Father Callan on 1 Corinthians 8

For more notes on 1 Corinthians by Father Callan and others click on Notes On 1 Corinthians in the links field under this blog’s header or go here.

INTRODUCTION TO CHAPTER 8:
Another question asked St. Paul by the faithful of Corinth regarded meats offered to idols. It was true that the Council of Jerusalem (Acts 15:23 ff.) had legislated in this matter, but since the decision there given seemed intended especially for the Christians of Antioch, Syria and Cilicia, where there were
great numbers of Jews whom it was important not to scandalize by pagan practices, the Corinthians, as being mostly of Gentile origin and surroundings, were not certain just what their attitude should be toward pagan feasts and sacrificial meats.

The difficulty was increased by the fact that nearly all pagan banquets, both public and private, took on a religious character (Aristotle, Ethics viii. 9; Thucydides, ii. 38); and of the victims offered to the idols only a part was destroyed on the altar, the rest being given to the priests and those who offered the sacrifice for their own consumption in a sacrificial banquet, the remainder to be taken home for private use, or to be sold on the public market. It was customary for pagans to invite their friends to these private religious banquets, and it was held to be the part of loyalty to the State also to attend those that were celebrated publicly. Some of the Christians did not hesitate to attend these festivities and freely to partake of the meats offered to the idols, and to purchase such meats at the public market. Others were scandalized at such conduct, holding that it was entirely wrong to eat things profaned by idol worship. Still others ate with a bad conscience, feeling it was wrong to do so, but being unable to resist. Hence the matter was submitted to St. Paul. The present chapter gives his reply, which is to the effect that, while it is not wrong in itself to eat meats offered to idols, yet on account of scandal it is necessary sometimes to abstain from them.

MEATS OFFERED TO IDOLS ARE NOT IN THEMSELVES DEFILED
A Summary Of 8:1-7. It is not possible that anything offered to an idol be really denied, since an idol is nothing. Those who have true knowledge understand this, because they know that there are not many gods, but one God only. But some are weak in the knowledge of the truth, and hence it is unlawful for them to eat meats offered to idols.

7. Now concerning those things that are sacrificed to idols, we know that we all have knowledge. Knowledge puffeth up; but charity edifieth.

Now concerning … we know that. St. Paul here departs from the subject he starts to discuss, and through the second half of verse 1 and all of verses 2, 3, speaks parenthetically of “knowledge.” Perhaps those among the Corinthians who were scandalizing their weaker brethren had boasted in the letter to the Apostle that they had superior knowledge, and consequently knew there was no harm in eating meats offered to idols.

We all have knowledge, i.e., the Apostle and most of the faithful in Corinth knew very well how to regard the rites, sacrifices, and gods of pagans—they knew that idols were nothing.

Knowledge puffeth up, i.e., human wisdom, and even divine science, without charity, are often the occasion of pride and arrogance. Some of the Corinthians had knowledge, but without charity.

Charity edifieth. Literally, “Love buildeth up,” i.e., the love of God (verse 3), which includes also love of our neighbor, builds up (οἰκοδομέω= oikodomeō) the temple of God, the Christian society, by procuring the spiritual welfare and progress of the Christian community.

2. And if any man think that he knoweth anything, he hath not yet known as he ought to know.

If any man think, etc., i.e., if anyone thinks he understands that meats offered to idols are not defiled, and has not charity, which will teach him further that he must not overlook the weakness and needs of his neighbor, such a one hath not yet known, etc., i.e., has, as yet, only imperfect and one-sided knowledge. True knowledge consists in knowing our limitations,
and in subordinating everything to the love of God and the good of souls. Socrates said: “He is the wisest of men who knoweth that his wisdom is in truth worth nothing” (Plato, Apology, IX.).

3. But if any man love God, the same is known by him.

If any man love God, etc., i.e., if anyone have real supernatural
charity, which always includes the love of our neighbor
(1 John 4:20), he will be known, i.e., approved (cf. Matt 7:23; John 10:14, 27; Gal 4:9; etc, for this sense of γινώσκω = ginōskō) by God. In other words, such a person will not only understand the question of meats offered to idols, but will also know all that is necessary for his own salvation and that of his neighbor, and therefore will have God’s approval and blessing upon him. While we are all loved by God prior to our knowledge and love of Him, this approving love of God follows only upon our love of Him (MacR., against MacEv. and Estius).

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.

The Apostle now takes up the thought broken off in verse 1, and begins to treat directly the question of meats offered to idols.

But as for the meats, etc. Better, “Concerning, therefore, the eating of things offered to idols.”

We know that an idol is nothing, etc. Better, “We know that there is no idol in the world, and that there is no God but one,” i.e., there is nothing really and objectively corresponding to the images representing false gods, there is no being actually existing which has the properties of God except the one true God (Psalm 9:5; 113:4; Isa 41:24; 42:17; 44:9; etc.). Hence meat
offered to idols is really not a bit different from other meat.

5. For although there be that are called gods, either in heaven or on earth (for there be gods many, and lords many);
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.

The thought of the preceding verse is amplified. Although, according to the erroneous beliefs of various pagan nations, there are many so-called gods and lords, some celestial, some terrestrial, in the world; for us Christians, who know that God means the first principle and the last end of all things, there is only one God, the Father, from whom all things proceed as from their first cause, and to whom we tend as to our ultimate end (Rom 11:26). Furthermore, for us who know that Lord means Him on whom all entirely depend, there is only one Lord Jesus Christ, by whom, as the examplar and efficient cause, all things were made (John 1:3), and through whom, as God incarnate, we Christians have been redeemed (cf. Eph 4:5, 6).

The equality of the Father and the Son as God is clearly set forth in this verse. If the Arians would conclude from it that the Son is not God, then they ought consistently to conclude that the Father is not Lord, because (it says) there is
“one Lord Jesus Christ.” Of course to deny that the Father is Lord would be blasphemy (Theodoret).

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.

The conclusion from the preceding verses (4-6) is that, since an idol has no real objective existence aside from its mere image of stone or plaster or the like, it cannot affect food offered to it. So much was clear to most of the Christians, but there were some who had not yet been sufficiently instructed to grasp this truth, and who consequently were not entirely persuaded that it was harmless to eat meats offered to idols. However, following the example of others they did eat such meats with conscience of the idol, i.e., believing that the idol had power to defile, and so went against the dictates of their conscience, and became defiled with sin. It is sinful to act against even an erroneous conscience (Rom 14:23), but one is obliged to do all he can to correct his false conscience.

Instead of the reading of the Vulgate and of most MSS. and
versions, with conscience of the idol, the three oldest Greek MSS. and some versions have through being used to the idol. The former is the preferable
reading.

SCANDAL MUST BE AVOIDED IN EATING:
A Summary of 8:8-13. The eating of meats offered to idols is harmless in itself,
and yet it is forbidden to those who do not understand that it is harmless. And even they who have a correct conception of the matter must abstain from such food when their eating of it might give scandal to others who would misunderstand their action, or who would, through frailty, be induced to follow their example, and thus violate their own conscience. Those who give scandal and lead others into sin commit a most grievous crime.

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.

In this verse the Apostle declares that meats considered in themselves are indifferent, being governed by no law; hence per se it is all the same in the sight of God whether we eat them or not.

Meat doth not commend, etc. Better, “Food will not commend,” etc., i.e., food is a matter of indifference before God; for whether we eat it or abstain from it we are neither better nor worse in God’s sight.

The doctrine of this verse looks to meats objectively considered, without any reference whatever to the legislation of the Council of Jerusalem (Acts 15:23, 29), or to the Catholic teaching and practice regarding fasting. The Church can make laws affecting meats, if it wishes, but there was no such law binding the Corinthians; and this latter is all that St. Paul is talking about.

9. And take heed lest perhaps this your liberty become a stumbling-block to the weak.

And take heed, etc., i.e., those who are well instructed must be on their guard against doing anything that could scandalize and lead into sin those of their brethren who are wanting in more perfect knowledge.

1o. 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?

Him that hath knowledge. Better, “Thee (σέ = se) that hast knowledge.” The Apostle gives an example of the scandal he is warning against.

In the idol’s temple, i.e., in the house or shrine devoted to idol worship. It often happened that the meats offered in sacrifice were partaken of, not only in the temple or shrine of the idol, but in the courts or grove adjoining. Later on (10:14 ff.) St. Paul denounces such action on the part of anyone under any
circumstances, but here he is concerned only with the scandal it gives.

Being weak. Weak refers to the condition of the man (αυτου ασθενους = autos asthenēs) , rather than to his conscience; he is weak in knowledge, and hence his conscience is erroneous.

Emboldened, usually employed in a good sense, meaning to edify, is here used ironically.

11. And through thy knowledge shall the weak brother perish, for whom Christ hath died?

Behold the enormity of the sin of scandal! A Christian who is well informed, by his injudicious and careless action, causes a fellow-Christian, to whom a double portion of charity is due, to commit a grievous sin and lose his soul—a soul for whom Christ died on the cross (Rom. xiv. 15, 20). Shall the weak brother perish. This is the reading of E F G, Rec, Vulg., Peshitto, and Iren.; Other manuscripts have the present tense, “perisheth.”

It follows from this verse that Christ died for more than the elect.

12. Now when you sin thus against the brethren, and wound their weak conscience, you sin against Christ.

The sin of scandal is not only an injustice to one’s neighbor, whose right to charity it violates and whose conscience it wounds, but it is also an injustice and a cruelty to Christ, of whom our neighbor is a member and who died for all. What is done to the least of Christ’s servants is done to Him (Matt 25:34 ff.)

13. Wherefore, if meat scandalize my brother, I will never eat flesh, lest I should scandalize my brother.

The Apostle proposes his own resolve and example to the Corinthians for imitation. As far as he goes he will abstain from all meats (βρῶμα = brōma, i.e., food of any kind), whether offered to idols or not, and this forever, if it be necessary to avoid giving scandal to his brother.

We must, therefore, avoid things perfectly licit in themselves, if there is danger of giving scandal to “little ones” (Matt 18:6). Of course things necessary for salvation are never to be abandoned for fear of scandal; neither are we obliged to take any notice of Pharisaical scandal (cf. St. Thomas, IIa IIae, q. 43, aa. 7, 8).

My Notes on Psalm 17: 1, 5, 6, 8, 15

Psalm 17 is a psalm of complaint made by an individual who has been unjustly accused and, as a consequence, persecuted. He has-according to modern scholars-taken refuge in the Temple and cries to God for help, confident that He will vindicate him. The attribution of the Psalm to David is understood as a reference to his being persecuted by Saul (see 2 Sam 22). The Temple had not been built in David’s day, in which case, if the attribution is original to the Psalm and not a latter addition, David is to be understood as being in the tent/tabernacle which housed the Ark prior to the Temple.

The Psalm is easily divided into three parts, with each beginning with a request:

Part 1, vss 1-5: “Hear, O Lord.” The Psalmist begs God to give him justice and help against his foes.  His cause is just: he is free from all guilt; his mind is pure, and his life has been directed by the Law (Father Patrick Boylan).

Part 2, vss 6-12: “O incline thy ear unto me.”  He again begs for help from the Lord, and describes the cruel enemy who is threatening him (Father Boylan).

Part 3, vss 13-15: “Arise, O Lord.”  The third part the appeal is for the destruction of the enemy.  Even though the godless seem to prevail for a while, in the end justice will triumph, and the light of God’s face will shine on those who are now oppressed (Father Boylan).

In all, the Psalm contains 11 requests.

The Psalmists attitude of complaint, the description of his enemies, his insistence on his own blessedness, his prayer for a very special divine assistance, point to a time of great peril arising from the menace of powerful foes. The only period of David’s career in which he found himself in such a position, was during the persecution of Saul.  The poem is certainly descriptive of an individual, not of a community.  The text of the psalm is in a comparatively poor condition, and we thus fail to get as much light from it about its origin as, at first sight, it seems to give.  For many modern critics this psalm suggests the social and religious background of the late post-Exilic period.  The psalm is, like the preceding, of very great religious value, since it implies, if it does not clearly state, the doctrine of immortality (Father Boylan).

17:1. Hear, O Lord, my justice: attend to my supplication. Give ear unto my prayer, which proceedeth not from deceitful lips.

The Psalmist prays that the Lord will hear his justice, i.e., his innocence.  צֶדֶק (Justice) is the accusative of the object: the righteousness, intended by the suppliant, is his own (Psa17:15). He knows that he is not merely righteous in his relation to man, but also in his relation to God. In all such assertions of pious self-consciousness, that which is intended is a righteousness of life which has its ground in the righteousness of faith. True, Hupfeld is of opinion, that under the Old Testament nothing was known either of righteousness which is by faith…. But if this were true, then Paul was in gross error and Christianity is built upon the sand. But the truth, that faith is the ultimate ground of righteousness, is expressed in Gen 15:6, and at other turning-points in the course of the history of redemption; and the truth, that the righteousness which avails before God is a gift of grace is, for instance, a thought distinctly marked out in the expression of Jeremiah צִדְקֵנוּ ה, “the Lord our righteousness.” The Old Testament conception, it is true, looks more to the phenomena than to the root of the matter…but the righteousness of life of the Old Testament and that of the New have one and the same basis, viz., in the grace of God, the Redeemer, towards sinful man, who in himself is altogether wanting in righteousness before God (Psa 143:2). Thus there is no self-righteousness, in David’s praying that the righteousness, which in him is persecuted and cries for help, may be heard. For, on the one hand, in his personal relation to Saul, he knows himself to be free from any ungrateful thoughts of usurpation, and on the other, in his personal relation to God free from מִרְמָה, i.e., self-delusion and hypocrisy (Keil and Delitzsch).

Give ear unto my prayer, which proceedeth not from deceitful lips. This verse should be seen in relation to verse 4: Psa 17:4  That my mouth may not speak the works of men: “for the sake of the words of thy lips, I have kept hard ways.” By maintaining stout devotion to God’s ways, i.e., God’s revealed will, here called “the words of thy lips”, the psalmist has not deceitful lips. Compare with verse 10 which provides a contrast: “their mouth hath spoken proudly.”  It also brings to mind Psalm 14:9-12 (RSV): “Those who surround me lift up their head, let the mischief of their lips overwhelm them! Let burning coals fall upon them! Let them be cast into pits, no more to rise! Let not the slanderer be established in the land; let evil hunt down the violent man speedily!”

Psa 17:5  Perfect thou my goings in thy paths: that my footsteps be not moved.

The Douay-Rheims, following the Vulgate’s translation of the Greek Septuagint, translates this as a request the psalmist made to God for protection, the NAB and RSV translate it as the psalmist’s statement of innocence: “My steps have held fast to thy paths, my feet have not slipped” (RSV).  Either way, the verse reflects the fact that God can and does preserve the faithful.  See Psalms 18:36; 119:117; 121:3, 7; 1 Sam 2:9; Jer 10:23.  The term path, or equivalents such as road or way, is a metaphor for moral life.

If one accepts the DR translation, as a prayer that my footsteps may not be moved, it should be seen in relation to verse 11: “They have cast me forth,” as if trying to force him from the right path, or cause his feet to stumble.

If one accepts the RSV and NAB translation of the verse “My steps have held fast to thy paths, my feet have not slipped,” then the translation of verse 11 in those versions is also applicable. The RSV of verse 11 reads: “They track me down; now they surround me; they set their eyes to cast me to the ground.” The emphasis here is on “They track me down,” as if following his footsteps on the moral path, looking for a pretext to “cast” him “to the ground.”

Psa 17:6  I call upon thee, for thou wilt answer me, O God; incline thy ear to me, hear my words (RSV)

Compare with verse 1. Once again the psalmist is confident that God will hear and answer him as a result of his justice, exhibited in his moral life.

Psa 17:8  From them that resist thy right hand keep me, as the apple of thy eye. Protect me under the shadow of thy wings.

The psalmist prays that God will keep him as the apple of thy eye, a term of endearment and protection.  Again, comparison with verse 11 should be seen, for the enemies “have set their eyes bowing down to the earth.”  If God keeps him as the apple of His eye then the enemies watchful vigil to do him harm will be to no avail. See also Deut 32:10; Zech 2:8; 36:7; 63:7.

Protect me under the shadow of thy wings. Some see God as being compared to a mother bird protecting her young. See Matt 23:37~”Jerusalem, Jerusalem, thou that killest the prophets and stonest them that are sent unto thee, how often would I have gathered together thy children, as the hen doth gather her chickens under her wings, and thou wouldst not?” See also Psalms 36:8; 63:8; 91:4 Others see a reference to the protective presence of God manifest on the wings of the Cherubim (Ex 25:20-22).

Psa 17:15  But as for me, I will appear before thy sight in justice: I shall be satisfied when thy glory shall appear.

The psalm began with the psalmist asking God to “hear my justice” (vs 1) and the request “let thy eyes behold” (vs 2). Here he expresses his confidence that his prayer has been (or will be) heard before God’s sight (eyes) in justice.

Aquinas’ Catena Aurea on Luke 20:27-38 for Sunday Mass, Nov 7

This post includes commentary on verses 39 & 40.

Ver 27. Then came to him certain of the Sadducees which deny that there is any resurrection; and they asked him,28. Saying, Master, Moses wrote to us, If any man’s brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed to his brother.29. There were therefore seven brethren: and the first took a wife, and died without children.30. And the second took her to wife, and he died childless.31. And the third took her; and in like manner the seven also: and they left no children, and died.32. Last of all the woman died also.33. Therefore in the resurrection whose wife of them is she? for seven had her to wife.34. And Jesus answering said to them, The children of this world marry, and are given in marriage:35. But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage:36. Neither can they die any more: for they are equal to the angels; and are the children of God, being the children of the resurrection.37. Now that the dead are raised, even Moses showed at the bush, when he calls the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.38. For he is not a God of the dead, but of the living: for all live to him.39. Then certain of the Scribes answering said, Master, you have well said.40. And after that they durst not ask him any question at all.

BEDE; There were two heresies among the Jews, one of the Pharisees, who boasted in the righteousness of their traditions, and hence they were called by the people, “separated;” the other of the Sadducees, whose name signified “righteous,” claiming to themselves that which they were not. When the former went away, the latter came to tempt Him.

ORIGEN; The heresy of the Sadducees not only denies the resurrection of the dead, but also believes the soul to die with the body. Watching then to entrap our Savior in His words, they proposed a question just at the time when they observed Him teaching His disciples concerning the resurrection; as it follows, And they asked him, saying, Master, Moses wrote to us, If a brother, etc.

AMBROSE; According to the letter of the law, a woman is compelled to marry, however unwilling, in order that a brother may raise up seed to his brother who is dead. The letter therefore kills, but the Spirit is the master of charity.

THEOPHYL. Now the Sadducees resting upon a weak foundation, did not believe in the doctrine of the resurrection. For imagining the future life in the resurrection to be carnal, they were justly misled, and hence reviling the doctrine of the resurrection as a thing impossible they invent the story, There were seven brothers, etc.

BEDE; They devise this story in order to convict those of folly, who assert the resurrection of the dead. Hence they object a base fable, that they may deny the truth of the resurrection.

AMBROSE; Mystically, this woman is the synagogue, which had seven husbands, as it is said to the Samaritan, You had five husbands, because the Samaritan follows only the five books of Moses, the synagogue for the most part seven. And from none of them has she received the seed of a hereditary offspring, and so can have no part with her husbands in the resurrection, because she perverts the spiritual meaning of the precept into a carnal. For not any carnal brother is pointed at, who should raise seed to his deceased brother, but that brother who from the dead people of the Jews should claim to himself for wife the wisdom of the divine worship, and from it should raise up seed in the Apostles, who being left as it were unformed in the womb of the synagogue, have according to the election of grace been thought worthy to be preserved by the admixture of a new seed.

BEDE; Or these seven brothers answer to the reprobate, who throughout the whole life of the world which revolves in seven days, are fruitless in good works, and these being carried away by death one after another, at length the course of the evil world, as the barren woman, itself also passes away.

THEOPHYL. But our Lord shows that in the resurrection there will be no fleshly conversation, thereby overthrowing their doctrine together with its slender foundation; as it follows, And Jesus said to them, The children of this world marry, etc.

AUG. For marriages are for the sake of children, children for succession, succession because of death. Where then there is no death, there are no marriages; and hence it follows, But they which shall be accounted worthy, etc.

BEDE; Which must not be taken as if only they who are worthy were either to rise again or be without marriage, but all sinners also shall rise again, and abide without marriage in that new world. But our Lord wished to mention only the elect, that He might incite the minds of His hearers to search into the glory of the resurrection.

AUG. As our discourse is made up and completed by departing and succeeding syllables, so also men themselves whose faculty discourse is by departure and succession make up and complete the order of this world, which is built up with the mere temporal beauty of things. But in the future life, seeing that the Word which we shall enjoy is formed by no departure and succession of syllables, but all things which it has it has everlastingly and at once, so those who partake of it, to whom it alone will be life shall neither depart by death, nor succeed by birth, even as it now is with the angels; as it follows, For they are equal to the angels.; For as the multitude of the angels is indeed very great, yet they are not propagated by generation, but have their being from creation, so also to those who rise again, there is no more necessity for marriage; as it follows, And are the children of God.THEOPHYL. As if He said, Because it is God who works in the resurrection, rightly are they called the sons of God, who are regenerated by the resurrection. For there is nothing carnal seen in the regeneration of them that rise again, there is neither coming together, nor the womb, nor birth.

BEDE; Or they are equal to the angels, and the children of God, because made new by the glory of the resurrection, with no fear of death, with no spot of corruption, with no quality of an earthly condition, they rejoice in the perpetual beholding of God’s presence.

ORIGEN; But because the Lord says in Matthew, which is here omitted, You do err, not knowing the Scriptures, ask the question, where is it so written, They shall neither marry, nor be given in marriage? for as I conceive there is no such thing to be found either in the Old or New Testament, but the whole of their error had crept in from the reading of the Scriptures without understanding; for it is said in Esaias, My elect shall not have children for a curse. Whence they suppose that the like will happen in the resurrection. But Paul interpreting all these blessings as spiritual, knowing them not to be carnal, says to the Ephesians, You have blessed us in all spiritual blessings.

THEOPHYL Or to the reason above given the Lord added the testimony of Scripture, Now that the dead are raised, Moses also showed at the bush, as the Lord said, I am the God of Abraham, the God of Isaac, and the God of Jacob. As if he said, If the patriarchs have once returned to nothing so as not to live with God in the hope of a resurrection, He would not have said, I am, but, I was, for we are accustomed to speak of things dead and gone thus, I was the Lord or Master of such a thing; but now that He said, I am, He shows that He is the God and Lord of the living. This is what follows, But he its not a God of the dead, but of the living: for all live unto him. For though they have departed from life, yet live they with Him in the hope of a resurrection.

BEDE; Or He says this, that after having proved that the souls abide after death, (which the Sadducees denied,) He might next introduce the resurrection also of the bodies, which together with the souls have done good or evil. But that is a true life which the just live to God, even though they are dead in the body. Now to prove the truth of the resurrection, He might have brought much more obvious examples from the Prophets, but the Sadducees received only the five books of Moses, rejecting the oracles of the Prophets.

CHRYS. As the saints claim as their own the common Lord of the world, not as derogating from His dominion, but testifying their affection after the manner of lovers, who do not brook to love with many, but desire to express a certain peculiar and especial attachment; so likewise does God call Himself especially the God of these, not thereby narrowing but enlarging His dominion; for it is not so much the multitude of His subjects that manifests His power, as the virtue of His servants. Therefore He does not so delight in the name of the God of heaven and earth, as in that of in God of Abraham, Isaac, and Jacob. Now among men servants are thus denominated by, their masters; for we say, ‘The steward of such a man’, but on the contrary God is called the God of Abraham.

THEOPHYL. But when the Sadducees were silenced, the Scribes commend Jesus, for they were opposed to them, saying to Him, Master, you have well said.

BEDE; And since they had been defeated in argument, they ask Him no further questions, but seize Him, and deliver Him up to the Roman power. From which we may learn, that the poison of envy may indeed be subdued, but it is a hard thing to keep it at rest.

Father Callan’s Commentary on 2 Thess 2:16-3:5 for Sunday Mass, Nov 7

I’ve included in this post Father Callan’s summaries of 2:12-16 and 3:1-5 to help provide some context. The latter summary appears in the post before the commentary on 3:1.

THANKSGIVING, EXHORTATION AND PRAYER.
A Summary of 2:12-16. St. Paul now turns away from the thought of the reprobate to think of the elect and the spiritual blessings of which they have been the willing objects, believing in the Gospel and consenting to the truth; and he says that for them who have been chosen by God and sanctified and ordained to eternal life, he and his companions ought always to give thanks to God (ver. 12-13). He exhorts his readers to steadfastness in what they have received from him, whether by preaching or by letter; and then offers a prayer that they may be comforted and strengthened in faith (ver. 14-16).

5. Now our Lord Jesus Christ himself, and God and our Father, who hath loved us, and hath given us everlasting consolation, and good hope in grace,
16. Exhort your hearts, and confirm you in every good work and word.

Since the Thessalonians could not of their own strength continue firm in their faith, St. Paul now prays God to give them the necessary grace.

Now our Lord Jesus Christ himself, etc. Our Lord is here mentioned before the Father, as in 2 Cor 13:13 and Gal 1:1, because He is the way to the Father. On these words St. Chrysostom remarks: “Where now are those who say that the Son is less than the Father, because He is named after the Father in the grace of washing?” St. Paul heartens his readers by reminding them that
our Lord and God the Father have loved them from all eternity, and have given them “everlasting consolation” in the midst of tribulations through the “good hope” they have of possessing one day the joys of heaven; and this divine love God has for them, as well as the hope He has given them, is “in grace,” i.e., is gratuitous, the result of pure mercy on His part. Therefore the Apostle prays that God would “exhort,” i.e., comfort their hearts in the midst of tribulations, “and confirm,” i.e., strengthen them in the pursuit of every good work. It is to be observed that the verbs “exhort” and “confirm” here are in the singular, following the mention of our Lord and God the Father, which shows that the action of our Lord is identical with that of the Father, and therefore that He is one with the Father in nature and substance.

MUTUAL INTERCESSION.
A Summary of 3:1-5. The Apostle now requests prayers for himself and his companions (ver. 1-2). He assures the Thessalonians of God’s faithfulness and of his own confidence in them (ver. 3-4), and prays once more for them (ver. 5).

1. For the rest, brethren, pray for us, that the word of the Lord may run, and may be glorified, even as among you;

For the rest. See on 1 Thess 4:1. Father Callan’s comment on that verse: For the rest is a formula of transition often used by St. Paul, directing attention to something else that is to follow.

That the word of the Lord, etc., i.e., that the teaching of the Gospel may spread rapidly without impediment in the world.

And may be glorified, i.e., may be acknowledged and may produce the fruit of life among all men, as it has done “among you.” The Dei of the Vulgate should be Domini, to agree with the Greek.

2. And that we may be delivered from perverse and evil men; for all men have not faith.

St. Paul’s second request is that he and his companions “may be delivered from perverse and evil men,” very likely referring to his Jewish opponents at Corinth at this time (Acts 17:13 ff., 18:6 ff.). It is not surprising that opposition should be encountered, “for all men have not faith,” i.e., comparatively few embrace the faith, and this for two reasons, namely, because faith is first of all a free gift of God, and secondly, because men are indisposed and do not want faith.

3. But the Lord is faithful, who will strengthen and keep you from evil.

After requesting their prayers, the Apostle now turns his thoughts to the Thessalonians themselves, assuring them that, however strong their enemies may be, “the Lord is faithful” to His promises (1 Cor 1:9), and that, having called them to the Gospel, He will not be wanting in His grace to “strengthen” them in the pursuit of good and protect them against the incursions of “evil,”
or better, “the evil one,” probably alluding to the last petition of
the Lord’s Prayer (Matt 6:13; Luke 11:4).

Again, read Dominus for Deus in the Vulgate.

4. And we have confidence concerning you in the Lord, that the things which we command you both do and will do.

We have confidence concerning you, etc. The Apostle is speaking in the present tense, and seems to be preparing his readers for the more severe counsels he will give them in verse 6. He means to say that he is relying on their good will, assisted by God’s grace which is never wanting to the well-disposed, for he adds, “in the Lord,” the author of all grace.

5. And the Lord direct your hearts into the charity of God and the patience of Christ.

After expressing his confidence in their good will to do all in their power, St. Paul now prays that God will make up to them whatever may be lacking on their part by moving and directing their hearts “in the charity of God, etc.” It is not certain whether there is question here of the love which God has for us and the patience of which Christ gave us an example, or of the love we have for God and the patient expectation of the coming of Christ. The latter opinion is thought to be more probable (Cajetan, Voste).

In charitate et patientia of the Vulgate should be in charitatem et
patientiam, according to the Greek.