St Cyril of Alexandria’s Commentary on John 16:29-33

29, 30 His disciples say unto Him, Lo, now speakest Thou plainly, and speakest no proverb. Now know we that Thou knowest all things, and needest not that any man should ask Thee: by this we believe that Thou earnest forth from God.

They marvel at the convincing nature of the proof He gives them, and are amazed at the clearness of His language, for without any concealment He made His speech to them right openly. They rejoice therefore at receiving a proof rid of all difficulty, and declare that His words have in them nothing hard to understand, but that His language here is so easily intelligible that it does not seem in the smallest degree to partake of the nature of a parable. And they get also this additional benefit: Since Thou knowest, they say, what is whispered in secret, and hast now given us this information in the words Thou hast just spoken, anticipating thereby the questions we might have asked in our desire to elicit it, we are persuaded that Thou art indeed come from God. For to know, they say, what is secret and hidden can belong to the God of all and to none other. And since Thou knowest all things of Thyself, is it not beyond question that Thou hast emanated from God that knoweth all things? So this truly Divine and marvellous sign also availed to nurture in the disciples with the rest undoubting faith, so that we can see in them the truth of the saying: Give instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning. And they say, “Now are we sure;” |473 not meaning thereby that they then let into their minds the first beginning of faith when they heard these words and recognised the sign, I mean the omniscience of Christ; but rather that they began to establish firmly in their hearts the faith that had at first gained admittance there, and to attain a state of unalterable conviction that He was God, and sprang from the true and living God. We shall accept then the expression “Now are we sure,” as referring not to the first beginning of faith, but to the occasion of its first being firmly settled in that apprehension of Christ’s Nature now honoured with approval.

31, 32 Jesus answered them, Be ye now believe? Behold, the hour cometh, yea is now come, that ye shall be scattered every man to his own, and shall leave Me alone: and yet I am not alone, because the Father is with Me.

The Saviour, however, very gently tells them that the time when they should be confirmed in all goodness was not yet; but that this would come to pass on the occasion of the descent of the Holy Ghost unto them from heaven and power from on high, according to the Scripture. For then, declaring that their human faintheartedness was perfected in strength, they were pre-eminent for their invincible hardihood, not fearing the risings of the Jews against them, nor the unbridled wrath of the Pharisees, nor any other peril, but showing themselves the champions of the Divine message, and openly declaring: We must obey God rather than men; for we cannot but speak the things which we saw and heard. While then He points out that they are not yet confirmed in perfect faith, through their not having partaken of communion with the Spirit; setting before them, as a proof, the cowardice that they would presently display; at the same time, by foretelling that this would shortly come to pass, He manifestly confers on them no small benefit. For they would be grounded more firmly in the faith, that He was by Nature God, when they had fully grasped the belief |474 that the future was in no way hid from Him. Behold then, He says, the time will shortly come, nay, is now at hand, when ye will leave Me alone and depart to your own. Herein He says indirectly, only by implication, that, overcome by unmanly cowardice, they would take thought only for their own lives; and, preferring their own safety to the affection they owed to their Master, would flee to the nearest place of refuge. How then “are ye now sure,” when you have not yet quit yourselves of the reproach of imputations on your courage, because as yet you have no participation in the courage which is given by the Spirit? And that the blessed disciples betook themselves to flight and were terrified at the onslaught of the Jews, when the traitor appeared bringing with him the impious band of soldiers and the servants of the leaders, is beyond question. Then did they leave Christ alone; that is, with reference to the absence of all those who were wont to follow and attend upon Him: for He was not alone, insomuch as He was God, and of God, and in God, by Nature and indivisibly. Christ indeed says this, speaking rather as Man and for our sakes, with intent to teach us that when we are assailed by temptation, persecution, and such like, and are called to encounter some peril that may bring us glory, I mean in God’s service, we are not therefore to be fainthearted about our ability to escape, because none of our brethren of kindred soul to us are running the race side by side with us, cheering us so far as in them lies, and all but sharing by their sympathy the danger which is imminent. For even if all these betake themselves to flight, gaining in their own persons an advantage over us by their cowardice which is grievous and hard to bear, we ought to bear in mind that God’s arm will not be shortened on that account. For He will alone avail to save him that is faithful unto Him. For we are not alone; and, though we see no friend beside us, as I have just said, we have God Who is all powerful with us at our side, to aid and fight in the conflict, shielding us |475 with all-sufficient succour, as the Psalmist says: With favour hast Thou encompassed us as with a shield! We make these observations on this passage, not as considering love of life something honourable and worthy admiration, on occasions when we can bring our life in the body to a glorious end, fighting in the ranks with those who risk their lives for God’s sake, but that we may rather be persuaded of this, that even though there be none willing and zealous to share the conflict with us, we ought not to be faint at heart, for we shall not be alone, for God is with us.

33 These things have I spoken unto you, that in Me ye may have peace. In the world ye have tribulation: but be of good cheer; I have overcome the world.

Christ herein, so to say, well sums up to our profit His discourse to them; and, compressing into a few words the meaning of what He had said, sets before them in brief the knowledge of His Will. For I have now, He says, spoken these words unto you, exhorting you to have peace in Me, and that ye may also know clearly that you will meet with trouble in the world, and will be involved in many tribulations for My sake. But you will not be vanquished by the perils that encompass you, for I have overcome the world.

But that I may make what I have said as clear as possible unto you, come let me first explain what “having peace in Christ” means. For the world, or those who are enamoured of the things in the world, are continually at peace among themselves, but in nowise have they peace in Christ. As, for example, the dissolute seekers of the pleasures of sense are therefore most dear and acceptable to those of similar pursuits; and the man who covets riches that do not belong to him, and is for this reason grasping or thievish, will be altogether to the taste of those who practise a kindred vice. For every creature loves his kind, according to the saying, and man will be attracted to his like. But in all connexions |476 of this sort the holy name of peace is put to base uses; and the proverb is true, but it is not with the Saints as it is with the wicked. For sin is not the bond of peace, but faith, hope, love, and the power of piety towards God. And this is in Christ. The chiefest then of all good gifts towards us is clearly peace in Christ, which brings in its train brotherly love as near akin to itself. Paul says that love is the perfect fulfilling of the Divine Law; and that to those who love one another will surely come the love of God Himself above all things else is beyond question, as John says that if a man love his brother he will as a consequence love God Himself.

He points out also another truth, I mean in the words: In the world ye have tribulation: but be of good cheer; I have overcome the world. Any one choosing to construe these words in a simple sense might reason thus: Christ appeared superior to, and stronger than, every sin and worldly hindrance; and since He has conquered, He will also bestow the power to conquer upon such as attempt the struggle for His sake. And if any man seek to find a more recondite meaning for the words, he might reflect in this wise: Just as we have hereby overcome corruption and death, since as Man, for us and for our sakes Christ became alive again, making His own Resurrection the beginning of the conquest over death, the power of His Resurrection will surely extend even unto us, since He that overcame death was one of us, insomuch as He was Incarnate Man; and as we overcome sin, and as we overcome death that wholly died in Christ first, Christ, that is, being the purveyor to us of the blessing as His own kindred, so also we ought to be of good cheer, because we shall overcome the world; for Christ as Man overcame it for our sakes, being herein the Beginning and the Gate and the Way for the race of man. For they who once were fallen and vanquished have now overcome and are conquerors, through Him Who conquered as one of ourselves, and for |477 our sakes. For if He conquered as God, then it profiteth us nothing; but if as man, we are herein conquerors. For He is to us the Second Adam come from heaven, according to the Scripture. Just as then we have borne the image of the earthy, according to its likeness falling under the yoke of sin, so likewise also shall we bear the image of the heavenly, that is Christ, overcoming the power of sin and triumphing over all the tribulation of the world; for Christ has overcome the world. (source)

Father MacEvilly’s Commentary on 1 Peter 4:7-11

1Pe 4:7  But the end of all is at hand. Be prudent therefore and watch in prayers.

Christ is ready to judge the living and the dead, to punish the wicked, and reward the patient suffering of the just, and that at no distant time; for the final end of all is fast approaching. In order, then, to be fully prepared for his coming, be prudent and circumspect, and be sober and vigilant for the due exercise of the important duty of prayer.

This verse may be connected with the preceding, thus: not only has the end of these men, to whom Christ preached in Limbo, and upon whom judgment has been already passed, come, but the end of us all, and the entire world, is fast approaching. It is, however, more commonly connected, as in Paraphrase.

“The end of all is at hand,” may refer to the near approach of the death of each individual, at which his judgment takes place, and his eternal doom sealed; or to the near approach of the day of judgment, the world being now in its last stage, hæc est hora novissima (1 John 2:18); in quos fines seculorum devenerunt (1 Cor 10:11); and the time that intervenes, be it ever so long, compared with eternity, is but as yesterday, which is past and gone.

“Be prudent, therefore,” that is, circumspect, in all your actions, observing that prudence of salvation, which is true wisdom with God. “And watch in
prayers.” The Greek word for “watch,” νηψατε, also means, be sober, in which signification it is taken (1 Tim 5:8). Watch and be sober for the exercise of prayer; for, the prayers of such as are given to intoxication are heavy, drowsy, and unacceptable to God. There is allusion in these words to the words of our Redeemer (Matthew 25:13, and Matthew 26:41).

1Pe 4:8  But before all things have a constant mutual charity among yourselves: for charity covereth a multitude of sins.

Above all things, entertain for each other mutual unceasing feelings of charity, which nothing can interrupt; for, this charity covers the sins of the neighbor, be they ever so numerous, and obtains or merits the remission of our own.

“But before all things.” These words show the importance of charity, which is justly designated, the queen of virtues.

“Have a constant mutual charity among yourselves.” The word “constant” means, that their charity for one another should be persevering and uninterrupted.

“For charity covereth a multitude of sins.” These words are commonly understood to refer to the sins of our neighbour, and to the offences committed by him against us. These charity dictates to us to palliate and
excuse; for, “charity is patient, kind, beareth all things, endureth all things” (1 Cor 13); and hence, by dissembling and pardoning the sins of our neighbour, we most effectually secure the inestimable blessing of concord and peace. The Apostle appears to allude to the words (Proverbs 10:12), “hatred stirreth up strifes, and charity covereth all sins,” wherein reference is made to the sins of our neignbour. No doubt, the words will, even in this interpretation, indirectly include the sins of the man who exercises charity, by obtaining their remission, should there be question of mortal, or by
meriting the remission of venial sins, in a man already justified. Some interpreters say, there is direct reference to the sins of the man who exercises charity, and that this is proposed by the Apostle as a motive of reward for the cultivation of charitable feelings. Both interpretations are adopted in the Paraphrase.

1Pe 4:9  Using hospitality one towards another, without murmuring,

Practice the virtue of hospitality by harboring in your houses and supporting your indigent Christian brethren, without murmuring at the inconvenience or expense which the laudable exercise of this virtue may entail upon you.

“Using hospitality one to another,” that is, towards such as require it. By “hospitality” is meant, the exercise of Christian charity in affording shelter, lodging and support to destitute Christian strangers. The practice of receiving Christian strangers into their houses was much recommended in the primitive Church, and was a very necessary exercise of Christian charity, owing to the want of accommodation at inns, and on account of the dangers, both to faith and morals, to which the recently converted would be exposed, by associating with infidels. Hence, the usage among the early churches of giving passports or “tesserœ hospitalitatis,” on showing which, a Christian was sure of a hospitable reception from his brethren of the faith. The Apostle here recommends the exercise of this virtue, “without murmuring,” either at the number or condition of the poor Christian strangers, to whom it might become necessary at times to afford accommodation.

1Pe 4:10  As every man hath received grace, ministering the same one to another: as good stewards of the manifold grace of God.

Let each one who has been endowed with any spiritual gift, emply and minister it with the same liberality with which it was bestowed on him by God,  for the service of his neighbour; all persons thus gifted should regard themselves merely as faithful stewards of the manifold grace and gifts of God, and dispense them accordingly.

He now instructs them in the proper exercise of the spiritual gifts and ministrations gratuitously conferred on them by God.

“Hath received grace.” By “grace,” as appears from the Greek word, χαρισμα, is meant, any gratuitous gift. These gifts were bestowed on them liberally and gratuitously for the good of others; and hence, they should be exercised in the same way (“as every man hath received,” &c.), gratuitously and liberally.

“As good stewards of the manifold grace of God,” they should recollect that they are merely dispensers of a deposit placed in their hands; they should, then, administer it according to the will of him from whom they received it, neither allowing it to remain idle, nor employing it for their own interest or selfish advantages.

The manifold grace of God ” (vide Rom 12:6).

1Pe 4:11  If any man speak, let him speak, as the words of God. If any minister, let him do it, as of the power which God administereth: that in all things God may be honoured through Jesus Christ: to whom is glory and empire for ever and ever. Amen.

If any one be endowed with the grace of the word; if he speak, whether to explain the mysteries of faith, and instruct in the Christian doctrine, or to console those under affliction, or to exercise the gift of tongues or interpretation, let him employ words perfectly in accordance with the truths of faith, without any admixture of error-if he exercise any spiritual ministration, whether in curing the sick, or administering the sacraments of the Church, let him, in the exercise of such ministry, display that zeal and fervour with which God inspires those engaged in his service; so that by the proper exercise of all these gifts and all your actions, God may be -honoured and glorified, through the merits of our Lord Jesus Christ, to whom is due eternal honor and empire for ever and ever. Amen.

These gifts are reduced by the Apostle to two great divisions, viz., the gift of
the word and of action. This is conformable to the division made by St. Paul (Rom 12, and 1 Cor 12)

“If any one speak,” by which is meant: if any one is called to exercise in the Church the gift of wisdom, or knowledge, or prophecy, doctrine, exhortation, interpretation (vide Rom 12), “let him speak as the words of God,” that is, let him say nothing that is not perfectly in accordance with the truths of God, and worthy of the minister, through whom God speaks. The phrase, “as the words of God,” is perfectly similar to the words, “according to the rule of faith.”—(Rom 12:6).

“If any one minister,” that is, be gifted with the grace of action, if he exercise any spiritual ministry, whether in curing the sick; or, as probably the words refer to the duties of the early deacons, in administering the Holy Eucharist, or relieving the corporal wants and necessities.

“As of the power which God administereth,” that is, let him display that zeal and fortitude in overcoming difficulties which God supplies to those engaged in his service.

“That in all things,” in all our actions, no matter how apparently indifferent,
“God may be honoured.” This should be the great end of all our ministrations and actions, “through Jesus Christ,” since it is to his merits we are indebted for the grace through which our actions are rendered acceptable with God.

“To whom,” refers either to Jesus Christ or to God, “is glory and empire,” &.c.

Podcast Study of the Pastoral Epistles Continues

I provided a link to the first study (an introduction to the letters) earlier in the week. A second installment has now been posted and concerns the persons of Timothy and Titus. I suspect that the third installment will begin looking at the text of First Timothy.