: Walk in wisdom for the sake of them that are without, knowing how it behoveth to answer every one. [Vulg. Col. 4:5–6 In sapientia ambulate ad eos, qui foris sunt … ut sciatis quomodo oporteat vos unicuique respondere, "Walk in wisdom towards them that are without … that you may know how you ought to answer every man"] For they that are without, 685Dthat is, they that are not yet faithful, wish to know something of the hope which is in you. He therefore who presides over the ecclesiastical teaching, let him teach those that are patient, let him stop the mouths of those that resist.
VERS. 16.-- But with modesty. [Vulg. 1 Pet. 3:16 Sed cum modestia, the ablative where Migne prints a genitive] In the very knowledge of doctrine he admonishes that the manner of teaching be observed, that humility may be shown both in living and in speaking.
VERS. 17.-- It is better. (BEDA.) So ought you to bear with your slanderers and to confound them, etc., as far as he is removed and is prepared for eternal vengeance.
VERS. 18.-- He might offer to God. (ID.) Because even then, if any had been willing to believe at the preaching of the Lord (which they set forth through the life of the faithful), he rejoiced to offer them to God the Father. But if any disparaged the 686Agood as though they were evildoers, at the imminence of the flood they were confounded.
VERS. 19.-- In prison. (ID.) They who have their sense darkened with shadows are rightly said to be shut up in prison even in this life, and in this inward prison of the mind they are weighed down by unjust works, until, loosed from the flesh, they are cast into the exterior darkness of eternal damnation. The just also have a prison here, but one of tribulations, whereas the reprobate have one of vices.
VERS. 20.-- When they waited for the patience of God. When the patience of God invited them to repentance, sparing them for the hundred years in which Noe was building the ark, by which was shown what was to come to pass in the world. They therefore did not use the patience of God unto repentance, but awaited it as though it were going to endure 686Bfor ever. Noe. Noe is interpreted rest, and signifies Christ who gives to his faithful the rest of souls.
When the ark was a building. (BEDA.) As the ark was built of planed timbers, so the Church of the gathering of faithful souls: and as, when the world was perishing, few were saved by water: so, in comparison with those that perish, small is the number of the elect, because narrow is the way which leads to life, and few there are that find it.
VERS. 21.-- Whereunto you also of the like form. Baptism makes men safe, baptism, I say, of the like form, that is, likened in all things to that ark, because whatsoever is there done carnally, here is done spiritually.
Not the putting away of the flesh, etc. I do not say that that baptism 686Csaves where there is only a putting away of the filth of the flesh, that is, where the flesh only is washed outwardly (which the heretics had), but where there is the examination of a pure conscience, [Vulg. 1 Pet. 3:21 conscientiae bonae interrogatio, "the examination of a good conscience"] that is, where a good conscience of him that is to be baptized is asked and required by the baptizer: because such a baptism saves, another kills; the examination has been made tending unto God, that through a good conscience he may be made one with God.
VERS. 22.-- Swallowing up death. (BEDA.) What we swallow down, we bring it about that, taken into our bodies, it nowhere appears: so the Lord utterly consumed death, that it might avail nothing against him, and, the appearance of a true body remaining, the stain of the ancient frailty was absent. Which is promised to us also, whence he adds, that we also might be made heirs of eternal life. The angels being made subject to him. We do not doubt that the angels were always subject 686Dto the Son of God, but he here makes mention of the subjection for this reason, that he might show the assumed humanity so exalted in the resurrection that it is preferred before every power of angelic dignity. Whence, thou hast subjected all things under his feet (Psal. VIII).
CAPUT IV.
VERS. 1.-- Quia qui passus. (BEDA.). Qui timore judiciorum coelestium carnales in mente concupiscentias exstinguit, jam similis Christo crucifixo, quasi mortuus exsistens peccatis. Dei tantum servitio vivit.
VERS. 4.-- Blasphemantes. (ID.) Et si blasphemant vos segregatos a perfidia sua, tamen in conversatione 687Avestra opera justitiae et pietatis videntes mirantur, et fidem quodammodo venerantur.
VERS. 6.-- Propter hoc enim et mortuis evangelixatum est. (BEDA.) Tanta cura est Deo nos mortificari carne, etc., usque ad ut ratio ipsorum damnet mala in impiis.
VERS. 7.-- Omnium. Quia dixerat in judicio judicandos vivos et mortuos, ne quis blandiretur sibi de longinquitate futuri judicii, consulte admonet, quia etsi incertus adventus est extremi discriminis, tamen certum est omnibus quod in hac vita diu subsistere nequimus.
Vigilate in orationibus. (BEDA.) Ne animus aliquid cogitet praeter id solum quod precatur. Cum ad orandum stamus, omnis carnalis cogitatio absistat, 687Bintentio cordis sincera Deum non sono vocis, sed sensu animi oret.
VERS. 8.-- Charitatem continuam habentes. (ID.) Qui per charitatem proximum monet, increpat, etc., usque ad quamvis in publicum non semper ostendi, potest.
VERS. 11.-- Si quis loquitur. Si quis habet scientiam loquendi, non sibi, sed Deo imputet: timeat ne praeter voluntatem Dei, vel auctoritatem sanctarum Scripturarum, vel praeter utilitatem, fratrem doceat, nec quod dicendum est, taceat.
Si quis ministrat. (BEDA.) Cum omnia bene et secundum voluntatem ejus feceritis, non vestris meritis, sed gratiae ejus attribuatis, ut alii videntes vestra bona opera, glorificent Patrem vestrum qui in 687Ccoelis est.
VERS. 12.-- Charissimi, nolite. Si patimini fervorem tribulationum quae contra rationem inferuntur ad vestram probationem et gloriam, non ideo putetis vos esse exsules a membris Christi, et nolite mirari de illatis malis, ut per illa tentet vos Deus et probet, quia antiquum et frequens est electos Dei pro aeterna salute in praesenti adversa pati.
VERS 14.-- Beati eritis, etc. Qui patitur pro nomine Christi, beatus; non enim debetis credere quod sine remuneratione patiamini, sicut illi qui pro suis sceleribus patiuntur, et inviti puniuntur.
Spiritus ejus super vos requiescit. Quia requiescent super vos patientes, et in praesenti ex parte ad bene operandum, et in futuro perfecte ad remunerandum.
687DVERS. 17.-- Quoniam tempus, etc. (BEDA.) Ideo patiendum est pro nomine Christi, etc., usque ad reprobi vero nunc ducunt in bonis suis dies suos, et in puncto ad inferna descendent (Job. XXI).
VERS. 18.-- Et si justus, etc. (ID.) De Proverbiis hoc sumptum est juxta veterem editionem. In nostra quae secundum Hebraicam veritatem, ita est: Si justus in terra recipit, quanto magis impius et peccator? id est, si tanta est fragilitas moralis vitae, ut nec justi quidem (qui in coelo coronandi sunt) hanc sine tribulationibus propter innumerabilem vitiatae naturae labem transeant: quanto magis hi qui coelestis gloriae sunt exsortes, certum damnationis suae perpetuae exitium spectant!
688A(AUG.) Quaeritis causam quare justus vix in Dei judicio salvus esse possit, et quare? nisi quia Dei justitiam tantam esse certum est, ut interdum quae videntur in hominibus nostro judicio esse justa, judicio Dei inveniuntur injusta, secundum illud: Homo videt in facie, Deus autem intuetur cor (I Reg. XVI).
(BEDA.) Non est laboriosum Deo liberare justum; sed ut ostendatur quod merito fuerit damnata tota humana natura, non vult facile de tanto malo ipse Deus liberare: propter quod et peccata proclivia sunt et laboriosa justitia, nisi amantibus: sed charitas quae homines amantes facit, ex Deo est.
VERS. 19.-- Commendent animas suas, etc. Et quia incipit judicium a domo Domini, et per multas tribulationes oportet ingredi in regnum Dei, itaque 688Bhoc restat illis passuris: ut quando patiuntur secundum quod Deus vult, id est propter justitiam, commendent animas suas Deo, nil de se praesumentes, ut et hic, secundum quod vult, purget, et in futuro beatificet, quia fidelis est bona reddendo illis quos creavit. Patiuntur dico in benefactis, non propter peccata.
CHAPTER IV.
VERS. 1.-- Because he that hath suffered. (BEDA.). He who by the fear of the heavenly judgments extinguishes carnal concupiscences in his mind is already like to Christ crucified, being as it were dead to sins. He lives for the service of God alone.
VERS. 4.-- Blaspheming. (ID.) And if they blaspheme you as separated from their perfidy, yet, seeing in your 687Aconversation the works of justice and piety, they marvel, and in a manner venerate the faith.
VERS. 6.-- For this cause was the gospel evangelixatum preached also to the dead. (BEDA.) So great is God's care that we be mortified in the flesh, etc., as far as that their own reason may condemn the evils in the ungodly.
VERS. 7.-- Of all things. Because he had said that the living and the dead were to be judged in the judgment, lest any should flatter himself concerning the remoteness of the judgment to come, he advisedly admonishes, because although the coming of the last crisis is uncertain, yet it is certain to all that we cannot long subsist in this life.
Watch in prayers. (BEDA.) Let not the mind think anything beyond that alone which it prays for. When we stand to pray, let every carnal thought depart, 687Blet the sincere intention of the heart pray to God not with the sound of the voice, but with the sense of the mind.
VERS. 8.-- Having a continual charity. (ID.) He who through charity admonishes his neighbour, rebukes him, etc., as far as although in public it is not always, able to be shown.
VERS. 11.-- If any man speak. If any man has the knowledge of speaking, let him impute it not to himself, but to God: let him fear lest he teach his brother beside the will of God, or the authority of the holy Scriptures, or beside what is useful, and what ought to be said, let him not keep silent.
If any man minister. (BEDA.) When you shall have done all things well and according to his will, attribute it not to your own merits, but to his grace, that others, seeing your good works, may glorify your Father who is in 687Cheaven.
VERS. 12.-- Dearly beloved, be ye not as strangers. If you suffer the heat of tribulations which are brought against reason for your trial and glory, do not for that reason think yourselves to be exiles from the members of Christ, and do not wonder at the evils brought upon you, that through them God may tempt and prove you, because it is an ancient and frequent thing that the elect of God, for eternal salvation, suffer adversities in the present.
VERS 14.-- You shall be blessed, etc. He who suffers for the name of Christ is blessed; for you ought not to believe that you suffer without reward, as those do who suffer for their own crimes, and are punished against their will.
His Spirit resteth upon you. Because they shall rest upon you that suffer, both in the present in part unto working well, and in the future perfectly unto rewarding.
687DVERS. 17.-- For the time, etc. (BEDA.) Therefore must we suffer for the name of Christ, etc., as far as but the reprobate now lead their days in their own good things, and in a moment they shall go down to hell (Job. XXI). [Vulg. Job 21:13 Ducunt in bonis dies suos, et in puncto ad inferna descendunt, "They spend their days in wealth, and in a moment they go down to hell"]
VERS. 18.-- And if the just man, etc. (ID.) This is taken from the Proverbs according to the old edition. In ours, which is according to the Hebrew verity, it stands thus: If the just man receive in the earth, how much more the wicked and the sinner? that is, if so great is the frailty of the moral life that not even the just (who are to be crowned in heaven) pass through it without tribulations, by reason of the innumerable stain of a corrupted nature: how much more do they who are without part in the heavenly glory look upon the certain destruction of their perpetual damnation!
688A(AUG.) You ask the cause: why can the just man scarcely be saved in the judgment of God, and why? what but because it is certain that the justice of God is so great, that sometimes those things which in men seem to our judgment to be just, are found unjust in the judgment of God, according to that saying: Man seeth in the face, but God beholdeth the heart (I Reg. XVI). [Vulg. 1 Kings 16:7 homo enim videt ea quae parent, Dominus autem intuetur cor, "man seeth the things that appear, but the Lord beholdeth the heart"]
(BEDA.) It is not laborious to God to free the just man; but that it may be shown that the whole human nature was deservedly condemned, God himself does not will to free easily from so great an evil: wherefore both sins are easy and justice laborious, save to them that love: but the charity which makes men to love is from God.
VERS. 19.-- Let them commend their souls, etc. And because judgment begins at the house of the Lord, and through many tribulations one must enter into the kingdom of God, therefore 688Bthis remains for them that are to suffer: that when they suffer according to what God wills, that is, for justice' sake, they commend their souls to God, presuming nothing of themselves, that both here he may cleanse them according to what he wills, and in the future beatify them, because he is faithful in rendering good things to those whom he created. They suffer, I say, in well-doing, not for their sins.
CAPUT V
VERS. 1.-- Seniores. Cum supra distincte monuisset liberos et servos, viros et ipsas mulieres, post interpositam communem exhortationem, sic alloquitur senes et juvenes.
VERS. 2.-- Non coacte. Nolite praedicare Evangelium, ut de Evangelio vivere possitis, sed spontanee secundum Deum, id est tantum intuitu supernae mercedis.
VERS. 5.-- Similiter adolescentes. (BEDA.) Postquam 688Cseniores, quomodo praeessent, etc., usque ad continuo generaliter admonendo subdit:
Omnes autem invicem humilitatem insinuate, senes quidem docendo, juvenes autem subsequendo.
VERS. 6.-- Humiliamini. (BEDA.) Quae sit gratia quam Deus confert humilibus, etc., usque ad sequitur congrua merces exaltationis.
VERS. 8.-- Tanquam leo rugiens, etc. Sicut rugitus leonis impedit aures, ne alium sonum excipiant, sic diabolus fidelium mentes terrendo, et illicita suggerendo, a via veritatis, ne vocem Christi audiant, avertit.
VERS. 9.-- Scientes. (BEDA.) Tanto majorem habete fiduciam, etc., usque ad pudeat vos solos prae omnibus non posse pati.
688DVERS. 12.-- Scripsi. Vobis, inquit, scripsi non ut imperans, sed obsecrans et contestans auctoritate Scripturarum hanc esse veram gratiam quam scribendo praedico, quia non est in alio aliquo salus, in quo oportet vos salvos fieri. Vel, obsecrans vos, ut hanc gratiam in qua statis, et qua imbuti estis, esse faciatis veram gratiam vestram et teneatis ut proficientem vobis. Qui gratiam spernit non gratiam minuit, sed hanc non suam, id est non sibi utilem reddit.
VERS. 13.-- In Babylone. (BED.) Romam vocat Babylonem propter confusionem multiplicis idololatriae, etc., usque ad pressura diaboli non potest esse immunis.
CHAPTER V
VERS. 1.-- The ancients. Whereas above he had distinctly admonished the free and servants, husbands and the women themselves, after a common exhortation had been interposed, he thus addresses the old and the young.
VERS. 2.-- Not by constraint. Do not preach the Gospel that you may be able to live of the Gospel, but voluntarily according to God, that is, only with a view to the reward above.
VERS. 5.-- In like manner, ye young men. (BEDA.) After 688Cthe ancients, how they should preside, etc., as far as he immediately subjoins, admonishing generally:
And all of you insinuate humility one to another, the old indeed by teaching, the young by following after.
VERS. 6.-- Be ye humbled. (BEDA.) What the grace is which God confers on the humble, etc., as far as there follows the fitting reward of exaltation.
VERS. 8.-- As a roaring lion, etc. As the roaring of a lion hinders the ears, that they may not take in any other sound, so the devil, by terrifying the minds of the faithful and by suggesting unlawful things, turns them away from the way of truth, that they may not hear the voice of Christ.
VERS. 9.-- Knowing. (BEDA.) Have so much the greater confidence, etc., as far as let it shame you that you alone before all others are not able to suffer.
688DVERS. 12.-- I have written. To you, he says, I have written not as commanding, but beseeching and testifying by the authority of the Scriptures that this is the true grace which I preach in writing, because there is salvation in no other, in whom it behoves you to be saved. Or, beseeching you that this grace in which you stand, and with which you have been imbued, you may make to be your true grace, and may hold it as profiting you. He who spurns grace does not diminish grace, but renders it not his own, that is, not useful to himself.
VERS. 13.-- In Babylon. (BED.) He calls Rome Babylon because of the confusion of manifold idolatry, etc., as far as it cannot be free from the pressure of the devil.