ANALYSIS *

OF

THE NEW TESTAMENT





ANALYSIS OF THE NEW TESTAMENT





ANALYSIS

OF THE NEW TESTAMENT

A Reprint from

St. Meinrad Historical Essays

Address:

St. Meinrad Historical Essays

St. Meinrad, Indiana



Nihil Obstat:

Imprimatur : >{«

.

Eberhardus Olinger, O.S.B., Censor Deputatus

Joseph E. Ritter, D.D., Episcopus Indianapolitanus

Die 28 Septembris, 1943

.

•

COPYRIGHT, 1944, BY
ST. MEINRAD HISTORICAL ESSAYS

PRINTED IN THE UNITED STATES OF AMERICA



Prefatory Note

The Analysis of the New Testament originally formed a part

of the first printing of a series of Class Notes which served

for a number of years as the text in Introduction to Holy

Scripture at St. Meinrad Seminary.

When the Introduction to Holy Scripture was reprinted it

was thought advisable to publish the Analysis of the New

Testament in a form more convenient to use with the Bible.

This was made possible by the suggestion that the Analysis be

printed in St. Meinrad Historical Essays, thus making it

accessible to the Alumni of the Seminary and to the readers of

St. Meinrad Historical Essays. In a reprint the Analysis is

now offered to a larger circle of Priests, Seminarians, College

Students, and others who may be interested.

A word on the specific reason for incorporating the Analysis

of the New Testament in the original Introduction to Holy

Scripture and for reprinting them in the present form may be

in place here.

The Apostolic Letter, Quoniam in re biblica, of March 27,

1906, issued by Pope Pius X, gives detailed instructions re-

garding the courses in Holy Scripture in our seminaries, giv-

ing practical effect to the words of Providentissimus Deus:

“Let our first care be to see that in seminaries and academical

institutions the study of Holy Scripture be placed on such a

footing as its own importance and the circumstances of the

time demand.” The Seminary has always made special effort

to conform, in its Scripture courses, to the practical sugges-

tions of Pope Pius X.

Paragraph four of Quoniam in re biblica directs as follows

:

“Since, on the one hand, it is not possible to have a detailed

exposition of the whole of Scripture given in school, and, on

the other, it is necessary that the whole of Scripture should

be known to the priest, the professors shall take care to have

special treatises or introductions for each of the books to prove

their historical authority, when occasion requires, and to give

an analysis of them, but he will at the same time, dwell at



4 Prefatory Note

greater length on the more important books and parts of

books.
”

“To give an analysis of each of them,” that is what

is attempted here.

It had been suggested that the Analysis of each book be

prefaced with a brief paragraph of introduction on the occa-

sion and purpose of the writer, the time of composition, etc.

On further reflection the suggestion was put aside for the

reason that practically all who have occasion to use the Analy-

sis of the New Testament will be reading the Confraternity

Edition of the New Testament. The excellent introductions

there incorporated are more extensive than our limited space

would permit us to give, so we only stress that the introduc-

tion to each book should be read with the Sacred Text.

The practical value of the Analysis of the New Testament

is at once apparent : it gives a survey of the individual books,

it shows the unity and the continuity of thought, and it will,

so it is hoped, serve as an inducement to read the individual

books as a unit.

May the Holy Spirit, the heavenly Author of the Scriptures,

inspire those who use this Analysis with a greater love for

Holy Scripture, a love that will manifest itself in a daily and

persevering perusal of the Sacred Pages, so that, in the con-

cluding words of Pope Benedict’s Encyclical, Spiritus Para-

clitus, “being saturated with the Bible, they may arrive at the

all-surpassing knowledge of Jesus Christ.”

Cyril Gaul, O.S.B.

November 18, 1943

The Fiftieth Anniversary of Providentissimus Deus



Table of Contents

The Gospel according to St. Matthew 7

The Gospel according to St. Mark 14

The Gospel according to St. Luke 17

The Gospel according to St. John 22

The Acts of the Apostles 27

The Epistle to the Romans 31

The First Epistle to the Corinthians 39

The Second Epistle to the Corinthians 48

The Epistle to the Galatians 53

The Epistle to the Ephesians 56

The Epistle to the Philippians 58

The Epistle to the Colossians 59

The First Epistle to the Thessalonians 61

The Second Epistle to the Thessalonians 62

The First Epistle to Timothy 63

The Second Epistle to Timothy 64

The Epistle to Titus 65

The Epistle to Philemon 65

The Epistle to the Hebrews 66

The Epistle of St. James 69

The First Epistle of St. Peter 71

The Second Epistle of St. Peter 72

The First Epistle of St. John 73

The Second Epistle of St. John 74

The Third Epistle of St. John 75

The Epistle of St. Jude 75

The Apocalypse of St. John 75





The Gospel according to St. Matthew

THE FIRST PART (1:1-4:11), by the narration of events which
preceded and prepared for our Lord’s public life, disposes the reader

to acknowledge the Messias, and willingly to receive His teaching.

I. The history of the infancy depicts Jesus as the Messias foretold

by the prophets (1:1-2:23).

1. Personal characteristics of the Messias (1:1-25).

a. His genealogy (1:1-17; cf. Gen. 12:3; Isa. 11:1; Jer. 23:5).

b. His virginal birth at Bethlehem (1:18-25; Isa. 7:14; Mich.

5:2).

2. His reception (2:1-23).

a. Among the Gentiles; the Magi are led to the new king by a

star (2:1-12; Num. 24:17).

b. Among the Jews; the flight to Egypt (2:13-15; Os. 11:1);
the slaughter of the infants (2:16-18; Jer. 31:15), the return

from Egypt (2:19-21), sojourn at Nazareth (2:22-23).

II. Jesus is depicted as the Messias in the proximate preparation

for His public life (3:1-4:11).

1. By His forerunner (3:1-17).

a. The message of the Baptist (3:1-12; Isa. 40:3).

b. His testimony, Christ is acknowledged as the Messias by the

Baptist and by a voice from heaven (3:13-17).

2. By His own preparation (4:1-11).

a. The fast in the desert and the threefold victory over the

tempter (4:1-10; Gen. 3:15; Deut. 8:3).

b. The ministration of angels, to forestall objections (4:11).

THE SECOND PART (4:12-14:12) proves from the Public Life that
Jesus is the Messias and points out the cause of hatred on the part

of the Pharisees.

Introduction (4:12-25). St. Matthew draws his arguments from

the Galilean ministry, hence he must remove prejudices (cf. Jn.

7:42-52).

1. Our Lord’s activities in Galilee had been foretold (4:12-16; Isa.

9:1).

2. The evangelist shows what this great light is (4:17-25). At

the same time he indicates the division of the second part of his

narrative.

a. Jesus as a teacher (4:17; cf. 5:1-7:29). His assistants

(4:18-22).

b. Jesus as a worker of miracles (4:23b-24; cf. 8:1-9:34).

c. Jesus as founder of a kingdom (4:23a; cf. 9:35-13:52).

I. Jesus as teacher and legislator (5:1-7:29). No prophecy is men-
tioned as the Jews were persuaded that the Messias was to be

another Moses (Deut. 18:15-22), a teacher, and lawgiver. In the

sermon on the Mount Jesus appears as the lawgiver who comes

to perfect the Old Law.

1. Introduction. The eight beatitudes as the new decalogue incul-

cate the virtues requisite for entry into the Messianic kingdom.



8 The Gospel according to St. Matthew

He expatiates on the eighth beatitude to bring out the difference

between His followers and the corrupters of the Law and the

necessary opposition between the two (5:1-16).

2. First part of the sermon, the relation of the Messias and His

followers to the Old Law (5:17-6:18). He comes to fulfil and

perfect the Law and He demands of His followers a more per-

fect observance of the Law than the scribes and Pharisees have

evinced (5:17-20).

a. The perfection of His teaching, as compared with the Old Law,

is shown by various examples (5:21-48).

1. Love of neighbor, the fifth commandment (5:21-26).

2. Chastity, the sixth commandment (5:27-32).

3. Truthfulness, the second commandment (5:33-37).

4. Love of enemies, the lex talionis (5:38-48).

b. The more perfect Law demands a more perfect observance,
which manifests itself in purity of intention (6:1-18). Nega-

tively expressed (6:1).

1. In almsgiving (6:2-4).

2. In prayer (6:5-15).

3. In fasting (6:16-18).

3. Second part of the sermon, how His followers must strive to

attain to this kingdom (6:19-7:12).

a. Three arguments why they should strive for these blessings

(6:19-34).

1. They are not perishable as are the things of this earth

(6:19-21).

2. The latter blind the heart (6:22-24).

3. God’s loving providence (6:25-34).

b. This is a personal obligation, everyone must attend to him-

self, not to others (7:1-6).

c. Exhortation to prayer for the necessary assistance (7:7-12).

4. Conclusion in the form of an exhortation (7:13-29).

a. Warning against certain dangers (7:13-23), arising:

1. From Christian morality itself (7:13-14).

2. From external causes (7:15-20).

3. From ourselves, the danger of spiritual barrenness (7:21-

23).

b. Exhortation to practice our Lord’s teaching (7:24-27).

c. An observation added by the evangelist (7:28-29).
4

II. Jesus as a wonder-worker (8:1-9:34). Miracles are narrated

to show the fulfilment of prophecies, to attract souls to so merciful

a Savior, and to expose the perversity of the Pharisees.

1. Three miraculous cures (8:1-15).

a. A Jewish leper, as a sign to the leaders: “Show thyself to
the priests .... for a witness to them” (8:1-4).

b. The gentile centurion, to show the disposition of the gentiles

(8:5-13; N.B., 8:10).

c. Peter’s mother-in-law, to show the preeminent and favored

position of Peter (8:14-15), and because this was the occasion

of many other miracles and of the fulfilment of Isa. 53:4:



The Gospel according to St. Matthew 9

“He hath borne our infirmities and carried our iniquities”

(8:16-17).

2. Because He bears our infirmities, the Messias appears as the

poorest of men (8:18-22). Lest His poverty deter those who

desire to follow Him, He manifests:

a. His power which stills the storm on the sea (8:23-27) and

commands the devils (8:28-34).

b. His mercy which forgives sin (9:1-8).

3. Effects of these and other miracles (9:9-34).

a. The well disposed (St. Matthew) follow Him at once (9:9).
b. The Pharisees (9:10-34).

1. They take scandal at His mercy towards sinners (9:11-13;

Os. 6:6).

2. They are angered because His disciples do not follow their

mode of life (9:14-17).

3. When they cannot deny the miracles—the cure of the
daughter of Jairus, of the woman with a hemorrhage, of
the two blind men and the demoniac (9:18-33)

,
they ascribe

them to the devil (9:34).

III. Jesus as the founder of a new kingdom (9:35-13:52), intimat-

ed in the call of the first four disciples (4:18-22; cf. Isa. 2:1-5; Mich.

4:1-5).

1. Institution of the apostolic office and the preparation for their

work (9:35-10:42).

a. Because the scribes and Pharisees lead the people astray (9:

36), Christ gives them other leaders, thus laying the founda-

tion of the new kingdom (9:35-10:4).

b. Instruction for the first mission (10:5-15).

1. To whom and why they are sent (10:5-7).

2. He imparts to them His power, they must imitate His

poverty ( 10 : 8-10 )

.

3. Conduct towards those who receive and who reject them

(10:11-15).

c. Future mission of the Apostles (10:16-42).

1. Difficulties and dangers, hence prudence (10:16-20).

2. Encouragement to fearless confession: His example (10:

21-25); confidence in divine protection (10:26-33).

3. Conditions of faithful discipleship (10:34-39).

U. Blessings of the Apostles’ benefactors (10:40-42).

2. Referring to the inconstancy of the Jews and their hardness of

heart, and to the increasing opposition of the Pharisees, Christ

intimates that the foundation and propagation of the kingdom

will meet with difficulties (11:1-12:50).

a. The Jews in general (11:1-30).

1. Referring to John’s imprisonment and his messengers to

the Messias, the evangelist intimates the fulfilment of

prophecy (11:1-6; Isa. 35:5 etc.; 61:1).

2 . The Messias praises John (11:7-15); He contrasts his

faith and constancy with the infidelity and inconstancy of

the Jews (11:16-19).



10 The Gospel according to St. Matthew

3 . The favored cities are upbraided for not accepting the

Messias’s doctrine (11:20-24).

4. To forestall despair He renews His invitation to all

(11:25-30).

b. The leaders, i.e., the Pharisees (12:1-21).

1 . The Apostles pluck corn and the Messias heals on the

sabbath, “scandalizing” the Pharisees (12:1-13).

2 . As the Messias will not follow their whims, they consult

to destroy Him (12:14).

3 . The Messias continues to do good, thus fulfilling a prophecy

(12:15-21; Isa. 52:1-4).

c. New crimes of the Pharisees (12:22-45).
1 . They ascribe a miracle to the devil (12:22-24).

2 . They do not heed the refutation of this blasphemy (12:

25-30).

3 . Hence they are guilty of sin against the Holy Spirit, of

obstinacy in sin (12:31-37).

4. They will not believe the new sign, hence they shall be

judged by the gentiles (12:38-45).

d. The faithful Jews will not be rejected with the Pharisees, to

prove this the evangelist explains who are the true members

of the new kingdom (12:46-50).

3. The nature of the new kingdom is described in seven parables

(13:1-52; Isa. 6:9; Ps. 77:2).

a. The parable of the sower shows the preparation required to

enter the kingdom, this is wanting in the Jews (13:1-23).

b. The parable of the weeds shows that it does not suffice to

belong to the Messianic kingdom exteriorly only; good and

evil will be found in it till the final separation (13:24-30).

The first two parables show the obstacles arising from within

and from without (Maas).

c. The parable of the mustard seed and of the leaven express

the extent and the intensity of the new kingdom (13:31-35).

d. To the explanation of the parable of the weeds (13:36-43),

the parables of the hidden treasure and the pearl of great

price are added to show the priceless value of the kingdom

f

(13:44-46).

e. The parable of the net cast into the sea points to the consum-

mation of all things, all must be found just on judgment day

(13:47-52).

Conclusion (13:53-14:12): two facts illustrating the doctrine

of the parables; knowledge of the doctrine of the Messias and of

His miracles does not suffice for entrance into the Messianic king-

dom.

1. The Jews admired His wisdom but despised Him on account of

His humble origin (13:53-58).

2. Herod (and the higher classes) hearing of His miracles feared

that He was the Baptist who had arisen from the dead (14:

1-12 ).



The Gospel according to St. Matthew 11

THE THIRD PART (14:13-20:28) treats of the progress of the
kingdom within the Apostles.

I. The Apostles acknowledge and profess the divinity of Christ as

a preparation for their difficult office (14:13-36), two miracles effect

this.

1. The multiplication of the loaves (14:13-21).

2. The walking on the sea (14:22-36).

II. The Apostles must avoid the Pharisees and their perverse

teachings (15:1-16:12).

1. Hypocrisy of the Pharisees, they accuse the Apostles of trans-

gressing the traditions, the Apostles are admonished to shun

them (15:1-20).

2. Men of good will are not rejected (15:21-39).

a. Although the Pharisees are rejected, the Messias does not

deny that the Jews have the first right; to forestall this

interpretation the evangelist inserts the narrative of the

Canaanite woman and of the many miracles among the Jews
(15:21-31).

b. By the second multiplication of loaves He shows how de-
sirous He was to satiate the well disposed among the Jews
with spiritual food (15:32-39).

3. The Pharisees ask a sign, Christ rebukes them and promises the

sign of Jonas (16:1-4); the leaven of the Pharisees is pro-

scribed (16:5-12).

III*. The Apostles are placed under the primacy of Peter (16:13-

17:26).

1. The Apostles profess the divinity of Christ (16:13-16); the

primacy is promised to Peter (16:17-20).

2. After this preliminary preparation and instruction Christ begins

to foretell His Passion in order to strengthen the Apostles

against future temptation (16:21-17:26).

a. Since the Apostles take offense at the first reference to the

Passion, they are instructed that self-denial and mortification

are necessary in this life, the reward is reserved for the

future life (16:21-28).

b. Peter and his companions are confirmed in faith by the trans-

figuration (17:1-13), the other disciples by a miracle (N.B.

17:15), with the result that they hear the second prophecy of

the Passion without murmuring (17:14-22).

c. The account of the drachma, manifesting the omniscience and

power of Christ, confirms the prophecy of the Passion and

declares the superiority of the Messianic King over the kings

of this earth (17:23-26).

IV. Jesus instructs His Apostles regarding their conduct as princes

of the Church (18:1-20:28).

1. He commends humility on the occasion of the dispute as to

who is to he the greater (18:1-4).



12 The Gospel according to St. Matthew

2. Esteem for the lowly and weak, avoiding of scandal, zeal for

souls (18:5-14).

3. Those who offend them are to receive fraternal correction, to be

denounced to the Church, and, if necessary, to be excommunicat-

ed (18:15-20); offenses are to be repeatedly pardoned, the

example of the two debtors (18:21-35).

4. While going to the last pasch He teaches His Apostles the more
perfect life (19:1-30).

a. In answer to the question of the Pharisees He asserts the in-

dissolubility of marriage, at the same time He teaches that

virginity is to be preferred (19:1-12).

b. He commends the simplicity of little children (19:13-15).
c. He commends voluntary poverty, and promises His Apostles

a great reward (19:16-30).

5. The parable of the laborers in the vineyard adds another view

in which the first may become last (20:1-16).

6. After foretelling His Passion a third time He takes occasion

from the petition of the sons of Zebedee to inculcate humility,

His example (20:17-28).

THE FOURTH PART (20:29-28:20) announces the complete re-
jection of the synagogue and the foundation of the Church.

I. As an introduction the evangelist narrates three symbolic facts
,

which serve to remove the “scandal of the cross” and to make mani-

fest the guilt of the Jews (20:29-21:22).

1. He is proclaimed to be the “Son of David” by the two blind men

whom He healed at Jericho (20:29-34).

2. The crowds greet Him with the same acclamation during His

triumphal entry into Jerusalem (21:1-11; Zach. 9:9); He pro-

claims Himself the Lord of the temple and the Lord of nature

(21:12-17; Ps. 8:3).

3. By a symbolical action, cursing the barren fig tree, He declares

that the synagogue also will be rejected, because it bears no

fruit (21:18-22).

II. Final encounter with the scribes and Pharisees which led to

their rejection (21:23-23:39).

1. Preparation for the contest (21:23-22:14).

a. The authority of Jesus is questioned (21:23)

;

He answers by

another question (21:24-27).

b. He proposes three parables, showing that the Pharisees are

justly excluded from the Messianic kingdom (21:28-22:14).

1. He applies the parable of the two sons directly to those

who would not hear the Baptist and do penance (21: 28-32;

cf. 3:7-12).

2. The parable of the vine-dressers shows that the scribes

and Pharisees were rejected through their own fault

(21:33-44; Ps. 117:22). They understand the application,

but do not dare to take action against Jesus (21:45-46).



The Gospel according to St. Matthew 13

3. The parable of the marriage feast, the refusal of the Jews

and the invitation of the Gentiles (22:1-10)
;
they must not

come without preparation (22:11-14).

2. The formal contest, various classes among the Jews try to catch

Jesus in His speech (22:15-46).

a. The Herodians ask about the tribute to Caesar (22:15-22).

b. The Sadducees object to the resurrection (22:23-33).

c. The Pharisees are refuted in their attempt to find a contra-

diction between Christ’s teaching and the Old Law (22:34-40).
d. They are silenced by His question regarding the twofold na-

ture in the Messias, foretold in the O.T. (22:41-46; Ps.

109:1).

3. Formal rejection of the scribes and Pharisees (23:1-39).

a. Jesus points out the contrast between their principles and

their practice, they must not be imitated (23:1-12).

1 Address to the multitude (23:1-7).

2. Address to His disciples (23:8-12).

b. Impeachment of the scribes and Pharisees (23:13-39).

1. Eight solemn woes (23:13-36).

a. According to St. Thomas five woes impeach the scribes

and Pharisees for their hypocritical religion (23:13-24).

b. The sixth and seventh, their hypocritical purity (23:

25-28).

c. The eighth, their hypocritical piety (23:29-36).

2. The lamentation over Jerusalem (23:37-39).

III. Eschatological discourse; since the people and their leaders

are rejected
,
Jesus instructs the Apostles alone concerning the judg-

ment to come (24:1-25:46). St. Matthew does not accurately distin-

guish the two judgments, i.e., over Jerusalem and the last judgment.

1. Christ foretells the destruction of the temple; the Apostles ques-

tion Him regarding His second coming and the final judgment

(24:1-3).

2. The signs which will precede His coming (24:4-35).

3. The time will come suddenly (24:36-41). Three parables teach

the Apostles that they must be prepared (24:42-25:30).

a. The good and the evil servant (24:42-51).

b. The wise and the foolish virgins (25:1-13).

c. The parable of the talents (25:14-30).

4. The norm and sentence of the last judgment (25:31-46).

IV. The history of the Passion and the resurrection (26:1-28:15).

The narrative clearly brings out the fault of the scribes and Phari-

sees and their voluntary blindness.

1. The sacred Passion (26:1-27:66).

a. The preparation (26:1-46).

1. On the part of the enemies (26:1-16).

2. On the part of the Apostles (26:17-35).

3. On the part of Jesus (26:36-46).

b. The history of the Passion proper (26:47-27:50).

1. The arrest of Jesus (26:47-56).



14 The Gospel according to St. Mark

2. The trial, ecclesiastical and civil (25:57-27:26).

3. The execution of our Lord (27 : 27-50)

.

c. The immediate effects of the Passion (27:51-66).

1. In nature (27:51).

2. In the realm of the dead (27:52-58).

3. In the realm of the living (27:54-66).

2. The resurrection (28:1-15).

a. Proof of the resurrection (28:1-10).

b. Unbelief of the Jews (28:11-15).

V. The mission of the Apostles to ALL nations (28:16-20).

The Gospel according to St. Mark

Introduction (1:1-20).

1. Inscription (1:1).

2. The evangelist fixes the attention of his readers by showing that

Jesus, whose divinity he essays to prove, was proclaimed to men

even before He began His public life (1:2-13).

a. By St. John the Baptist, who was especially sent by God

(
1 : 2-8 ).

b. In His baptism He was declared to be the “beloved son”

(1:9-11).

c. He was tempted in the desert, but angels ministered unto

Him (1:12-18).

3. He appeals to the faith of his readers by narrating the call of

the first disciples, who were to be the constant eyewitnesses of

our Savior’s works (1:14-20).

THE FIRST PART (1:21-9:28) describes how Christ, by His Gali-
lean ministry, proved that He was the Son of God.

I. Our Lord's miracles at Capharnaum and His prophecies (1:21-

2 : 12).

1. When the people are astonished at Christ’s doctrine, He proves

His divine mission by freeing the man possessed of an unclean

spirit (1:21-27).

2. He cures Peter’s mother-in-law and all who came to Him in

consequence of this miracle (1:28-34).

3. He teaches in the neighboring country, casting out devils and

curing a leper, the people flock to Him (1:35-45).
4. Returning to Capharnaum He shows, by healing the man sick of

the palsy, that He, as the Son of God, has the power of forgiving

sin (2:1-12).

II. The effects produced by these first miracles on various classes of

people (2:13-3:35).

1. Moved by the miracles of Christ, Levi (St. Matthew) follows

Christ (2:13-14).

2. The scribes and Pharisees
,
unable to deny the miracles, accuse

Christ of familiarity with sinners (2:15-17), His disciples of



The Gospel according to St. Mark 15

neglect to fast (2:18-22) and of violation of the sabbath (2:23-

28) ; when they are refuted by Christ, they plot His destruc-

tion (3:1-6).

3. Notwithstanding this hatred of the Pharisees, the people gather

from all sides to see His miracles (3:7-12).

4. Our Lord’s treatment of the several classes (3:13-35).

a. He chooses the twelve as His special disciples (3:13-19).

b. He condemns the scribes and Pharisees, who in their obstinacy

attribute His miracles to the devil (3:20-30).

c. He calls those His relatives and special friends who do the

will of God (3:31-35).

III. He prepares His chosen disciples for their first mission, they

are sent out (4:1-6:32).

1. By the parables of the sower (4:1-20), the candle (4:21-25),

the seed growing secretly (4:26-29), and the mustard seed (4:

30-32), He instructs the people regarding the nature of the new

kingdom; the disciples receive more accurate explanation (4:

33-34).

2. He strengthens the faith of His disciples by several miracles

(4:35-5:43).

a. He stills the tempest (4:35-40).

b. He frees a demoniac in the country of the Gerasens (5:1-20).

c. He cures the woman with a hemorrhage and Jairus’ daughter

(5:21-43).

3. Jesus is not received in His own city (Nazareth) (6:1-6).

4. He sends the twelve on their first mission (6:7-13).

5. Their miracles tend to the spread of Christ’s name and to a

clearer knowledge of His divine power; Herod, who had killed

the Baptist, begins to fear (6:14-29).

6. He leads the twelve to the desert for a rest (6:30-33).

IV. During the last months of the Galilean ministry He manifests

His divine power more clearly to the people and especially to His

disciples (6 : 34-9 : 28).

1. By the miracle of the multiplication of the loaves (6:34-44)

and by walking on the sea (6:45-52), He acquired such fame

for His miraculous power that the sick sought relief by touching

the hem of His garment (6:53-56).

2. The attitude of the Pharisees: coming from Jerusalem, whither

the fame of Jesus had spread, they complain because the dis-

ciples did not observe the traditions of the ancients (7:1-5)
;
He

refutes the Pharisees (7:6-16), and explains the refutation to

His disciples alone (7:17-23).

3. New miracles: freeing of the daughter of the Syrophoenician
woman (7:24-30), the deaf and dumb in Decapolis (7:31-37), a

second multiplication of loaves (8:1-9), lead to a new assault

on the part of the Pharisees, who ask a sign from heaven

(8:10-12). Christ admonishes His disciples to avoid the Pharisees

(8:13-21) and strengthens them by a new miracle (8:22-26).



16 The Gospel according to St. Mark

4. After Peter’s solemn profession of faith (8:27-30), Christ be-

gins to prepare the disciples for His Passion (8:31); Peter

is rebuked for his objection (8:32-33); Christ teaches the dis-

ciples and the multitude that they must take up the cross if they

wish to follow Him (8:34-39).

5. He comforts the disciples by His glorious transfiguration

(9:1-12)
;
He casts out a devil over whom the disciples had no

power (9:13-28).

THE SECOND PART (9:29-13:37) treats principally of doctrine,
by which our Lord prepares His disciples for their future work.

I. The journey to Jerusalem (9:29-10:52).

1. Christ foretells His Passion a second time (9:29-31)
;
He teaches

His disciples humility and tolerance; the eternity of hell

(9:32-49).

2. Provoked by the Pharisees, He teaches the indissolubility of mar-

riage (10:1-12).

3. He commends the simplicity of children (10:13-16) and volun-

tary poverty, the danger of riches (10:17-27)
;

the great reward

of those who follow Him unreservedly (10:28-31).

4. He foretells His Passion a third time (10:32-34); the request

of the sons of Zebedee, lessons in humility (10:35-45).

5. As a last manifestation of His divine power before entering

Jerusalem, He cures the blind man of Jericho (10:46-52).

II. The last days before the Passion, the first three days of holy

week (11:1-13:37).

1. Sunday, the triumphant entry into Jerusalem and the temple

shows that the Jewish people acknowledged the divine power of

Christ (11:1-11).

2. Monday, by cursing the fig-tree He indicates the future maledic-

tion of the Jews, and by driving out those who profane the

temple He manifests Himself as the Lord of the temple, for this

reason the priests seek His destruction (11:12-19).

3. Tuesday, when the Apostles are astonished at seeing the fig-tree

withered, He instructs them in regard to faith and prayer

(11:20-26); in the temple He confounds the priests (11:27-33);

by the parable of the unjust husbandman He foretells the future

lot of the Jews, their rejection (12:1-12); He confutes the

Pharisees (12:13-17) and the Sadducees (12:18-27) who were

sent by the priests to tempt Him. The scribes ask regarding

the first and greatest commandment (12:28-34); He cautions

against imitation of the scribes (12:35-40) and proposes the

poor widow as an example (12:41-44).

4. Leaving the temple He foretells its destruction (13:1-2); He

tells His disciples of the persecutions which await them (13:

3-13) and of the destruction of Jerusalem and of the last judg-

ment (13:14-31); He exhorts them to pray and to be vigilant

(13:32-37).



The Gospel according to St. Luke 17

THE THIRD PART (14:1-16:20) treats of the Passion and the
glory of Christ.

I. The Passion is narrated in such a manner as to show clearly

that Christ voluntarily submitted to all the sufferings and His

divinity is manifested in such a manner, even in His death, that the

centurion is forced to acknowledge that He is the Son of God

(14:1-15:41).

II. His honorable burial (15:42-47); various apparitions attest

His resurrection, especially the one in which He commissions His

Apostles to teach the whole world (16:1-18).

III. His glorious ascension; His divinity is further proved by the

signs that followed upon the teaching of the Apostles (16:19-20).

The Gospel according to St. Luke

Introduction (1:1-4) states briefly the occasion and the purpose

of the Gospel according to St. Luke.

THE FIRST PART (1:5-4:13) narrates the happenings which pre-
ceded the public ministry of our Lord. The narrative tends primari-

ly to lead the Gentiles to acknowledge that Jesus Christ is the Son

of God and secondarily to show the Jews that Jesus is the promised

Messias.

I. History of the Infancy (1:5-2:52).

1. Annunciation and birth of St. John the Baptist (1:5-25).

a. Zachary and Elizabeth (1:5-7).

b. Message of the Archangel Gabriel to Zachary (1:8-22).

c. Fulfilment of the promise (1:23-25).

2. The annunciation (1:26-38).

a. The angelic salutation (1:26-28).

b. The burden of the message (1:29-33).

c. Manner in which the message was received (1:34-38).

3. The visitation (1:39-56).

a. Meeting of Mary and Elizabeth (1:39-41).

b. Greeting of Elizabeth (1:42-45).

c. The Magnificat, in four strophes (1:46-56).

1. Mary expresses her feeling of joy and praise (1:46-48).

2. Reasons of this benediction in the unfolding of the divine

perfections (power, holiness, mercy) in the mystery of the

incarnation (1:49-50).

3. The mercy of God towards the poor and the lowly (1:

51-53).

U. Testimony to the divine fidelity (1:54-55).

4. The birth and circumcision of St. John the Baptist (1:57-80).

a. The birth and circumcision (1:57-66)

b. The canticle of Zachary, the Benedictus (1:67-80).

1. The benefits of the Messianic salvation (1:68-75).

a. First strophe, the glory of the Savior (1:68-70)

b. Second strophe, the chief characteristics of the work of

the Messias (1:7 1-75 )

.



18 The Gospel according to St. Luke2.

The precursor and the Messias (1:76-79).

a. First strophe, the role of the precursor (1:76-77).

b. Second strophe, the effects produced by the coming of

the Messias (1:78-79).

c. The Baptist’s youth (1:80).

5. The birth of Jesus (2:1-21).

a. Circumstances leading to the birth (2:1-5); the nativity

(2:6-7).

b. The message of the angels (2:8-14); the visit of the shep-

herds (2:15-20); the circumcision (2:21).

6. The presentation, purification and life at Nazareth (2:22-40).

a. The ceremony of the presentation and purification (2:22-24).

b. Simeon (2:25-35).

c. The prophetess Anne (2:36-38).

d. Life of retirement at Nazareth (2:39-40).

7. Jesus in the temple at the age of twelve (2:41-52).

II. The proximate preparation of Jesus for the public exercise of

His ministry (3:1-4:13).

1. John the Baptist, regarded by many as the Christ, confesses

that he is only His precursor (3:1-20); after His baptism a

voice from heaven declares that Jesus is the beloved Son of God

( 3 : 21
-22 ).

2. The genealogy of Jesus, the second Adam (3:23-38).

3. Jesus, filled with the Holy Spirit, goes to the desert, where He

overcomes the tempter (4:1-13).

THE SECOND PART (4:14-9:50) narrates the ministry of the Lord

in Galilee.

I. Unsuccessful ministry at Nazareth (4:14-30).

1. Jesus goes to Galilee “in the power of the Spirit” (4:14-15).

2. He is rejected by the inhabitants of Nazareth (4:16-30).

II. By His miracles He excites the admiration of the people; His

mercy towards sinners and the rejection of Pharisaical traditions

draw upon Him the haired of the Pharisees (4:31-6:11).

1. In the synagogue of Capharnaum He casts out a demon, who

confesses Him to be “the Holy One of God” (4:31-32); He

cures Peter’s mother-in-law and many infirm and possessed (4:

33-41).

2. He preaches in the synagogues of Galilee (4:42-5:16).

a. The miraculous draught of fishes, the call of Peter and his

companions (4:42-5:11).

b. The cure of the leper becomes the occasion of many miracles

(5:12-16).

3. He proves His divinity before the Pharisees by curing the

paralytic, whose sins He also remits (5:17-26).

4. After the call of Levi (St. Matthew) the Pharisees find occasion

to blame Jesus and His disciples because they did not fast and

because they plucked corn on the sabbath (5:27-6:5).



The Gospel according to St. Luke 19

5. The anger of the Pharisees is still further excited by the healing

of the man with a withered hand (6:6-10)
;

they take counsel

against Jesus (6:11).

III. The beginnings of the new Messianic kingdom (6:12-49).

1. When the chosen people, in the person of the scribes and the

Pharisees, begin to separate from the friends of the Messias,

He lays the first foundation of the Church by the election of

the Apostles (6:12-16).

2. After His prayer in solitude (6:12), Jesus begins to promulgate

the laws of His new kingdom (6:17-49).

a. The beatitudes (6:17-26).

b. The law of Christian charity, love of enemies (6:27-38).

c. Several parables teach the people not to follow the guidance

of the Pharisees (6:39-49).

IV. Jesus manifests His mercy to various classes to show that

none who are properly disposed will be excluded from the new king-

dom (7:1-50).

1. He heals the servant of the Roman centurion (7 :1-10) and raises

to life the son of the widow of Naim (7:11-17).

2. St. John sends his disciples to Jesus to ask if He is the Messias

(7:18-20); our Lord answers by referring to His miracles

(7:21-23). He takes occasion from this mission to praise the

Baptist (7:24-28); the publicans received the baptism of John

(7:29); but the Pharisees are reprimanded for their hard-

heartedness because neither the example of John’s austere life

nor the mercy of Jesus could lead them to penance (7:30-35).

3. In the house of a Pharisee he forgives the sins of Mary Mag-

dalen (7:36-50).

V. While passing through Galilee
,
He prepares the Apostles for

their mission (8:1-9: 6).

1. Companions of Jesus (8:1-3).

2. The parable of the sower teaches the disciples that the seed of

the word of God must fall upon well prepared soil (8:4-18).

3. Jesus teaches His disciples who are His friends (8:19-21).

4. Four miracles confirm the faith of the disciples (8:22-56).

a. Christ stills the storm (8:22-25).

b. Cure of the demoniac in the country of the Gerasens (8:

26-40).

c. Jairus’ daughter and the woman with a hemorrhage (9:41-

56).

5. The powers conferred upon the Apostles for this first mission

(9:1-6).

VI. Returning from this mission
,
the faith of the Apostles is con-

firmed by new miracles
,
Christ prepares them for the announcement

of His Passion (9:7-50).

1. The miracles of Jesus cause Herod to suspect that He is the

Baptist, arisen from the dead (9:7-9).



20 The Gospel according to St. Luke

2. A new miracle induces the Apostles openly to profess the divinity
of Christ (9:10-20).

3. Seeing that the Apostles are prepared, Christ foretells His Pas-

sion and exhorts His Apostles to deny themselves and follow

Him (9:21-27).

4. Christ manifests His glory in the transfiguration (9:28-36),

and His power in casting out the devil whom the Apostles were

unable to expel (9:37-44).

5. He foretells His Passion a second time and exhorts to humility

(9:44-50).

THE THIRD PART (9:51-19:27) narrates our Lord’s last journeys
to Jerusalem and treats principally of doctrine.

I. The journey to the feast of tabernacles
,
Jesus instructs His

disciples in the principles of the more perfect life (9:51-11:54).

1. Refusal on the part of the Samaritans to receive Him, becomes

an occasion to teach the disciples that He is come to save all

men (9:51-56).

2. His followers must be poor in spirit and detached from earthly

ties (9:57-62).

3. He exhorts the seventy disciples, who glory in their success, to

practice humility (10:1-24).

4. The parable of the good Samaritan shows that every man is

our neighbor and worthy of our love, there is no difference be-

tween Jew and Gentile (10:25-37).

5. At Bethania He teaches that only one thing is necessary, the

love of God (10:38-42).

6. He teaches His disciples to pray, the efficacy of prayer (11:1-13).

7. Encounter with the Pharisees in Jerusalem (11:14-54).

a. They attribute His power over devils to Beelzebub (11:14-

26).

b. The happiness of those who keep the word of God (11:27-28).

c. The Pharisees demand a sign, only one sign will be given

(11:29-36).

d. They are rebuked for their Pharisaical practices (11:37-52)
;

they endeavor to catch Him in His speech (11:53-54).

II. The journeys of our Lord from the feast of the purification

to the feast of tabernacles; continued instruction (12:1-13:9).

1. The hypocrisy of the Pharisees must be avoided, they need not

fear to profess faith in Him (12:1-12).

2. He is asked to decide in the case of a disputed inheritance and

contrasts the value of earthly and heavenly goods (12:13-34);

man should be ready at all times to answer to the call of God

(12:35-40). The parable of the faithful servant teaches that

this doctrine applies to all men, not only to the disciples (12:41-

53).

3. To make His meaning clear, Jesus contrasts the unbelieving Jews

with His believing disciples, but the Jews reject salvation (12:

54-59). The necessity of repentance (13:1-5) is inculcated by

the parable of the fig tree (10:6-9).



The Gospel according to St. Luke 21

III. The journey through Perea
,
the errors of the Pharisees and

the call of the Gentiles (13:10-17:10).

1. Healing of the paralytic on the sabbath, accompanying lessons

(13:10-35).

a. The cure, the anger of the Pharisees, they are rebuked for

their lack of charity (13:10-17).

b. A parable teaches that the kingdom of God will fulfil its mis-
sion in spite of the opposition of the Pharisees (13:18-21).

c. Penance alone can procure entrance by the narrow gate, the

Gentiles will occupy the place of the Jews (13:22-30).

d. Woe to Jerusalem (13:31-35).

2. As a guest of one of the Pharisees Christ cures a dropsical man

on the sabbath (14:1-6); a parable inculcates humility and

charity (14:7-14. The parable of the supper, rejection of the

Jews and the call of the Gentiles (14:15-24)
;

the reasons why

the Jews did not accept the invitation, His followers must deny

themselves for the love of God (14:25-33); the Jews are re-

jected like salt that has lost its savor (14:34-35).

3. The Pharisees object when our Lord associates with publicans .

and sinners (15:1-2)
;
He narrates three parables, the lost sheep

(15:3-7), the lost drachma (15:8-10), the prodigal son (15:11-

32) all of which tend to show the call of the Gentiles.

4. The parable of the unjust steward teaches the proper use of the

goods of this world (16:1-13)
;

the Pharisees do not accept this

teaching (16:14-18)
;

the parable of the rich man and Lazarus

teaches them what punishment they may expect (16:19-31).

5. The contempt of the Pharisees scandalizes the disciples, but scan-

dals must come, scandal and all other sins can be forgiven in

case of repentance
;

we must not attribute any good to our-

selves (17:1-10).

IV. The last journey of our Lord, lessons on the more perfect life,

the call of the Gentiles (17:11-19:28).

1. The parable of the ten lepers and the disposition of the Gentiles

(the Samaritan, 17:11-19).

2. The kingdom of God is already come; the disciples are taught

to be prepared for the second coming of the Lord (17:20-37).

3. Continued prayer as a preparation, this is inculcated by the

parable of the unjust judge (18:1-8).

4. Humility another requisite, this is shown by the parable of the

Pharisee and the publican (18:9-14) and by the example of the

child placed in their midst (18:15-17); the great blessing of

voluntary poverty (18:18-30).

5. Jesus foretells His Passion a third time (18:31-34). He points

out thrice the universality of His mission (18:35-19:28).

a. He cures the blind man who believes in Him as the Messias

(18:35-43).

b. Zacheus, the publican is numbered among the sons of Abra-

ham; He is come “to save what was lost” (19:1-10).



22 The Gospel according to St. John

c. The parable of the gold pieces teaches that fidelity also will

obtain for us the desired reward, whether we be Jew or Gen-

tile (19:11-28).

THE FOURTH PART (19:29-24:53) treats of the Passion and the
glorification of Christ.

I. Preparation for the Passion (19:29-22:38).

1. The triumphal entry into Jerusalem; Jesus manifests His mercy

by weeping over the city that will not acknowledge its Messias

(19:29-44)
;
He manifests His authority as Lord of the temple

by driving out those who profane it (19:45-48).

2. The chief priests question His authority; He silences them (20:

1-8)
;

the parable of the vine-dresser and the vineyard illus-

trates the rejection of the Jews and the ancient synagogue

(20:9-18).

3. The chief priests are roused to anger and seek to kill Him;

they endeavor to entrap Him by their questions (20:19-44)
;
He

exhorts the people not to follow the scribes and prefers a poor

widow to them (20:45-21:4).

4. He prophesies the destruction of Jerusalem (21:5-24)
;

the last

judgment, all are exhorted to watch and pray (21:25-36).

5. The people are eager to hear Him (21:37-38); but the chief

priests and the scribes seek His death and enter into an agree-

ment with Judas, the traitor (22:1-6).

6. After the last supper, He exhorts to humility (22:7-30); a

special promise to St. Peter; lest he yield to pride, the threefold

denial is foretold (22:31-38).

II. The Passion of our Savior (22:39-23:56). In the history of the

Passion St. Luke clearly points out the guilt of the entire people
,
the

innocence of Jesus; neither Herod (not mentioned by the other

evangelists) nor Pilate finds any fault in Him. True to his purpose,

St. Luke calls attention to the mercy of our Savior ; He prays for

His persecutors and promises paradise to the repentant thief.

III. The glorification of Christ (24:1-53).

1. The resurrection of Christ is proved by the testimony of the

holy women (24:1-12) and by the apparitions to the two dis-

ciples going to Emmaus, to St. Peter, and to the other Apostles

(24:13-43).

2. The mission of the Apostles, they are sent “to all nations,

beginning at Jerusalem” (24:44-49).

3. The ascension into heaven (24:50-53).

The Gospel according to St. John

Prologue (1:1-18) presents the dogmatic foundation of the whole

Gospel.

1. The Word (1:1-5).

a. The Word as related eternally with God (1:1-2).

b. Relation of the Word to creatures in general, the creation

(1:3).



The Gospel according to St. John 23

c. Relation of the Word to mankind (1:4-5).

2. Temporal mission of the Word (the Incarnation) and its results

(1:6-18).

a. The Word repulsed by unbelief and received by faith (1:6-13).

1 . Testimony of the precursor (1:6-8).

2 . The Word manifests itself to the world (1:9-10).

3 . Rejected by the Jews (1:11-13).

b. The Word made flesh (1:14).

c. Testimony of the precursor (1:15).

d. Abundance of grace through the Word made flesh (1:16-18).

THE FIRST PART (1:19-12:50) records the manifestation of the
divinity of Jesus in His public works and teaching.

I. Jesus is received with faith more or less perfect
,

in Judea
,

Galilee, and Samaria (1:19-4:54).

1. He is received with perfect faith (1:19-2:12).

a. By St. John the Baptist before the messengers of the San-

hedrim (1:19-28) and before his disciples (1:29-34).

b. By His first disciples, some of whom acknowledge Jesus as
the Messias on the testimony of the Baptist (1:35-41)

;
others

are attracted by His omniscience (1:43-51); they are con-

firmed in faith by the first manifestation of His omnipotence

at Cana in Galilee (2:1-12).

2. He is received with a faith less perfect (2:13-3:36).

a. At Jerusalem on the occasion of the FIRST PASCH, He

manifests His divinity by the authority which He exercises in

His Father’s house (2:13-17).

1 . Some ask a sign, which, however, they will not believe

(2:18-22); to others signs are given, though they have

not asked for them, but “Jesus did not trust Himself to

them,” on account of their imperfect faith (2:23-25).

2 . Nicodemus believes, although his faith is weak; Christ

teaches him the necessity of spiritual regeneration and in-

culcates the necessity of belief in His divinity (3:1-21).

b. In Judea many believe, but faith in the divinity of Christ is

not perfect; even the disciples of the Baptist require further

testimony from their master to be convinced of the divinity of

Christ and the necessity of faith in Him (3:22-36).

3. He is received with perfect faith (4:1-54).

a. In Samaria, where, on His way to Galilee, Jesus manifests

His omniscience (4:1-4).

1 . The Samaritan woman believes in Him, He reveals to her

that He is the Messias (4:5-26).

2 . The abundance of the harvest which the disciples will reap

after the rejection of the Jews (4:27-38).

3 . Many Samaritans believe and acknowledge Jesus as

“Savior of the world” (4:39-42).

b. In Galilee He is received with perfect faith by those who had

seen His wonders at Jerusalem (4:43-45), and by the ruler

of Capharnaum (4:46-54).



24 The Gospel according to St. John

II. The divinity of Christ is assailed and rejected by the Pharisees

(5:1-11:56).

1. At the SECOND PASCH the infidelity of the Jews at Jerusalem,
which had asserted itself at the first pasch, openly breaks forth

(5:1-47).

a. Jesus is accused of breaking the sabbath, when He cures the

man who had been sick thirty-eight years (5:1-16)
;
He vin-

dicates Himself and announces His divine Sonship; the Jews

seek to kill Him (5:17-18).

b. Jesus proves His divinity by various arguments (5:19-39).

1. His own testimony (5:19-30), which the Jews might be

excused for rejecting were it alone and unsupported

(5:31).

2. The testimony of the Baptist (5:32-35).

3. The testimony of His miracles (5:36).

]+. The testimony of His Father which is contained in the

Scriptures ( 5 : 37-39 )

.

c. Jesus upbraids the incredulity of the Jews and points out its

cause (5:40-47).

2. At the time of the THIRD PASCH infidelity manifests itself
even among the Galilean disciples of Jesus (6:1-72).

a. Jesus manifests His divinity by two miracles, the multiplica-

tion of the loaves (6:1-15) and by walking upon the water

(6:16-21).

b. Promise of the Holy Eucharist, the occasion for the mani-

festation of the infidelity of some disciples (6:22-60).

1. Introduction to the discourse on the Holy Eucharist

(6:22-25).

2 . Jesus promises a heavenly bread (6:22-33).

3. Jesus, the true bread of life (6:34-47).

U. The eucharistic bread (6:48-60).

c. The effects of this doctrine (6:61-72).

1. Many of the disciples ‘‘walk no more with Him” (6:61-67).

2. St. Peter’s profession of faith in the divinity of Christ

(6:68-70).

3. One of the twelve is wanting in the proper disposition

(6:71-72).

3. At the feast of tabernacles during the same year the infidelity

of the Jews develops into open hostility (7:1-10:21).

a. Notwithstanding the enmity of the Jews, Jesus goes to Jeru-

salem for this feast; He does this secretly in order not to

provoke the hatred of the Jews (7:1-13).

b. During the festal period Jesus goes to the temple where He

asserts His divinity and exposes the injustice of the accusa-

tion brought against him for having healed a sick man on the

sabbath (7:14-24). When the Pharisees hear that some doubt

whether to believe or not, they send their ministers to appre-

hend Jesus, who leaves the temple (7:25-36).

c. On the last day of the feast Jesus proclaims Himself the foun-

tain of life (7 : 37-39)
;
the multitude still hesitates (7 : 40-43) ;



The Gospel according to St. John 25

the ministers of the Pharisees dare not apprehend Him

(7:44-49); He is defended by Nicodemus (7:50-53).

d. On the day following the feast, after confuting the accusers

of the adulterous woman (8:1-11), He proclaims Himself the

light of the world and proves the truth of His testimony

(8:12-20). In the dispute that follows, Jesus foretells His

death and that His enemies will die in their sins (8:21-32)
;

they appeal in vain to their Abrahamitic descent (8:33-47)

;

when Jesus defends Himself against the accusation of having

a devil, they cast stones at Him, whereupon Jesus withdraws

from the temple (8:48-59).

e. On the following day, a sabbath, a new miracle again arouses

the Pharisees, causing them to manifest their obstinacy anew

(9:1-41)
;
Jesus applies to them the parable of the sheepfold

(10:1-10); He proclaims Himself the good shepherd, who

will receive the Gentiles into His sheepfold (10:11-21).

4. At the feast of the purification, two months later, Jesus asserts

His equality with the Father (10:22-30); when the Pharisees

attack Him, He withdraws to Perea, where many believe in

Him (10:31-42).

5. At Bethania Jesus wished to confirm the faith of His disciples

by a great miracle (11:1-15), to reveal Himself as “the resur-

rection and the life” (11:16-27), and to manifest the glory of

God (11:28-40). As a proof of His divinity He raises Lazarus

to life and many believe in Him (11:41-45)
;

the Pharisees give

orders to apprehend Jesus, Caiphas’ prophecy (11:46-56).

III. The heavenly Father wishes to manifest the glory of Christ

before the plans of the Pharisees are carried out. Jesus' triumph

prefigures the triumph of His resurrection (12:1-50).

1. Six days before the FOURTH PASCH Jesus is anointed by
Mary Magdalen at Bethania, the traitor’s objection (12:1-8);

many Jews believe in Him (12:9-11).

2. The triumphal entry into Jerusalem; Jesus’ enemies confess

that the whole world follows Him (12:12-19).

3. Some of the Gentiles wish to see Jesus (12:20-22)
;

this is inter-

preted by Jesus as the beginning of His glorification (12:23-36).

Conclusion (12:37-50).

1. The evangelist notes that notwithstanding all the miracles of

Christ, many did not believe in Him, or did not dare to make

a public profession of their faith (12:37-43).

2. Christ demands a living faith, manifesting itself in works

(12:44-50).

THE SECOND PART (13:1-21:23) contains a manifestation of the
divinity of Christ in His Passion, death, and resurrection.

I. This manifestation is received with faith by the disciples at the

last supper (13:1-17:26).

1. As an introduction the evangelist narrates how Christ by wash-

ing the feet of His disciples prepares them for the institution of

the Blessed Eucharist by commending humility (13:1-17). After



26 The Gospel according to St. John

the departure of the traitor (13:18-30), He exhorts the disciples
to mutual charity (13:31-35), and foretells the denial of St.

Peter, when he interrupts the exhortation (13:36-38).

2. After this interruption Jesus first consoles His disciples

(14:1-31).

a. He promises to prepare a place for them and to come to take
them to Himself (14:1-4).

b. He confirms their faith in His consubstantiality with the Fa-
ther, which He had manifested by His work (14:5-14).

c. He promises to send the Paraclete and tells them that He
and the Father will abide with them and with all who observe

the commandments (14:15-26).

d. He leaves them true peace, so that they will rather rejoice

over His departure than give way to sadness (14:27-31).

3. Then Jesus again exhorts the disciples (15:1-16:4).

a. They must be intimately united with Him, the true vine, that

they may bear abundant fruit (15:1-11).

b. They must love one another, imitating His example (5:12-17).

c. They must not fear the enmity of the world
;

notwithstanding

His works, manifesting His divinity, the world has hated him

(15:18-27)
;

the persecutions that will be raised against them

are predicted (16:1-5).

4. Final words of consolation (16:6-33).

a. His departure is necessary in order to send the Paraclete

“to convince the world” (16:6-11) and, by teaching the dis-

ciples, to glorify Him (16:12-16), and to intercede with the

Father for His disciples (16:16-24).

b. He ends His discourse by explaining His procession from the

Father (16:25-28); the disciples rejoice and profess their

belief (16:29-33).

5. The solemn prayer of Christ, as man, to His heavenly Father

(17:1-26).

a. He asks to be glorified with that glory which He, as God, had

before the world was (17 :l-5).

b. He prays that His disciples may persevere (17:6-19).

c. He prays for perfect union among them, that they may be one

with Him and with the Father (17:20-26).

II. Manifestation of the divinity of Christ in His Passion and death

,

as assailed by His enemies (18:1-19:37).

1. In the history of the Passion the divinity of Christ is continually

emphasized: in, the garden (18:1-12);

2. Before the high priest (18:13-27)

;

3. Before Pilate (18:28-19:16);

4. In His death (19:17-30).

5. After His death (19:31-37).

III. Manifestation of the divinity of Christ in His triumph over His

adversaries (19 : 38-21 : 23)

.

1. Joseph of Arimathea and Nicodemus openly profess their faith

in Him by asking for His body and giving it an honorable

burial (19:38-42).



The Acts of the Apostles 27

2. After His resurrection He appears to Mary Magdalen, the Apos-

tles, and Thomas; all believe “that Jesus is the Christ, the Son

of God” (20:1-31).

3. He appears to His disciples at the sea of Galilee and confers

the primacy upon Peter (21:1-23).

Epilogue (21:24-25), the testimony of the evangelist regarding

the truth of the narrative.

The Acts of the Apostles

THE FIRST PART (1:1-9:43). The origin of the Church and its
propagation among the Jews.

I. Foundation of the universal Church and its beginnings among

the Jews (1:1-2:47).

1. Preparation for the foundation of the Church (1:1-26).

a. Introduction (1:1-3).

b. Before His Ascension Christ promises to send the Paraclete

and foretells the universal character of the Church (1:4-11).

c. After the Ascension the Apostles spend the time in prayer

and choose Matthias as successor to Judas (1:12-26).

2. Foundation of the universal Church (2:1-36).

a. The Holy Spirit descends and, by the gift of tongues which He

confers, indicates that the distinction between Jew and Gen-

tile is abolished (2:1-11).

b. Peter explains this gift to the stupefied Jews and promises

salvation to all who believe in Christ risen (2:12-36).

3. Beginning of the Church among the Jews (2:37-47).

a. In answer to their questions Peter tells the Jews to do pen-

ance and to be baptized, three thousand are baptized in one

day (2:37-41).

b. Flourishing condition of the Church (2:42-47).

II. Propagation and confirmation of the Church among the Jews

of Jerusalem (3:1-7:59).

1. Rapid growth of the Church in Jerusalem (3:1-4:31).

a. Peter and John arouse admiration by healing the blind man

(3:1-11).

b. Peter again preaches, exhorting to repentance (3:12-26);

he converts five thousand (4:1-4).

c. Peter and John, though cast into prison, profess their faith

before the Sanhqdrin (4:5-14).

d. They refuse obedience to the prohibition to preach, are freed

and comforted by divine manifestation (4:15-31).

2. The first danger which threatens the internal peace and con-

cord of the Church is averted by a miracle (4:32-5:16).

a. Peace and concord of the Church, all things in common

(4:32-37).

b. Ananias and Saphira are punished for their crime (5:1-11).



28 The Acts of the Apostles

3. Continued growth of the Church arouses new persecution (5:12-

42).

a. New converts are made by the numerous miracles of the
Apostles (5:12-16).

b. The enraged Sanhedrin casts all the Apostles into prison,

they are freed by an angel and again teach in the temple

(5:17-25).

c. Again arrested they are scourged, notwithstanding the defense

of Gamaliel (5:26-40).

d. Rejoicing they leave the council (5:41-42).

4. Election and ordination of the seven deacons, renewed persecu-

tion (6:1-7:60).

a. Murmuring of the neophytes occasions the election of assist-

ants (6:1-7).

b. The miracles of Stephen and his zeal in disputing with the

infidel Greeks lead to his arrest and false accusation

(6:8-15).

c. Stephen’s speech before the Sanhedrin, accusing the Jews of

obstinacy (7:1-53).

d. He is stoned by the Jews, Saul consenting to his death

(7:54-60).

III. The propagation of the Church among the Jews throughout

Palestine and Syria (8:1-9:43).
j

1. The first fruit of the persecution following Stephen’s martyr-

dom is the propagation of the Church outside of Jerusalem

(8:1-40).

a. On account of the persecution the faithful are dispersed and

carry the Gospel to other cities of Judea and Samaria (8:1-4).

b. Philip converts the Samaritans and Simon, the magician

(8:5-13).

c. Peter and John confirm the neophytes, Simon is rebuked

(8:14-24).

d. Philip converts the eunuch of the Ethiopian queen on the way

to Gaza and preaches in the maritime cities (8:25-40).

2. The second fruit of the persecution is the conversion of Saul

(9:1-30).

a. Saul persecutes the Christians, is miraculously converted and

preaches “for some days” at Damascus (9:1-21).

b. Returning to Damascus from Arabia he confounds the Jews

“many days” (9:22-23).

c. He is forced to flee to Jerusalem where the faithful hear him

and he is led to the Apostles by Barnabas (9:24-27).

d. On account of the animosity of the Greeks he is sent to Cae-

sarea and Tarsus (9:28-30).

3. Peter’s first apostolic visitation of the church (9:31-43).

a. Upon the return of peace, Peter visits the churches of Judea,

Galilee, and Samaria (9:31-32).

b. At Lydda he cures a paralytic, in Joppe he raises the Virgin

Dorcas to life (9:33-43).



The Acts of the Apostles 29

SECOND PART (10:1-21:16). The Church, founded among the
Gentiles by the first Apostles, is propagated by Paul.

I. The origin of the Church among the Gentiles and their charity

for the Jewish converts (10:1-12:25).

1. Cornelius the centurion, Peter’s first Gentile convert (10:1-

11:18).

a. Peter’s vision, the baptism of Cornelius and his family (10:

1-48).

b. Approbation of the Apostles, when they knew that “to the

Gentiles was given repentance unto life” (11:1-18).

2. The first Gentile Church is founded at Antioch with the appro-

bation of the Apostles (11:19-26).

a. Greek converts preach at Antioch and convert many (11:
19-21).

b. The Apostles give their approbation by sending Barnabas,

who calls Saul to assist him, numerous converts are made,

they are called Christians (11:22-26).

3. The charity of the Gentile Church (11:27-12:25).

a. Agabus’ prophecy of the famine, Barnabas and Saul sent to

Jerusalem with alms (11:27-30).

b. Persecution under Herod Agrippa I, James the Greater put

to death, Peter is imprisoned, but liberated by an angel

(12:1-17).

c. The ignominious death of Agrippa (12:18-23).

d. Barnabas and Paul with John Mark return to Antioch (12:

24-25).

II. Propagation of the Gospel among the Gentiles of Cyprus and

southern Asia Minor. Settlement of the dispute concerning the

observance of the Law (13:1-15:25).

1. Paul’s first Apostolic journey (13:1-14:27).

a. Paul in Cyprus (13:1-12).

b. At Antioch in Pisidia (13:13-15); Paul’s discourse (13:

16-41); the results (13:42-52).

c. Protracted stay and successful labors in Iconium (14:1-6).

d. The miracle in Lystra and its results (14:7-19); return to

Antioch in Syria (14:20-27).

2. Dissension concerning the binding force of the Law on Gentile

converts, the Apostolic Council (15:1-35).

a. Dissension at Antioch occasioned by the Judaizers (15:1-5).

b. The Apostolic Council (15:6-35).

1. Peter’s decision (15:6-12).

2. The advice of James, the Bishop of Jerusalem (15:13-21).

3. The decision in the form of a letter and its promulgation

(15:22-35).

III. Propagation of the Gospel among the Gentiles of Macedonia,

Achaia, and the provinces of Asia (15:36-21:16).

1. The second apostolic journey (15:36-18:22).

a. Paul and Timothy visit the churches founded during the first

apostolic journey (15:36-16:5).



30 The Acts of the Apostles

b. Travel through Asia Minor to Macedonia, at Philippi, con-

version of Lydia, cure of the possessed girl, imprisonment and

liberation (16:6-40).

c. Preaching in Thessalonica and Berea (17:1-15).

d. The sojourn and discourse in Athens (17:16-34).

e. Fruitful labors in Corinth (18:1-11); before Gallio (18:12-

17); return to Antioch (18:18-22).

2.

The third apostolic journey (18:23-21:16).

a. The labors of Appolos in Ephesus (18:23-28).

b. Paul in Ephesus (19:1-40).

1. Baptism in the name of Jesus (19:1-7).

2. Paul’s teaching in Ephesus and vicinity for two years

(19:8-22).

3. The riot occasioned by Demetrius, the silversmith (19:

23-40).

c. In Macedonia and Greece, return to Troas (20:1-12).

d. At Miletus Paul instructs the presbyters of the church of

Ephesus (20:13-38); he continues his journey to Jerusalem

(21:1-16).

THE THIRD PART (21:17-28:31) narrates the captivity of Paul and
his appeal to Rome, where he bears witness to Christ.

I. Paul's captivity in Jerusalem (21:17-23:35).

1. Meeting with James and the presbyters in Jerusalem (21:17-26)
;

his arrest (21:27-40).

2. Paul’s discourse to the people (22:1-21) and its results (22:22-

29).

3. Paul before the Sanhedrin (23:1-11); the conspiracy of the

Jews (28:12-21); Paul is sent to Caesarea (23:22-35).

II. Paul's captivity in Caesarea (24:1-26:32).

1. Accusation against Paul by the high priest and elders from

Jerusalem (24:1-9).

2. Paul’s defense, he is retained as a prisoner (24:10-27). >

3. Paul before Festus, his appeal to Caesar (25:1-12).

4. Agrippa arrives in Caesarea (25:13-22); Paul is summoned

by Festus (25:23-27).

5. Paul’s discourse before Agrippa (26:1-23); the result (26:24-

32)..

III. Paul's journey to Rome, his imprisonment there (27:1-28:31).

1. From Caesarea to Crete, Paul’s admonition (27:1-13).

2. Storm and shipwreck (27:14-44).

3. Sojourn of three months in Malta, miracles (28:1-10).

4. From Malta to Rome (28:11-15); honorable imprisonment

(28:16).

5. Two year’s captivity, during which Paul was “preaching the

kingdom of God and teaching about the Lord Jesus Christ”

(28:17-31).



The Epistle to the Romans

Introduction (1:1-15).

1. Inscription (1:1-7).

a. St. Paul’s apostolic office (1:1).

b. Dignity of his apostolic office (1:2-4).

c. Its extension to all nations (1:5-6). •

d. Greetings (1:7).

2. Thanksgiving (1:8).

3. Captatio benevolentiae (1:9-15).

DOGMATIC PART (1:16-11:36). The grace of justification is offered
to all believers and to them alone. Theme of the dogmatic part, i.e.,

Justification through faith (1:16-17).

I. First Section (1:18-4:25). The necessity of justification through

faith.

1. Negative Argument: Without faith in Jesus Christ there can

be no justification (1:18-3:20).

a. On account of their idolatry and sins the Gentiles are subject

to divine wrath (1:18-32).

1. The Gentiles by their sins, “hold back the truth of God,”

have lapsed into idolatry (1:18-23).

a. The status of the Gentiles who reject the Gospel (1:18).

b. No one can be inculpably ignorant of God’s manifesta-

tion of Himself in creation (1:19-20).

c . The blind folly of the Gentiles has led them into idolatry

(1:21-23).

2. On account of idolatry God has permitted the Gentiles to

fall into most heinous crimes (1:24-32).

a. Punishment for idolatry (1:24-27).

(1) They degraded their own bodies by impurities

(1:24-25).

(2) They sinned against nature (1:26-27).

b. Punishment for refusing due worship to God (1:28-32).

(1) They disregarded the dictates of conscience (1:28).

(2) They fell into all manner of sin (1:29-31).

(3) Punishment (1:32).

b. On account of their sins the Jews likewise are subject to

divine wrath (2 : 1-3 : 8 )

.

1. Before a just God the Jews are more guilty than the

Gentiles (2:1-24).

a. By a just judge all will be judged according to their

works (2:1-8).

(1) A judge and the accused guilty of the same crime
(2:1-2).

(2) No one can escape divine punishment (2:3-4).

(3) Judgment according to merit or demerit (2:5-8).

b. Jews as well as Gentiles will be judged without respect

of person (2:9-16).

(1) Both will be judged according to their works

(2:9-11).

31



32 The Epistle to the Romans

(2) Both have a Law by which they will be judged
(2:12-13).

(3) The Gentiles have a Law written in their hearts
(2:14-16).

c. Tfle Jews are more culpable, because by their sins they

expose their divine Law to the contempt of the Gentiles
(2:17-24).

(1) Privileges of the Jews in possessing a Law (2:17-

18).

(2) Prerogatives on which they prided themselves

—

irony (2:19-20).

(3) Disagreement between their doctrine and their

lives (2:21-22).

(4) Their greater guilt for bringing the name of God

into contempt (2:23-24).

2.

The prerogatives of the Jews are no safeguard against

divine wrath (2:25-3:8).

a. Circumcision without observance of the Law is of no

avail (2:25-29).

(1) Circumcision alone is of no avail (2:25).

(2) Observance of the Law in the uncircumcised is re-

puted as circumcision (2:26-27).

(3) God requires circumcision of the heart (2:28-29).

b. Without making void His promises God’s anger is in-

curred by the unfaithfulness of the Jews (3:1-8).

(1) The Jews’ greatest glory—they received the prom-
ises (3:1-2).

(2) God is faithful to His promises (3:3-4).

(3) Notwithstanding this fidelity He will punish the

Jews (3:5-7).

(4) Rejection of a calumnious accusation (3:8).

c. The Scriptures prove that both Jews and Gentiles are en-

slaved by sin (3:9-20).

1. Jews and Gentiles are slaves of sin (3:9).

2. Scriptural proof (3:10-18).

a. The Psalmist asserts the sinfulness of all men (3:10-12).

b. All are given to sins of the tongue (3:13-14).

c. Sins of deed (3:15-17).

d. Source of this universal corruption (3:18).

3. This holds especially for the Jews, for whom the Scriptures
were primarily written (3:19-20).

2. Positive Argument: Salvation is obtained through faith in

Christ and the Gospel (3:21-4:25).

a. Justification is a gratuitous gift bestowed on all who believe

in Christ (3:21-30).

1. All without distinction may attain to justification by faith

(3:21-22).

2. All need justification which is gratuitously given (3:23-24).

3. This grace is purchased by the passion of Christ (3:25-26).

4. The vain boast of the Jews (3:27-28).



The Epistle to the Romans 33

5. God justifies the Gentiles as well as the Jews through faith

(3:29-30).

b. In the O. T. justification was conferred on all without distinc-

tion (3:31-4:25). A development of the assertion in 3:21.

1. Gratuitous justification is proved from the example of

Abraham and from the testimony of David (3:31-4:8).

. An objection stated (3:31).

. Abraham was not justified by the works of the Law but

by faith (4:1-3)

.

c. The works of the Law confer nothing towards justifica-

tion (4:4-5).

d. Proof from the Psalmist (4:6-8).

2. Abraham’s justification before circumcision proves the uni-

versality of justification through faith (4:9-16).

a. Abraham was justified before circumcision, he is the

father of all who believe (4:9-12).

b. The promises were not bound up with the Law which

has been abolished (4:13-15).

c. The promises were bound up with the faith of Abraham,

hence they redound to the benefit of all believers (4:16).

3. Quality of the faith which was reputed to Abraham unto

justice (4:17-25).

a. His faith was unwavering notwithstanding the persua-

sion of human reason (4:17-22).

b. Sacred Scripture records this for our benefit that we,

imitating his faith, may be justified (4:23-25).

II. Second Section (5:1-8:39). The excellence of justification

through faith is shown by the effects or fruits it produces.

1.

The first fruit is peace with God and hope of future glory

(5:1-21).

a. Peace with God and hope of future glory (5:1-11).

1. The justified man enjoys a state of peace (5:1-2).
2. Present tribulations are borne in the hope of future reward

(5:3-5).

3. The hope of the justified is secure, because of the great love

of Christ for the unjustified, manifested by His vicarious

death (5:6-8).

U. This hope permits us even now to glory in God (5:9-11).

b. In explanation of the vicarious death of Christ, St. Paul com-

pares the sanctification merited by Christ with the condemna-

tion brought to .all by Adam (5:12-21).

1. The sin of one man affects all his posterity (5:12-14).

2. Grace is more abundant and reparatory in its consequences

than sin has been destructive (5:15-17).

3. The comparison is brought out in clearer terms (5:18-19).

4. The Law, instead of destroying or lessening the reign of sin

in the world, increased it that grace may the more abound

(5:20-21).



34 The Epistle to the Romans

2. The second fruit is liberation from sin (6:1-23).

a. The justified, reborn in Christ through baptism, are dead to

sin (6:1-14).

1. Those dead to sin may not remain in sin (6:1-2).

2. This is proved by the rite of Baptism: Baptism is a

type of our death to sin and the egress from the water is a

type of our spiritual resurrection with Christ, both of

which were effected, as well as signified, by the sacrament

of Baptism (6:3-5).

3. The justified, dead with Christ and risen again with Him,

must live unto God (6:6-10).

4. Exhortation not to return to the servitude of sin (6:11-14).

b. The justified, dead to sin, can and ought to persevere under

the dominion of grace (6:15-23).

1. Liberation from the Law is not a license to sin (6:15).
2. Liberation from the servitude of sin places the justified

under the servitude of justice (6:16-19).

3. Two reasons, equity and necessity, for fidelity in this

service (6:20-23).

3. The third fruit is liberation from the servitude of the law

(7:1-25).

a. By their mystical death the justified ^are freed from the

dominion of the Law (7:1-6).
1. Man is subject to a law as long as he lives, e.g., the bond

of matrimony (7:1-3).

2. The Christians are dead to the Law and live with Christ

(7:4).

3. Their service must correspond to their new life (7:5-6).

b. Explanation of the relation of the Law to sin (7 : 7-25)

.

1. Not the Law, which is holy, but sin, occasioned by the Law,

wrought death (7 : 7-13)

.

a. The Law gives a knowledge of sin, and this was made

an occasion of further transgressions owing to our cor-

rupt nature and concupiscence (7:7-8).

b. To illustrate the manner in which the Law contributed

to the increase of sin, St. Paul represents in his own

person the different states of the Jewish people before

and after the Law (7:9), and shows how the knowledge

imparted by the Law aroused the hitherto comparatively

dormant evil of concupiscence, but did not give man the

power necessary to resist (7:10-11).

c. Answer to the question in 7:7, viz., the Law is holy

(7:12).

d. Reason why the Law was given (7:13).

2. Impotency of the Law in the combat between the flesh and

spirit (7:14-25).

a. Though the law was holy, man was carnal and the slave

of sin (7 :14)

.

b. While man recognized the justice and sanctity of the

Law, he was nevertheless unequal to the struggle which



The Epistle to the Romans 35

ensued between the flesh and reason, and was lead into

sin and succumbed to defeat and death (7:15-23).

c. He is liberated from the servitude of sin by the merits of

Christ (7:24-25).

4. The fourth fruit is the happiness of man, reborn in Christ

(8:1-30).

a. Those who are justified by the Holy Spirit can fulfill the Law

and they receive true life (8:1-11).

1. The justified have nothing deserving of damnation, they

are delivered from sin and death (8:1-2).

2. St. Paul proves from the manner and purpose of the In-

carnation that the justified can fulfill the Law (8:3-4).

3. Opposition between flesh and spirit, indicated in 8:4, in-

duced St. Paul to show the contrast between the two (8:

5-8).

4. Being in Christ, the justified possess His spirit, and so are

enabled to live a spiritual life now and to look forward to

the glorious life of the resurrection (8:9-11).

b. On account of their adoption the justified have a right to

future glory (8:12-17).

1. A corollary based on the preceeding: live according to the
spirit (8:12-13).

2. Dignity of the adoptive children of God (8:14-16).

3. As adoptive children the justified have a right to a divine

inheritance (8:17).

c. The certainty of the future glory of the children of God

(8:18-30).

1. Present suffering bears no comparison to the future glory

(8:18).

2. The certainty of future glory proved by four arguments

(8:19-30).

a. All irrational creatures desire liberation from the servi-

tude of corruption (8:19-22).

b. The desire of the faithful, a hope which can not be

frustrated (8:23-25).

c. The desire of the Holy Spirit dwelling in us (8:26-27).

d. The provident designs of God Himself (8:28-30).

5. Conclusion to this section: God’s love for us (8:31-39).

a. God’s love should expel all fear of difficulties (8:31-32).

b. Absurdity of the Christians feeling or thinking that anyone

can be against them (8:33-34).

c. Nothing can separate the Christian from the love of Christ

(8:35-37).

d. St. Paul’s persuasion that nothing can separate us from the

love of God for us in Christ (8:38-39).

III. Third Section (9:1-11:36). The relation of the Gospel to the

promises made to Israel. Answer to objections.

St. Paul, teaching the universality of salvation by faith, can not

pass over in silence the error of the Jews, who contend that they

alone, or at least in the first place, have a right to the Messianic



36 The Epistle to the Romans

kingdom and the privileges connected with the Messianic law. This

error gives rise to three objections, which the Apostles refutes.

1. Carnal descent from Abraham does not establish a right to the

Messianic promises, hence, though many of the Jews are now

excluded from the Messianic kingdom, God can not be accused

of being unfaithful to His promises (9:1-29).

a. Introduction: The Apostle's profound sorrow over the present

infidelity of his people (9:1-5).

1. The veracity of the Apostle (9:1).

2. His sorrow on account of the infidelity of the Jews (9:2).

3. His ardent desire for their salvation (9:3).

Jf. The principal prerogative of the Jews (9:4-5).

b. Carnal descent alone does not establish a right to the prom-

ises, even in the 0. T. election depended on the free choice of

God (9:6-13).

1. Theme: The promises are not void, because many Jews

do not participate in them (9:6).

2. History proves that election depended on the gratuitous

choice of God (9:7-13).

a. Only one of the sons of Abraham was a child of promise

(9:7-9).

b. Only one of the twin sons of Isaac and Rebecca received

the promises (9:10-13).

c. God is not unjust in his gratuitous choice, preferring one to

another (9:14-24).

1. A new phase of the objection (9:14).
2. Scripture proves that God gives His favors (9:15-16) or

denies His grace (9:17-18) as He pleases.

3. An example to prove that there is no injustice in this pro-
cedure (9:19-24).

d. In the call of the Gentiles and the rejection of the Jews God

acted in accordance with prophecy (9:25-29).

1. Osee foretold that the Gentiles also were called (9:25-26).

2. Isaias foretold that most of the Jews would be rejected

(9:27-29). This reference to the remnant serves as a

transition to the second objection.

2. St. Paul explains that the majority of the Jews, through their

own fault, do not share in the promises, whereas many Gentiles

attain to justification (9:30-10:21).

a. The culpability of the Jews is in failing to believe in the

Messias (9:30-33).

1. The Gentiles were justified by faith (9:30).

2. The Jews, trusting in the works of the Law, were rejected

(9:31-33).

b. On account of their ignorance the Jews have erred from true

justice (10:1-13).

1. Captatio benevolentiae (10:1-2).

2. The Law, our pedagogue unto Christ, was abrogated in

favor of justice by faith (10:3-4).



The Epistle to the Romans 37

3. Contrast between the justice of the Law and the justice

of faith (10:5-13).

a. The contrast (10:5-10).

b. Justice by faith is conferred without distinction (10:11-

13).

c. The ignorance of the unbelieving Jews is culpable (10:14-21).

1. Preaching of the Gospel is necessary for salvific faith

(10:14-15).

2. Preaching does not force, but postulates a free obedience

(10:16-17).

3. The Gospel has been preached intelligibly even to the Gen-

tiles, hence no excuse for the culpable ignorance of the

Jews (10:18-20).

A. Contumacy of the Jews, the only cause of their rejection

of true justice (10:21).

3. The designs of God in excluding Israel from the promises (11:

1-36).

a. The exclusion does not extend to all the Israelites (11:1-10).

1. The proposition in the form of a question (11:1a).

2. Negative answer, proved from the example of St. Paul and

other Israelites (11: lb-4).

3. Grace, not works, leads to election (11:5-6).

If. Hence there is only a partial election (11:7), the majority

contumaciously follow their perverse will, as had been fore-

told (11:8-10).

b. Purpose of God in the present rejection of the Israelites (11:

11-24).

1 . The rejection of the Jews redounds to the benefit of the

Gentiles, the zeal of the latter will eventually provoke the

former to emulation (11:11-12).

2. By preaching to the Gentiles St. Paul hopes to effect the

salvation of the Jews (11:13-16).

3. Admonition to the Gentiles against vain boasting and de-

spising the rejected Jews (11:17-18).

If. The spirit in which the Gentiles must guard against their

own rejection (11:19-21).

5. To inculcate this spirit St. Paul calls the attention of the

Gentiles to God’s action towards Jews and Gentiles re-

spectively (11 : 22-24)

.

c. The conversion of the Gentiles will be followed by the con-

version of the Jews (11:25-32).

1. The salvation* of all Israel is closely connected with the con-

version of the Gentiles, according to prophecy (11:25-27).

2. According to the divine plan Israel and the Gentiles should

mutually help each other (11:28-29).

3. Both, in the end, will be objects of divine mercy (11:30-32).

d. Conclusion: Wonderful praises of the riches of divine wisdom

(11:33-36).



38 The Epistle to the Romans

PARENETIC PART (12:1-15:13). Various precepts and admonitions.
I. General admonitions, intended for all (12:1-13:14).

1. Religious duties (12:1-8).

a. The Christian should consecrate himself to the service of

God (12:1-2).

b. General admonition is followed by particular precepts (12:

3-8).

1. To the pride of the world Christians should oppose modesty

and humility (12:3).

2. As the members of the body, so the Christians should aspire

to unity (12:4-5).

3. Various gifts should be used according to God’s designs

(
12 : 6-8 ).

2. Practice of mutual charity in private life (12:9-21);

a. Charity among Christians (12:9-16). .
. §

b. Charity towards all men, especially towards enemies (12:

17-21). I'

3. Obedience due to civil authority (13:1-7).

a. Basic reason for this obedience (13:1-2).

b. Purpose of civil authority (13:3-4).

c. Necessity of obedience (13:5-6).

d. Necessary conclusion (13:7).

4. The necessity of charity, which is the fulfillment of the Law

(13:8-14).

a. All the precepts of the decalogue are summed up in charity

(13:8-10).

b. The approach of the day of the Lord urges to the exercise of

charity (13:ll-12a).

c. Exhortation to a life in conformity with Christ’s teaching

(13:12b-14).

II. Conduct of Christians towards the weak in faith (14:1-15:13).

1. All are urged to abstain from judging one another (14:l-13a).

a. General principle (14:1).

b. Illustration of this principle by an example of two extreme

parties (14:2-5).

c. Mutual tolerance, for both act after their respective manner

to please God (14:6).

d. All Christians ought to live and die for Christ who died for

all (14:7-9).

e. God alone, to whose tribunal all will be summoned, is to judge

all (14:10-12).

f. Conclusion: avoid judging others (14:13a).

2. The strong should beware of scandalizing the weak (14:13b-23).

a. A point for self-judgment (14:13b).
b. St. Paul agrees with those who are strong in faith (14:14).

c. Charity may demand a restriction of liberty (14:15-16).
d. There is a higher good than the use of our liberty (14:17-19).

e. The high character of the weak Christian, who is imperiled by

the conduct of another (14:20),



The First Epistle to the Corinthians 39

f. Necessity of abstaining from indifferent things to avoid scan-

dal (14:21).

g. The strong may follow their own conscience, where there is

no danger of scandalizing the weak (14:22-23).

3. In imitation of Christ, who submitted to the infirmities of all,

the strong should charitably bear with the weak (15:1-13).

a. The strong should seek the spiritual good of the weak (15:

1-2 ).

b. Exhortation to imitate Christ (15:3-4).

c. An appeal for unity in faith and charity (15:5-7).

d. Both Jews and Gentiles should form one people for the glory

of God (15:8-12).

e. The Apostle desires for all that joy and peace which is from

God, based on hope (15:13).

Conclusion (15:14-16:27).

1. St. Paul tells of his relations with the Church at Rome (15:

14-23).

a. Reasons for having written at such length and so openly

(15:14-21).

1. Captatio benevolentiae (15:14-15).

2. The nature and purpose of the Apostle’s commission

(15:16-17).

3. The fruits of his apostolate (15:18-19).

4. The principle which determined the choice of the regions

in which he preached (15:20-21).

b. Reason for his proposed visit to Rome (15:22-23).

1. He takes occasion from his journey to Spain to visit

Rome (15:22-24).

2. Previous duty (15 :25-29).

3. His fears, he asks for the prayers of the Christians in

Rome (15:30-32).

4. Apostolic blessing (15:33).

2. Commendation of Phoebe and greetings to many friends at
Rome (16:l-16a).

3. Greetings of others to the Christians in Rome (16:16b-24).
a. General salutation (16:16b).

b. Warning against disturbers of peace and unity (16:17-20).

c. Greetings from St. Paul’s companions (16:21-24).

4. Final and solemn doxology (16:25-27).

The First Epistle to the Corinthians

Introduction (1:1-9).

1. Inscription (1:1-3).

a. Name and dignity of writer (1:1).
b. Recipients (1:2).

c. Greeting (1:3).

2. Thanksgiving (1:4-9).

a. For past favors (1:4-7).



40 The First Epistle to the Corinthians

b. In anticipation, for additional favors, relying on God’s fidelity

(1:8-9).

FIRST PART (1:10-6:20). Abuses are corrected.

I. Dissensions at Corinth (1:10-4:21).

1. Conditions at Corinth (1:10-12).

a. Exhortation to unity (1:10).

b. Necessity of such exhortation (1:11-12).

2. Three reasons why the dissensions are highly reprehensible
(1:13-3:17).

a. The relation of the Christians to Christ postulates unity

(1 :13-17a)

.

1. Summary reprobation of the schism (1:13).
2. St. Paul has given no occasion for it (l:14-17a).

b. St. Paul’s simple method of preaching is no cause for schism

(l:17b-3:4).

1. Reasons for this method of preaching (l:17b-2:5).

a. St. Paul’s method of teaching, the theme of this part

(1:17b).-

b. Reasons for this method of preaching (1:18-31).

(1) Divine providence chose this simple method to show

the intrinsic efficacy of the Gospel (1:18).

(2) It was foretold by the prophets (1:19).

(3) God did not choose the worldly wise to propagate

the Gospel (1:20-25).

(4) The first converts were not chosen from among the

worldly wise (1:26-28).

(5) The purpose of this choice of the first converts:

that faith might not be ascribed to human means

(1:29-31).

c. Therefore St. Paul conformed to this divine plan in fact,

in doctrine, in person, in language, and in purpose

(2:1-5).

2. Reasons for not teaching the more sublime doctrines

(2: 6-3 : 4)

.

a. The Gospel contains sublime doctrines, known only by

revelation (2:6-12).

b. The Apostles announce this wisdom, revealed to them,

only to the perfect (2:13-16).

c. St. Paul could not preach this wisdom to the Corinthians,

since they were not perfect (3:1-4).

c. Absurdity of the dissension or schism at Corinth (3:5-17).

1. Since the teachers of the Gospel are only ministers of one

and the same God, and consequently united, the schism is

absurd (3:5-9).

a. The relation of the Corinthian teachers to God (3:5-7).

b. Their relation to each other (3:8-9).

2. Admonition to the teachers (3:10-17).

a. Paul, as a wise architect, has laid the proper foundation

(3:10-11).



The First Epistle to the Corinthians 41

b. Warning to various builders, judgment will be passed

on their work (3:12-15).

c. Severe judgment of those whose labors are destructive

instead of constructive (3:16-17).

3. Three practical conclusions from the foregoing (3:18-4:13).

a. The faithful must not prefer one teacher to the other

(3:18-23).

1. Place no trust in human wisdom: addressed to the teach-

ers (3:18-20).

2. The teachers’ special gifts are conferred by God for the

good of the faithful (3:21-23).

b. They must not judge their teachers (4:1-6).

1. The norm according to which teachers are to be judged

(4:1-2).

2. An omniscient God alone can apply this norm justly

(4:3-4).

3. Hence the faithful must not judge (4:5-6).

c. Exhortation to humility, in imitation of the example of the

Apostles (4:7-13).

1. The folly of pride (4:7-10).

a. The teachers have nothing wherein they may glory

(4:7).

b. St. Paul censures their insolence in terms of bitter irony

(4:8-10).

2. Exhortation to imitate the examples of the Apostles, de-

scribing the life of the true Apostle (4:11-13).

4. Conclusion (4:14-21).

a. St. Paul’s love and affection for the Corinthians (4:14-15).

b. Exhortation to imitate his example and to receive Timothy

(4:16-17).

c. He announces his intention to visit Corinth soon “with a rod

or in love” (4:18-21).

II. Association with sinners (5:1-13).

1. The Corinthians are reprehended for not expelling the incestuous

man (5:1-5).

a. The sin (5:1).

b. Reprehension of the Corinthians (5:2).

c. Enormity of the sin may be gauged by the severe punishment

(5:3-5).

2. Command to expel the sinner (5:6-8).

3. Explanation of former precept on avoiding sinners (5:9-13).

a. Negative limitation: the precept does not apply to heathens

(5:9-10).

b. Positive limitation: St. Paul exercises jurisdiction only over

(

the faithful (5:ll-13a).

c. He applies the precept in the case of the incestuous man
(5:13b).

III. Litigations before pagan judges (6:1-11)

1. Reprehension of Christians for going to pagan tribunals (6:1-6).



42 The First Epistle to the Corinthians

a. Reprehension for going to the unjust for justice (6:1).

b. Reason for this reprehension (6:2-3).

1. They have authority to judge worldly things (6:2).

2. They have authority to judge supernatural things (6:3).

c. The remedy (6:4-6).

2. There should be no litigations among Christians (6:7-11).

a. Even just litigations among Christians are a sign of imper-

fection (6:7).

b. Grave sin of those who provoke litigations by injustice and

fraud (6:8-11).

IV. Fornication and licentiousness (6:12-20).

1. Fornication is not an indifferent act (6:12-14).

a. There may be exceptions to general principles (6:12).
b. Fornication is not to be compared to other natural appetites

(6:13-14).

2. Reasons for the gravity of this sin (6:15-20).

a. It is an abuse of the members of Christ (6:15-17).

b. It is a violation of the temple of the Holy Spirit (6:18-20).

SECOND PART (7:1-15:59). The Apostle replies to questions on
six topics proposed by the Corinthians.

I. Matrimony and celibacy (7:1-40).

1. Matrimony (7:1-24).

a. Its use (7:1-9)

.

1. It is licit (7 :l-4).

2. Caution against incontinence (7:5-6).

3. The gift of continence is not given to all
.
(7: 7-9).

b. Indissolubility of matrimony (7:10-16).

1. Absolute indissolubility of Christian marriage (7:10-11).

2. Status of marriage, contracted by pagans, after the con-

version of one party (7:12-14).

3. The Pauline privilege (7:15-16).

c. Conversion does not ipso facto dissolve previous relations

(7:17-24).

1. General principle (7:17).

2. Two examples illustrating this principle (7:18-20,21-24).

2. Celibacy (7:25-40).

a. St. Paul counsels celibacy to virgins (7:25-28).

b. Reasons why celibacy is preferable to matrimony (7:29-35).

. 1 . Time is short, use it to serve God (7:29-31).

2. Detachment is easier for the unmarried (7:32-34).

3. Therefore, though not a precept, virginity is preferable

(7:35).

c. Practical conclusion for parents (7:36-38).

d. Widowhood is preferable to second marriage though this

latter is lawful (7:39-40).

II. Partaking of idolothytes i.e., things sacrificed to idols (8:1-11-1).

1. Theoretical solution (8:1-13).

a. Idolothytes are not in themselves defiled (8:1-7).



The First Epistle to the Corinthians 43

1. St. Paul tells the Corinthians, who boasted of their ability

of discernment, that there is no true knowledge without

charity (8:1-3).

2. Their conduct in itself is not blameworthy (8:4-6).

3. This alone does not solve the difficulty (8:7).

b. The use of idolothytes is prohibited when there is danger of

scandal (8:8-13).

1. Idolothytes, per se indifferent, may not be eaten, if scandal

be given (8:8-9).

2. Those less instructed may be led astray by those who have

knowledge (8:10-11).

3. The crime of those who scandalize others (8:12-13).

2. St. Paul appeals to his own example; though free and an

Apostle, he had renounced his rights in order to spread the

Gospel and to promote the spiritual good of others (9:1-10:14).

a. For the sake of the greater reward St. Paul renounced the

right to sustinence (9:1-18).

1. As a genuine Apostle, he had the right to sustinence from

the faithful (9:1-14).

a. He is an Apostle (9:1-3).

b. He proves his right to sustinence by seven arguments

(9:4-14). The proposition (9:4), in the form of a

question, is proved:

(1) By the example of other Apostles (9:5-6).

(2) By the common usage of mankind (9:7).

(3) From the Old Testament (9:8-10).

(4) From reason and justice (9:11).

(5) By an argumentum ad hominem (9:12).

(6) By the example of Jewish priests (9:13).

(7) By the authority of Christ (9:14).

2. To avoid offense and to acquire greater reward St. Paul

foregoes his right (9:15-18.

a. His motive (9:15).

b. This glory consists in doing something that is not of

precept (9:16-17).

c. The work of supererogation is the preaching of the

Gospel gratis (9:18).

b. St. Paul makes himself the slave of all men, in order to save

all, and to increase his own merit (9:19-23).

1. His remuneration (9:19).

2. His purpose (9:20-23).

a. To gain all for Christ (9:20-22).

(1) Jews (9:20-21a).

(2) Gentiles (9:21b).

(3) Converts and weak Christians (9:22).

b. To increase his own merit (9:23).

c. Having proposed himself as an example, St. Paul urges the

Corinthians to imitation (9:24-10:14).

1. The example of the race-course and the ring teaches that

supreme effort is necessary to gain the crown (9:24-27).



44 The First Epistle to the Corinthians

a. Metaphor of the race-course (9:24).

b. Metaphor of the ring (9:25).

c. St. Paul’s example (9:26-27).

2.

Example of the Jews in the Exodus (10:1-14). Lest the

neophytes be led to believe that St. Paul’s fears (9:27) are

exaggerated, he gives the forceful example of the Jews in

the desert. The Corinthians must not be overconfident
;

the

fact that they are Corinthians does not suffice.

a. Great benefits were conferred upon all Israel (10:1-4).

(1) All received a typical baptism (10:1-2).

(2) All received a typical food and drink (10:3-4).

b. Most of them perished in the desert (10:5).

c. The sins and the punishment of the Israelites are real

prophecies of things that happen to Christians (10:

6-11 ).

(1) The divine purpose (10:6,11).

(2) The sins of the Israelites and their punishment

(10:7-10).

d. Direct exhortation. All must watch, divine help is

promised to those who do not expose themselves to dan-

gers (10:12-14).

3.

Practical solution of the question, applicable to individual cases

(10:15-11:1).

a. Regarding idolothytes served at sacrificial banquets (10:15-

22a). The danger of these banquets is shown by their effects.

1. A compliment. St. Paul submits his argument to the judg-
ment of the Corinthians (10:15).

2. Christians are intimately united with Christ by partaking

of their sacrificial banquet, the Eucharist (10:16-17).

3. The Jews, by partaking of their sacrifice, are united with

their altar (10:18).

4. Those who assist at the sacrificial banquets of Gentiles

are united to those to whom the Gentiles offer sacrifice, to
demons (10:19-20).

5. The perversity of desiring to be united with Christ and

with demons (10:21-22a).

b. Regarding idolothytes served at a private table (10:22b-

11 : 1 ).

1. General principle: In our use of indifferent things other

men must be taken into consideration (10:22b-24).

2. Per se there may be no reason for abstaining from idolo-

thytes (10:25-27).

3. To avoid scandalizing the weak we must abstain (10:

28-30).

4. Exhortation: In imitation of the Apostle’s example, do

everything for the glory of God (10:31-11:1).

III. Headdress of women in religious assemblages (11:2-16).

1. Women should be veiled on account of the inferior place they

occupy in the Church (11:2-6).

a. Captatio benevolentiae (11:2).



The First Epistle to the Corinthians 45

b. A new precept (11:3-6).
2. Women should be veiled as a sign of inferiority, which is appar-

ent from the history of the creation of our first parents (11:

7-12).

a. This is not an innovation; women are inferior ex origine (11:
7-10).

b. St. Paul explains in what their true equality consists, lest

man lord it over woman and despise her (11:11-12).

3. Nature and custom prescribe the use of the veil (11:13-16).

IV. Decorum in celebrating the agape (11:17-34).

1. Abuses at the agape are reprehended (11:17-22).

2. Reasons for this reprehension. The agape is not a fitting prep-

aration for the Eucharist (11:23-32).

a. From the history of the institution it is apparent that in the

Eucharist Christ left to the faithful His body and blood as

food and drink (11:23-26).

b. To receive the Eucharist worthily a fitting preparation is

necessary (11:27-29).

c. Conditions at Corinth indicate that some receive unworthily,

or at least without proper preparation (11:30-32). The con-

clusion is not expressed, viz., the agape, celebrated in imitation

of the last supper, is not celebrated at Corinth in a manner

fitted to constitute a proper preparation for the showing forth

of the Passion of Christ in this mystery.

3. Regulations on this point (11:33-34).

V. The various charisms or gifts of the Holy Spirit (12:1-14:40).

Diversity of gifts seems to have been the occasion of envy and

dispute; the gift of tongues had been used rather for ostentation

than for the utility of the Church.

1.

Origin and utility of charisms (12:1-30).

a. General principle by which genuine charisms may be recog-

nized (12:1-3).

b. A variety of gifts does not destroy the unity of origin and of
purpose (12:4-11).

1. Origin of these gifts (12:4-6).

2. Unity of their purpose (12:7).

3. Though various, all have the same source (12:8-11).

c. Practical conclusions deduced from the foregoing (12:12-30).

1. All charisms are necessary for the good of the Church

hence those possessing the more humble gifts ought to be

contented, not envying those who are more favored ( 12 : 12-

20 ).

a. Fitness of the allegory (12:12-14).

b. Relation of the various members of the body to each

other (12:15-17).

c. By God’s special design a similar correlation of members

exists in Christ’s mystical body (12:18-20).

2. Those possessing the nobler gifts ought not to despise the

less favored (12:21-30).



46 The First Epistle to the Corinthians

a. The latter are no less necessary (12:21-22).

b. They are no less honorable (12:23-24).

c. God’s purpose was to effect a beautiful harmony (12:

25-26).

d. The allegory is applied to the Church (12:27-30).

2. The relation of the charisms to charity (12:31-13:13).

a. The charisms are of no value without charity (12:31-13:3).

1. Exhortation to seek the better gift (12:31).

2. Necessity of charity (13:1-3).

b. The glorious qualities of charity (13:4-7).

1. Two general qualities, passive and active (13:4a).

2. Eight negative qualities (13:4b-6a).

3. Five positive qualities (13:6b-7).

c. The eternal durability of charity (13:8-13).

1. Charity is eternal, other charisms will cease (13:8).

2. Reason why the other charisms will cease: their essential

imperfection ( 13 : 9-12 )

.

3. Excellence of charity (13:13).

3. The gift of tongues (glossolalia) and prophecy compared (14:

1-25).

a. The greater utility of prophecy (14:1-19).

1. The gift of tongues by itself is useless, prophecy edifies and

instructs (14:1-6).

2. The greater utility of prophecy is proved by two similes

(14:7:12).

a. A musical instrument is useless without an understand-
ing of music (14:7-9).

b. In daily life we speak an intelligible, not a foreign lan-

guage (14:10-12).

3. The gift of tongues without prophecy is useless (14:13-19).

a. A glossoialist should pray for the gift of prophecy
(14:13).

b. Private prayer of such a one, since it is without under-

standing is of little benefit (14:14-15), his public prayer

is quite unreasonable (14:16-17).

c. The Apostle’s example: he makes no use of glossolalia

in public, for he wishes to instruct others (14:18-19).

b. The purpose of glossolalia (14:20-25).

1. Exhortation not to judge as children (14:20).

2. Glossolalia is given as a sign to excite the attention and

curiosity of unbelievers (14:21-23).

3. Prophecy is useful; its purpose is to convert infidels

(14:24-25).

4. Practical instruction for the public use of charisms, especially

glossolalia and prophecy (14:26-40).

a. A general principle: Charisms may be used provided they
serve to edify (14:26).

b. How and when glossolalia (14:27-28) and prophecy may be

used (14:29-33).

c. Women are forbidden to speak publicly in church (14:34-35).



The First Epistle to the Corinthians 47

d. The authority of these precepts (14:36-39).

e. General admonition (14:40).

VI. The future resurrection of the just (15:1-58).

1. The certainty of the future resurrection (15:1-34).

a. Christ rose from the dead (15:l-20a).

1. This is proved by the incontravertible testimony of many

witnesses (15:1-11).

a. This is not a new doctrine (15:1-4).

b. Four apparitions of the risen Savior (15:5-7).

c. Apparition to St. Paul (15:8-10).

d. This is the teaching of all the Apostles and the faith of

the Christians (15:11).

2. The absurdities consequent upon the denial of Christ’s

resurrection (15:12-20a).

a. The resurrection is a basic doctrine (15:12-14).

b. Further proofs of Christ’s resurrection (15:15-19).

c. Conclusion (15:20a).

b. Christ is “the first-fruits of those who have fallen asleep,”

i.e., He is to be followed in the resurrection by all who are

His (15 : 20b-28)

.

c. Two other arguments in favor of the resurrection (15:29-34).

1. Argumentum ad hominem: Baptism for the dead (15:29).

2. Absurdity of Christian life and labors if there be no resur-

rection (15:30-32).

3. Conclusion in the form of an exhortation (15:33-34).

2. Manner of the future resurrection (15:35-58).

a. The new qualities of the risen body (15:35-44a).

1. The difficulty stated (15:35).

2. By examples from nature St. Paul shows that one and

the same thing may change form (15:36-41).

3. This is applied to resurrection (15:42-44a).

b. Possibility of a change from the corporal to the spiritual

(15: 44b-49).

c. This change is necessary (15:50-57).

1. This change is so necessary that even those who are alive

at the end of the world and who shall be immediately trans-

ferred to heaven, shall have to undergo the change (15:

50-53).

2. Only by this change is the victory over sin and death en-

tirely complete (15:54-57).

d. Practical consequence of this assurance (15:58).

Epilogue (16:1-24).

1. Collection for the poor at Jerusalem (16:1-4).

2. St. Paul’s intended visit (16:5-9).

3. Timothy’s visit and the reason for Apollos’ non-arrival (16:10-

14).

4. St. Paul commends the delegates whom the Corinthians had sent
and who are the bearers of his reply (16:15-18).

5. Salutations (16:19-20).

6. Apostolic blessing written in his own hand (16:21-24).



The Second Epistle to the Corinthians

Introduction (1:1-14).

1. Inscription (1:1-2).

2. Thanksgiving for consolations in tribulation (1:3-11).

a. The Apostle praises God who has sent him tribulations and

consolation for the benefit of the Corinthian neophytes

(1:3-6).

b. Hope that they may share in both (1:7).
c. Their prayers have aided him in past dangers, hope for the

future (1:8-11).

3. Transition: Reason for the Apostle’s confidence of being helped

in the future by the prayers of the Corinthians (1:12-14). This

confidence is based on the testimony of his conscience that, when

with them, he always acted with utmost sincerity and candor;

he trusts that they will find the same spirit of sincerity in this

letter.

IN THE APOLOGETIC PART (1:15-7:16). St. Paul defends his
conduct against the calumnies of adversaries.

I. The charge of levity and inconstancy (1:15-2:17).

Because St. Paul had changed his plans regarding the promised

visit to Corinth (1 Cor. 16:5), his adversaries accused him of being

fickle even in preaching.

1. St. Paul answers this charge by opposing to it his constancy

(1:15-22).

a. The individual case which occasioned the general charge of

levity and inconstancy (1:15-17).

b. He asserts his constancy in teaching (1:18).

c. This quality in all the ministers is based on the truthfulness

of the triune God (1:19-22).

2. He refutes the calumny by stating the reason for his change of

plan (1:23-2:11).

a. St. Paul did not wish to sadden the Corinthians at his arrival,

hence he wrote to them in order that they might set things

right before he came (1:23-2:4).

b. Reference to the crime of the incestuous man leads to a

digression, instructing the Corinthians as to what must be

done with the repentant sinner (2:5-11).

1. In their charity they must admit him again into their

society (2:5-8).

2. They were obedient in punishing, so now also in forgiving

(2:9).

3. He will ratify their decision (2:10-11).

3. He thanks God for the favorable report from Corinth (2:12-17).

a. His solicitude and anxiety for the Corinthians urged him to

make no delays (2:12-13).

b. Gratitude to God upon receipt of good news from Corinth

(2:14-17).

48



The Second Epistle to the Corinthians 49

II. The charge of arrogance and pride (3:1-4: 6).

This charge was probably based on such texts as 1 Cor. 4:9-16;

9:1-2,15-22; 14:18-19; 15:10.

1. To the accusation of arrogance St. Paul opposes the ministry

committed to him (3:1-6).

a. St. Paul and his assistants need no special commendatory let-

ters (3:1-3).

b. Their confidence is based on Christ, who made them ministers

of the N. T. (3:4-6).

2. The apostolic ministry gives St. Paul the right to speak with

liberty and authority (3: 7-4: 6).

a. The ministry of the Apostles is superior to that of Moses,

hence greater glory redounds to the ministers (3:7-11). This

is proved:

1. By the manner of conferring (3:7-8).

2. From the effects of the two ministries (3:9-10).

3. From their duration (3:11).

b. The superiority of the new ministry and the nature of the new

dispensation give its ministers right to speak with confidence

(3:12-18).

1. Reason for greater confidence in announcing the Gospel

clearly and openly (3:12-13).

2. An explanation by contrast (3:14-18).

c. The Apostle has exercised his ministry with sincerity and

frankness because of its exalted character (4:1-6).

1. St. Paul commends himself to all men by his manner of

preaching clearly and openly (4:1-2).

2. He is obscure only to those who are blinded by Satan (4:
3-4).

3. He propagates the Gospel as the servant of Jesus Christ

(4:5-6).

III. The Apostles * motives in the performance of the duties of their

ministry (4:7-6:10).

1. Their sole purpose was to please Christ from whom they hoped to
receive their reward (4:7-5:10).

a. Contrast between the sublimity of their ministry and the in-

firmities and tribulations of their lives (4:7-12).

1. God chose weak instruments to show that the power of the

Gospel is not from men (4:7-9).

2. To render them more like to Christ whose death and resur-

rection they exemplifed and preached (4:10-12).

b. The Apostles were comforted in their tribulations by the hope

of a glorious resurrection (4:13-18).

1. They preached boldly, confident that a glorious resurrection

awaited them and their converts (4:13-14).

2. God’s glory is promoted by their labors (4:15).

3. Eternal reward for temporal tribulations (4:16-18).

c. Reiterating his hope of an eternal reward, the Apostle asserts

that he seeks only to please Christ, his future Judge (5:1-10).



50 The Second Epistle to the Corinthians

1. St. Paul reiterates his hope in a future resurrection (5:

1-5).

2. The Apostles did not fear death which would unite them

with Christ (5:6-8).

8. In their apostolic ministry they strove to please Christ, who

would reward them (5:9-10).

2. The motives which actuated St. Paul in the exercise of his

ministry (5:11-6:10).

a. St. Paul writes in order that the faithful may understand

him and may know how to answer his calumniators (5:11-13).

b. He and his associates were moved and directed by love of

Christ (5:14-21).

1. The moving power of the apostolic life is love of Christ

(5:14-15).

2. The Apostles, living this life, judge all things by the

standard of faith (5:16-17).

3. They receive this grace from the Father, who has called

them (5:18-19).

.4 . They are ministers of Christ in order to lead all men to

Christ (5:20-21).

c. In their manner of life the Apostles imitate the charity of

Christ by which they are impelled (6:1-10).

1. St. Paul exhorts the faithful not to lose the friendship of

God (6:1-2).

2. The example of the Apostles (6:3-10).

a. The apostolic life in general (6:3-4a).

b. Patience in trials, and other virtues (6:4b-7).

c. The vicissitudes they encounter with steadfastness (6:

8-10 ).

IV. Conclusion to the apologetic part (6:11-7:16).

1. Imitate the charity of the Apostles (6:11-7:1).

a. St. Paul, writing of the hardships of the apostolic life, was

prompted by a generous love which has been ill requited, but

which the Corinthians are now called upon to return with like

affection (6:11-13).

b. Since love is proved by deeds, they are warned to shun dan-

gerous society and the vices of unbelievers (6:14-16).

c. Those who look upon God as their Father should be clean

from all defilement ( 6 : 17-7 : 1 )

.

2. The Apostle’s affection for the Corinthians (7:2-16).

a. His love and constant solicitude for them (7:2-5).

b. Consolation from good news brought by Titus (7:6-7).

c. Joy and consolation from the good effects produced by a pre-

vious letter (7:8-12).

1. Sorrow turned into gladness (7:8-9).

2. Sorrow that is according to God works repentance (7

:

10-11 ).

3. The purpose of the former letter has been attained (7:12).

d. The joy of the Apostle has been increased by the joy of Titus

(7:13-16).



The Second Epistle to the Corinthians 51

IN THE HORTATORY PART (8:1-9:15) St. Paul speaks of the col-
lection for the poor of the Church at Jerusalem.

I. St. Paul announces the collection (8:1-15).

1. He praises the liberality of the Macedonians and announces

Titus’ mission to Corinth (8:1-6).

2. His confidence in the Corinthians (8:7-15).

a. Hope that they will excel in liberality as in other virtues

(8:7).

b. He does not command, but points to the motives (8:8-11).

c. All should give according to their means (8:12-15).

II. St. Paul’s agents in this matter (8:16-9:5).

1. Titus and his companions are commended to the Corinthians

8:16-24).

2. Reasons for sending Titus and his companion now (9:1-5).

a. No need to further commend the collection (9:1-3).

b. Let the alms be gathered promptly, lest St. Paul and the

Corinthians be put to shame by the Macedonians (9:4-5).

III. Exhortation to cheerful generosity (9:6-15).

1. Give cheerfully and generously (9:6-7).

2. God will reward their charity with greater benefits, temporal and

spiritual (9:8-11).

3. Their bounty will not only relieve the necessity of the poor, but

will also glorify God (9:12-14).

4. Thanksgiving to God (9:15).

IN THE POLEMICAL PART (10:1-13:10) St. Paul refutes the
pseudoapostles and vindicates his apostolic authority.

I. St. Paul asserts his apostolic authority (10:1-18).

1. He asks his adversaries to spare him the necessity of using his

power against them (10:1-6).

a. He appeals to the Corinthians not to force him to use severe

measures (10:1-2).

b. He and his companions do not exercise the ministry according

to the flesh (10 : 3-6)

.

1. This is proved by the weapons they use (10:3-4a).

2. By the nature and aim of their spiritual campaign (10:

4b-6).

2. When he arrives at Corinth he will be prepared to take severe

measures (10:7-11).

a. He might have said more than he has asserted (10:7-8).

b. If he boasted in his letters, he will also do so in person when

he arrives (10:9-11).

3. St. Paul’s glorying is' not like that of his critics (10:12-18).

a. He glories according to the measure of his divinely received

power (10:12-13).

b. This power extends to the Corinthians; if he glories con-

cerning them, he is not boasting of other men’s labors (10:

14-16).

c. Glory in the Lord, who gives success to the work (10:17-18).



52 The Second Epistle to the Corinthians

II. The Apostle affirms his superiority to his adversaries (11:1-

12 : 10).

1. He may justly boast of his disinterestedness (11:1-15).
a. He asks indulgence for this self-praise (1:1-6).

1. Pardon for this reference to self (11:1).

2. Two reasons: zeal for the Corinthians and fear lest they

be led astray (11:2-4).

3. He is in no way inferior to his adversaries, who so vainly

boast (11:5-6).

b. He glories that he has preached and will continue to preach

the Gospel disinterestedly (11:7-15).

1. St. Paul reminds the Corinthians of his disinterestedness

while among them (11:7-9).

2. He will continue to preach to them gratis, so that his ene-

mies will not be able to boast at least of this equality with

him (11:10-12).

3. They are not true Apostles, but the ministers of Satan

(11:13-15).

2. St. Paul glories in his apostolic labors and in his tribulations

(11:16-33).

a. He again asks indulgence for self-praise (11:16-21).

b. He shows his superiority over his adversaries (11:22-33).

1. Comparison as to origin and dignity as ministers (11:

22-23a)

.

2. Omitting miracles and successful foundation of churches,

he enumerates his tribulations and labors (ll:23b-29).

3. He glories in his weakness, an example (11:30-33).

3. St. Paul glories in his heavenly gifts (12:1-10).

a. By one example he shows that he might glory in visions

(12:l-5a).

b. He prefers to glory in his weakness, and to be judged by his

labors and preaching (12:5b-10).

1. He prefers glorying in his weakness (12:5b-6).

2. The norm by which he would be judged (12:6).

3. A heavy cross lest he be puffed up (12:7-9a).
]+. His infirmities merit for him divine assistance (12:9b-10).

III. Conclusion of the polemical part (12:11-13:10).

1. The silence of the Corinthians, not taking up his defence, has

compelled St. Paul to boast (12:11-18).

a. Apology for glorying, and renewed defence against calumny

(
12 : 11 ).

b. He appeals to his apostleship at Corinth (12:12), and ironical-

ly mentions their only reason for just complaint (12:13).

c. His future conduct will be the same as the past (12:14-15).

d. Refutation of the charge that he has deceived them through

his disciples (12:16-18).

2. The purpose of St. Paul’s self-defense was the edification and

correction of the Corinthians (12:19-13:10).



The Epistle to the Galatians 53

a. He does not constitute them his judges, but has written for

their correction (12:19-21).

b. He will come as the severe judge of those who will not be

corrected (13:1-6).

1. He will come as judge (13:1).

2. His judgment against the impenitent will be severe, be-

cause he was, as it were, provoked by them (13:2-4).

3. They are admonished to examine themselves before his

arrival, because he will exercise his authority (13:5-6).

c. St. Paul hopes that he will not be forced to use his authority

(13:7-10).

1. He asks God to turn the faithful from evil ways (13:7-9).

2. His purpose in writing was to move them to penance

(13:10).

Conclusion (13:11-13).

1. Exhortation (13-11).

2. Salutation (13:12).

3. Solemn benediction (13:13).

The Epistle to the Galatians

Introduction (1:1-10).

1. Inscription (1:1-5).

a. St. Paul asserts his apostolic and divine authority (1:1-2).

b. Salvation comes to us through Christ alone (1:3-5).

2. St. Paul blames those who pervert the Gospel (1:6-10).

a. Surprise at the levity of the Galatians (1:6).

b. Anathema against those who teach a Gospel other than his

(1:7-9).

c. He wishes to please God alone, not men (1:10).

IN THE APOLOGETICAL PART (1:11-2:21) St. Paul proves the
divine and apostolic origin of his doctrine.

I. The divine origin of his doctrine (1:11-24)

The history of his life proves that he did not receive his mission

nor his doctrine from men.

1. Before conversion he could not have received his doctrine from

men (1:11-14).

a. Negative and positive proof that he received his doctrine

immediately from Christ (1:11-12).

b. His conduct before conversion (1:13-14).

2. After his conversion he did not receive his doctrine from the

Apostles (1:15-24).

a. Immediately after his call he retired from the company of

men to prepare for his mission (1:15-17).

b. His brief visit to Jerusalem three years later did not change

the character of his divine mission (1:18-19).

c. In Syria and Cilicia he was unknown to the Church of Judea,

save as a former persecutor, now a zealous Apostle (1:20-24).



54 The Epistle to the Galatians

The conclusion, i.e., that he is an Apostle, possessed of
authority equal to that of the other Apostles, appointed and

commissioned by Christ Himself, is not expressed.

II. His doctrine is the same as that of the other Apostles (2:1-21).

1. The Gospel as taught by St. Paul was approved by the authorities

in the Church at the apostolic council (2:1-10).

a. On the occasion of his second visit to Jerusalem he preached

openly and conferred privately with the Apostles (2:1-2). Two

proofs are given that they approved his doctrine.

b. Titus was not obliged to receive circumcision though the

Judaizers demanded it (2:3-5).

c. The pillars of the Church approved St. Paul’s doctrine and

acknowledged his apostolic authority (2:6-10).

1. Tfiey added nothing to his teaching (2:6).

2. They acknowledged his apostleship, approved by divine

favors (2:7-8).

3. They received him as a true Apostle of the Gentiles

(2:9-10).

2. St. Paul shows, by the controversy with St. Peter at Antioch that

his Gospel has the approbation of the Church (2:11-21).

a. The controversy (2:11-14).

1. Cause of the controversy (2:11-12).

2. St. Peter is rebuked by St. Paul and he accepted the re-

buke (2:13-14).

b. St. Paul confirms this reprehension by proving that the

Mosaic Law has been abolished (2:15-21).

1. The Jewish Christians believed in Christ, because they

were persuaded that justification came through Christ

(2:15-16).

2. As they did not sin by departing from the Law on account

of Christ, so now a return to the Law would constitute

them prevaricators (2:17-18).

3. All Christians, crucified with Christ, are dead to the Law,

and rising with Him, live a new life without the Law

(2:19-20).

J. Return to the Law would mean to cast away that spiritual

life which is given only through Christianity (2:21).

IN THE DOGMATIC PART (3:1-4:21) St. Paul shows that the

Law does not confer the promises made to Abraham. Three argu-

ments prove this thesis.

I. The uselessness of the Law and the importance of faith as a

means of justification is evident to the Galatians from their own

experience (3:1-7).

1. They received the gifts of the Holy Spirit after they accepted

the Gospel and before they thought of submitting to the Law

(3:1-5).

2. Hence they became sons of Abraham through faith (3:6-7).



The Epistle to the Galatians 55

II. The uselessness of the Law is proved by the nature of the

promises made to Abraham (3:8-4:20).

1. Only those who are of the faith have a right to the promises

made to Abraham (3:8-14).

a. All nations were to be blessed in Abraham (3:8-9).

b. The Law brought a curse (3:10-12).

c. Christ, becoming a curse for our sakes, has extended the

blessings of Abraham to the Gentiles (3:13-14).

2. The promises were not changed by the promulgation of the Law

(3:15-18).

a. The inviolability of the promises is illustrated by an allusion

to human custom (3:15-16).

b. The Law, made 430 years after the promises, does not annul

these (3:17-18).

3. The place occupied by the Lawr in the economy of salvation

(3:19-4:7).

a. The Law was given to the Jews as a guide to Christ (3:
19-24).

1. The purpose of the Law, its temporary and preparatory

character (3:19-20).

2. The Law is not adverse to the promises (3:21).
3. Teaching men their weakness, it forces them to seek a

remedy and thus becomes their pedagogue to Christ (3:

22-24).

b. With the advent of faith there is no need of the Law (3:

25-29).

1. By faith and Baptism we are one in Christ (3:25-28).

2. Hence all are heirs to the inheritance promised to Abraham

and his seed, Christ (3:29).

c. The period under the Law was a time of preparation and

education (4:1-7).

1. The condition of the Jews under the Law is analogous to

that of minors (4:1-3).

2. The period of minority expired with the advent of Christ

(4:4-7).

d. Exhortation concludes the second argument (4:8-20).

1. The Galatians must not return to servitude (4:8-11).

2. Mindful of their former love for him, St. Paul exhorts

them to imitate his example (4:12-16).

3. Beware of false teachers, a tender appeal (4:17-20).

III. The uselessness of the Law is proved by a typical explanation of
the history of the sons of Abraham (4:21-31).

1. Ismael was a slave and according to the flesh, Isaac was of a

free woman and in virtue of the promise (4:21-23).
2. The relation of the two mothers to the old and the new Law,

they are types of the two covenants (4:24-28).

3. The relation of the two sons to the inheritance (4:29-31).



56 The Epistle to the Ephesians

IN THE PARENETICAL PART (5:1-6:10) St. Paul deduces prac-
tical conclusions and admonitions from the foregoing.

I. Practical conclusions (5:1-25).

1. They must accept either the whole Law without Christ, or faith
in Christ accompanied by charity without the Law (5:1-6).
a. General statement (5:1).

b. Circumcision obliges to the whole Law, and excludes from

the grace of Christ (5:2-4).

c. All are equal in Christ’s kingdom, faith vivified by charity

is alone of profit (5:5-6).

2. The source of the erroneous views of the Galatians (5:7-12).

a. Not God, but their seducers are the cause of their deviation

from the way of the Gospel (5:7-10).

b. In passing St. Paul again refutes the calumny that he still

preaches circumcision (5:11-12).

8. Liberation from the Law must not be an occasion of sin and of

serving the flesh (5:13-25).

a. Observe the Law of Christ and walk in the spirit (5:13-16).

b. An explanation by enumerating the works of the flesh (5:
17-21).

c. The works of the spirit (5:22-23).

d. The very nature of the Christian life postulates such conclu-

sions (5:24-25).

II. Special admonitions (5: 26-6:10).

1. Avoid vain-glory and pride (5:26).

2. Mutually assist one another (6:1-5).

3. Their duty of gratitude toward their teachers (6:6).

4. Do good to all, especially to the faithful, in view of the judgment

to come (6:7-10).

Conclusion (6:11-18).

1. The insincerity and perverse motives of the seducers (6:12-14).

2. The Apostle’s motives (6:14).

3. Restatement of his general argument: neither circumcision nor

uncircumcision, but only union with Christ leads to peace (6: Id-

le).

4. They must not again doubt his apostolic authority (6:17).

5. Apostolic blessing (6:18).

The Epistle to the Ephesians

Inscription (1:1-2).

THE DOGMATIC PART (1:3-3:21) is developed in the form of
thanksgiving and prayer.

I. The Apostle gives tkanks in general for all favors conferred upon

himself and the Ephesians (1:3-14).

1. Because God from all eternity has chosen them for justification

and adoption (1:3-6).

2. Because He executed this plan through Christ (1:7-10).



The Epistle to the Ephesians 57

3. Because He has conferred the Holy Spirit as a pledge of future

inheritance (1:11-14).

II. In particular he thanks God for the Ephesians ’ perseverance in

the faith (1:15-2:22).

1. Prayer for enlightenment (1:15-19).

2. “The working of His (God’s) mighty power” (1:20-2:10).

a. He has exalted Christ, risen from the dead, above all crea-

tures and made Him head of the Church (1:20-23).

b. The Ephesians especially have experienced the greatness of

His power (2:1-10).

1. They, like the Jews, were dead in sin (2:1-3).

2. ,God manifested His power by raising them from the dead

with Christ (2:4-7).

3. All are saved by grace (2:8-10).

3. The Apostle admonishes that, mindful of their calling, they

acknowledge its excellence (2:11-22).

a. Their former condition (2:11-12).

b. Now, since Christ has broken down “the intervening wall of

the enclosure,” all have access to the Father (2:13-18).

c. Now the Gentiles are true members of the Messianic kingdom

(2:19-22).

III. The Apostle prays that they may persevere in their vocation

(3:1-21).

1. The Apostle’s call as teacher (3:1-13).

a. He begins his prayer, but interrupts to explain the source of

his apostolic office as teacher (3:1).

b. By special revelation he was instructed that “the Gentiles

are joint heirs” (3:2-6).

c. To him was given grace “to announce among the Gentiles the

good tidings of the unfathomable riches of Christ” (3:7-

13).

2^ He prays to the Father that He may strengthen the faith of the
Ephesians and that they may comprehend the supereminent
charity of Christ (3:14-19).

3. He concludes the prayer and thanksgiving with a doxology (3:
20-21 ).

PARENETICAL PART (4:1-6: 9).

I. Practical conclusions from the foregoing (4:1-16).

1. The Jew and Gentile converts are united in one body (4:1-6).

a. They must preserve this unity externally, but especially in-

ternally (4:1-3).

b. Since they constitute one body, all have the same end in view

and all have the same means to attain that end (4:4-6).

2. Diversity of graces in this unity (4:7-16).

a. There is a diversity of graces which Christ distributes accord-

ing to His good pleasure (4:7-11).

b. This diversity tends to unity since all have the same end in

view, to lead all men to perfect unity of faith (4:12-16).



58 The Epistle to the Philippians

II. Exhortation for all (4:17-5:20).

1. In general (4:17-5:5).

a. They must not live like the Gentiles, but must put off the old

man (4:17-24).

b. Vices which grieve the Holy Spirit (4:25-30).

c. Fraternal charity (4:31-5:2).

d. All uncleanness must not be named among them (5:3-5).

2. They are admonished to avoid seducers (5:6-7) and “the un-

fruitful works of darkness” (5:8-14).

3. Summary admonitions as conclusions to this division (5:15-20).

III. Exhortations for the Christian family (5:21-6:20).

1. General exhortation to obedience (5:21).

2. Mutual duties of husband and wife; example of Christ and the

Church (5:22-33).

a. Wives are to be subject to their husbands (5:22-24).

b. Husbands must love their wives (5:25-27).

c. Motives for the observance of these precepts (5:28-33).

3. Mutual duties of children and parents (6:1-4).

a. Children are reminded of the fourth commandment. (6:1-3).

b. Prudent discretion in correcting (6:4).

4. Mutual duties of servants and masters (6:5-9).

a. Servants must obey their masters as Christ, mindful of the

eternal reward (6:5-8).

b. They are their master’s equal before God (6:9).

5. Admonition to valiant combat and perseverance in prayer (6:

10-20 ).

Conclusion (6:21-24).

1. He sends Tychicus that they may be informed concerning himself

(
6 : 21 -22 ).

2. Apostolic blessing (6:23-24).

The Epistle to the Philippians

Introduction (1:1-11).

1. Inscription (1:1-2).

2. Thanksgiving (1:3-11).

a. For the zeal of the Philippians in propagating the Gospel

(1:3-5).

b. God will perfect the good work (1:6-8).

c. Constant prayer of the Apostle for their spiritual progress

(1:9-11).

IN THE HISTORICAL PART (1:12-2:30) St. Paul gives them in-

formation regarding himself, adding admonitions.

I. Information regarding himself (1:12-26).

1. His captivity tends to the spread of the Gospel and to inspire the

brethren with confidence and fortitude (1:12-14).

2. Not all have the same pure motives (1.15-18).

3. He seeks only the glorification of Christ (1:19-26).



The Epistle to the Colossians 59

II. Admonitions (1:27-2:18).

1. General admonitions, that they be found worthy of the Gospel

(1:27-30).

2. Special admonitions (2:1-11).

a. To perfect union, arising from humility and self-abnegation

(2:1-4).

b. To humility and obedience, following the example of Christ

(2:5-11).

c. Admonitions to be observed during his absence (2:12-18).

1. God is their co-operator (2:12-13).

2. They must so conduct themselves that they may be the

glory of the Apostle on judgment day (2:14-18).

III. Concerning Timothy and Epaphroditus (2:19-30).

1. He commends Timothy to their good will and solicitude (2:
19-22).

2. He expects soon to set out for Philippi (2:23-24).

3. He sends Epaphroditus, whose sickness at Rome grieved the

Philippians (2:25-27).

4. They must receive him with honor, who was overtaken by sick-

ness in the exercise of the work of Christ for them (2:28-30).

IN THE PARENETICAL PART (3:1-4: 7) they are warned against
the dangers threatening them from the Judaizers.

I. Dangers threatening the Philippians (3:1-4:1).

1. With vehement abruptness he refers to their adversaries and to

the circumcision that leads to Christ (3:1-3).

2. He too might glory in the flesh (3:4-6).

3. He despises the carnal advantages of the Law for the higher and

preeminent “justice in faith” (3:7-11).

4. His hopes and uncertainties (3:12-14).

5. Exhortation to imitation (3:15-17).

6. Comparison between the Judaizers and those who follow Christ

(3:18-4:1).

II. Special Admonitions (4:2-7).

1. Two well-deserving matrons are admonished and given assist-

ance (4:2-3).

2. All are exhorted to spiritual joys, modesty, and diffidence of

earthly things (4 : 4-7)

.

Conclusion (4:8-23).

1. Practice virtue, following the example of the Apostle (4:8-9).

2. Gratitude for alms sent by Epaphroditus (4:10-18).

3. Their reward will be ’God’s blessing (4:19-20).

4. Salutations and apostolic blessing (4:21-23).

The Epistle to the Colossians

Introduction (1:1-12).

1. Inscription (1:1-2).

2. Thanksgiving (1:3-8).



60 The Epistle to the Colossians

3. The Apostle promises to continue to pray for the Colossians

(1:9-12). This serves as a transition.

DOGMATICO-POLEMICAL PART (1:13-2:23).

I. The Apostle shows the dignity of Christ, the Redeemer (1:13-

23).

1. By His benefits; redemption and the remission of sin (1:13-14).

2. By a description of His dignity (1:15-20).

a. He is the image of the Father (1:15).
b. He is the creator and conserver of creatures (1:16-17).

c. He is the head of the Church (1:18-20).

3. Hence the exhortation to remain firm and unshaken in the faith

which has been transmitted to them and which is preached

everywhere (1:21-23).

II. They must beware of heretics (1:24-2:23).

1. His reason for writing to the Colossians (1:24-2:3).

a. He has been divinely commissioned as the Apostle of the Gen-

tiles (1:24-29).

b. Zealous to fulfill his office, he is solicitous also for those whom

he has not met personally (2:1-3).

2. Admonitions against the seductions of pseudo-apostles (2:4-15).

a. They must remain firm in faith (2:4-6). _

b. Adhere to Christ, despising vain philosophy (2:7-8).

c. Reasons for the foregoing (2:9-15).

1. In Christ dwells the fullness of divinity (2:9).

2. They received all good from Him and in Him they were

spiritually circumcised (2:10-12).

3. By His death He merited remission of sin (2:13-15).

3. Practical conclusions (2:16-23).

a. Jewish rites should be discarded (2:16-17).

b. They must not leave Christ and faith in Him for the sake

of angels (2:18-19).

c. Avoid the false asceticism of heretics (2:20-23).

PARENETICAL PART (3:1-4: 6).

I. General exhortation (3:1-17).

1. Risen with Christ, they must seek the things which are above

(3:1-4).

2. Put off the old man, put on the new (3:5-11).

3. The practice of Christian virtue, especially charity and purity

of intention (3:12-17).

II. Special exhortation (3:18-4:6. Cf. Eph. 5:22-6:9).

1. Mutual duties of husband and wife (3:18-19).

2. Children and parents 3:20-21).

3. Servants and masters (3:22-4:1).

4. Exhortation to prayer and to prudence (4:2-6).

Conclusion (4:7-18).

1. The purpose of the mission of Tychicus and Onesimus (4:7-9).

2. Greetings from his fellow laborers (4:10-15).

3. This letter is to be sent to the Laodiceans (4:16-17).

4. The Apostle’s greetings and apostolic blessing (4:18).



The First Epistle to the Thessalonians

Introduction (1:1-10).

1. Inscription (1:1).

2. Gratitude for the fruits of the Gospel (1:2-10).

a. St. Paul thanks God for the living faith, active charity, and

constant hope of his readers (1:2-4).

b. The good fruits of his sojourn in their midst (1:5-10).

IN THE HISTORICAL PART (2:1-3:13) St. Paul depicts the friend-
ly relations that have existed between Thessalonians and himself.

I. Their mutual relations during his sojourn with them (2:1-16).

1. St. Paul’s conduct, as seen by the Thessalonians themselves

(
2 : 1-12 ).

a. He preached the Gospel with confidence, because of its objec-

tive truth and his pure intention (2:1-4).

b. He was not actuated by human motives, but desired only to

deliver the Gospel message to them (2:5-8).

c. He calls upon them and God to testify to his incessant labor

and solicitude in their behalf (2:9-12).

2. Their conduct during his stay with them (2:13-16).

a. They received the Gospel as the Word of God (2:13).
b. They manifested its efficacy by bravely enduring persecution

(2:14-16).

II. Manifestations of his love and affection for them during his

absence (2:17-3:13).

1. His desire to return to them (2:17-20).

2. Being hindered he sends Timothy to exhort and encourage them

(3:1-5).

3. The sincerity of his love and affection is apparent from his joy

at their perseverance (3:6-10).

4. Conclusion: a prayer for his return to them and for their

progress in virtue (3:11-13).

IN THE PARENETICAL PART (4:1-5:22) St. Paul exhorts them to
avoid sin and practice virtue; instruction on the parousia.

I. Exhortation to avoid sin (4:1-12).

1. General admonition to observe the precepts he had given (4:1-2).

2. Special exhortations (4:3-11).

a. Each should observe chastity proper to his state (4:3-5).

b. Above all avoid adultery, motives (4:6-8).

c. Abound in fraternal charity, in which they already excel

(4:9-11).

d. Give good example to all (4:12).

II. Instructions on the second coming of Christ (4:13-15:11).

1. The departed will rise from the dead to meet Christ at His

second coming (4:13-18).

2. Instruction for those who would curiously inquire into this mat-

ter (5:1-11).

61



62 The Second Epistle to the Thessalonians

a. The Lord will come suddenly and unexpectedly (5:1-3).

b. They should constantly watch and be possessed of the neces-

sary virtues (5:4-11).

III. Additional exhortations (5:12-22).

1. Mutual duties of subjects and superiors (5:12-15).

2. General admonition regarding spiritual joy, prayer, a wise use

of spiritual gifts, and on avoiding sin (5:16-22).

Conclusion (5:23-28).

1. Apostolic benediction (5:23-24).

2. Salutation (5:25-28).

The Second Epistle to the Thessalonians

Introduction (1:1-12).

1. Inscription (1:1-2).

2. Gratitude, so expressed as to console the Thessalonians in their

tribulations and to exhort them to persevere (1:3-12).

a. Their progress in virtue at the time of persecution renders

them worthy of the kingdom of God (1:3-5).

b. God will reward the persecuted and punish the persecutors

(
1 : 6-10 ).

c. St. Paul promises to pray for them (1:11-12).

IN THE DOGMATIC PART (2:1-17) St. Paul treats of the second
coming of Christ.

1. It is not at hand (2:1-2).

2. Preliminaries to the second coming (2:3-7).

a. General apostasy (2:3-5).

b. Signs that will precede the Antichrist (2:6-7).

3. The works of the Antichrist, why his coming is permitted

(
2 : 8-12 ).

4. Thanks for divine preservation and prayer for continued fidelity

(2:13-17).

PARENETICAL PART (3:1-15).

1. St. Paul urges prayer for the spread of the Gospel and for his

deliverance from his adversaries (3:1-2).

2. Exhortation (3:3-12).

a. The Apostle’s confidence that they will persevere (3:3-5).

b. Warning against association with disorderly brethren (3:6).

c. The meddlesome and idle should correct according to his

example and teaching (3:7-12).

3. His desire for their progress in virtue (3:13-15).

Conclusion (3:16-18).

1. Apostolic benediction (3:16).

2. Salutation (3:17-18).



The First Epistle to Timothy

Inscription (1:1-2).

I. St. Paul gives his disciple several rules on preaching (1:3-20).

1. Subject matter and purpose (1:3-5).

2. Errors in regard to these two points arising from a lack of

the necessary knowledge (1:6-10).

3. Preach sound doctrine in imitation of St. Paul; his humility

and gratitude (1:11-17).

4. The result of neglect to preach sound doctrine (1:18-20).

II. Precepts regarding public prayer (2:1-15).

1. For whom prayer must be offered (2:1-2)
;

the reasons for this

precept (2:3-7).

2. By whom and how public prayer is to be offered (2:8-10).

3. Women at public prayer; they are to work out their salvation

by the religious education of their children (2:11-15).

III. Qualities required in the ministers of the Church (3:1-13).

1. Qualifications of bishops (3:1-7).

a. In private life (3:1-3).

b. In home life (3:4-5).

c. In public life (3:6-7).

2. Qualifications of deacons (3:8-13).

a. Virtues required in deacons (3:8-12).

b. After having proved faithful in the humble walks of life, they

may be ordained (3:13).

IV. Instructions for Timothy (3:14-4:16).

1. St. Paul’s reason for writing: that Timothy may know and

properly perform the duties of his office (3:14-15).

2. Admonitions regarding heretics (3:16-4:5).

a. Praises of the wonders of the Incarnation (3:16).

b. The Apostle’s description of the heretics who teach false doc-

trine and especially a false asceticism (4:1-3).

c. Reasons why their asceticism is false (4:4-5).

3. Timothy’s exposition of sound doctrine (4:6-16).

a. He must teach by word, but especially by example (4:6-12).
b. He must labor incessantly, mindful of the graces of ordination

(4:13-16).

V. Duties of a bishop towards the members of the Church (5:1-

6 : 2).

1. Toward people of all ages and sexes (5:1-2).

2. Toward widows who are provided for at the expense of the

Church (5:3). Conditions under which such support is given

(5:4-16).

a. No children to support her, and not given to worldly pleasure,

but constant in prayer (5:4-8).

b. That she be sixty years of age and only once married (5:9-

10 ).

c. Young widows are excluded; they should marry (5:11-15).

63



64 The Second Epistle to Timothy

d. Relatives should, if possible, support the widows of their

relationship (5:16).

3. Towards priests (5:17-25).

a. They are to be supported liberally (5:17-18).

b. Accusations against them are not easily to be believed, they

may be reproved publicly (5:19-21).
c. Caution in conferring orders (5:22).

d. Personal advice (5:23-25).

4. Toward servants: they are to be instructed to honor and re-

spect their masters (6:1-2).

VL Special admonitions for Timothy (6:3-21).
1. Fidelity to this teaching in order to avoid contentions and the

snares of Satan (6:3-10).

2. Avoid false teachers and practice virtue (6:11-16).

3. A precept which seems to have been forgotten: teach humility
to the rich (6:17-19).

Conclusion (6:20-21).

1. A general admonition (6:20).
2. Apostolic benediction (6:21).

The Second Epistle to Timothy

Introduction (1:1-5).

1. Inscription (1:1-2).

2. Thanksgiving (1:3-5).

I. The Apostle exhorts Timothy to fidelity and fortitude (1:6-2:13).

1. Timothy is reminded of graces conferred at ordination and con-

sequently admonished to labor zealously (1:6-8).

2. Reasons justifying such admonition (1:9-18).

a. His gratuitous call to the Gospel has been a source of greater

benefits (1:9-10).

b. His master is in chains on account of the Gospel, certain

of future reward (1:11-12).

c. Conclusion, perseverance in sound doctrine, imitating faithful

teachers (1:13-18).

3. Exhortation to fortitude (2:1-13).

a. He must be strengthened in those graces that he may teach

others who will in turn spread the Gospel (2:1-2).

b. This requires strenuous effort; several examples (2:3-7).

c. The necessary fortitude may be drawn from the memory of

Christ risen, with whom we shall also reign (2:8-13).

II. Repetition of precepts to be observed in the performance of

pastoral duties (2:14-4:18).

1. In regard to heretics (2:14-3:17).

a. Disputes are to be avoided (2:14-26).

1. Expound the truth, example of faithful teachers (2:14-19).

2. Digression: we must imitate the good, and not be in-

fluenced by evil example (2:20-22).

3. Manner of correcting those in error (2:23-26).



The Epistle to Titus 65

b. Perverseness of heretics of future times, who will attempt

to seduce others under the cloak of piety; avoid them, their

folly will be made manifest (3:1-9).

c. Renewed exhortation for those who combat heretics (3:10-17).

1. Imitate your master (3:10-11).

2. The good must suffer persecution (3:12-13).

3. Exhortation to fidelity and the study of Scripture (3:

14-17).

2. Solemn exhortation to preach zealously (4:1-4) and to perform

most diligently all the duties of the ministry, mindful of the

crown that awaits the faithful (4:5-8).

Conclusion (4 : 9-22 )

.

1. Left alone with St. Luke, the Apostle invites Timothy to come

to him (4:9-13).

2. He is cautioned to avoid Alexander, from whom the Apostle
suffered much (4:14-18).

3. Salutation, invitation, and apostolic benediction (4:19-22).

The Epistle to Titus

Inscription (1:1-4).

I. The qualities requisite in a candidate for the priesthood (1:5-16).

1. His life and virtues (1:5-8).

2. Intellectual qualifications (1:9-16).

a. His teaching and doctrine (1:9).

b. Two reasons why learned men, well founded in virtue, are to

be chosen (1:10-16).

1. Seducers must be refuted (1:10-11).

2. The Cretans are easily seduced, hence the need of vigilant

pastors (1:12-16).

II. St. Paul exhorts Titus to remind the Christians of their duties

(2:1-15).

1. Principal duties of the different ages and states (2:1-10).

2. The proper motive in every case is the imitation of Christ

(2:11-14).

3. Admonition to teach as one having authority; Titus is not to be

despised on account of his youth (2:15).

III. General exhortations (3:1-11).

1. Obedience to rulers (3:1).

2. Summary exhortations (3:2-8).
3. Avoid the subtilities of heretics and the heretics themselves (3:9-

11 ).

Conclusion (3:12-15).

The Epistle to Philemon

Introduction (1-7).

1. Inscription (1-3).

2. Thanksgiving for Philemon’s perseverance in the faith and for

his love of the faithful (4-7).



66 The Epistle to the Hebrews

Body of the Epistle (8-21).

After the captatio benevolentiae in the introduction, St. Paul

takes up the theme of this short letter.

1. With great prudence and charity he asks Philemon again to

receive his slave into favor (8-17).

2. He promises to indemnify him for the loss caused by Onesimus’
flight (18-21).

Conclusion: St. Paul asks Philemon to prepare a lodging for

him (21-22) and adds greetings and the apostolic blessing (23-24).

The Epistle to the Hebrews

IN THE DOGMATIC PART (1:1-10:18) the greater excellence of
the New Testament as compared with the Old Testament is demon-
strated.

I. The authors of the two testaments (1:1-2:18).

1. The Apostle premises this argument by stating an accepted

truth (1:1-3).

2. Christ is infinitely greater than the angels (1:4-14).

a. His divine origin and nature (1:4-6).

b. His dignity as king and author of all (1:7-14).

3. By way of exhortation he deduces the conclusion that greater

obedience is due to Christ’s words, the New Law (2:1-4).
4. This conclusion is corroborated by adducing a new prerogative

of Christ: unto Him has the Messianic reign been subjected

(2:5-9).

5. To forestall offence on account of Christ’s humiliation he shows

why and in what manner this humiliation was becoming (2:

10-18).

II. The mediators of the two Testaments (3:1-4:13).

1. Since the excellence of the New over the Old Testament is
already patent, the comparison between Moses and Christ is

given very briefly (3:1-6).

2. Practical conclusion (3:7-4:13).

a. The example of the Israelites who were excluded from the

promised land (3:7-11).

b. An explanation of 3:7-11 (Ps. 94:8-11) shows that they
were excluded because of their unbelief (3:12-18).

c. In a typical sense he applies this example to his readers (4:

1-13).

1. They have been called to enter into that rest, into which the

the Israelites could not enter because of unbelief (4:1-10).

2. They must strive to enter (4:11-13).

III. The high priest of the N.T, is compared with the high priests

of the O.T. (4:14-10-18).

1. A brief exhortation to preserve faith and to approach Christ
with confidence (4:14-16).



The Epistle to the Hebrews 67

2. Jesus is high priest according to the order of Melchisedech (5:1-

7:3).

a. Requisites for a high priest (5:1-10).

1. Four marks or requisites (5:1-4).

a. He is “taken from among men, is ordained for men in

the things that appertain to God.” St. Paul regards this

as self-evident and does not further prove or develop

this requisite.

b. He “offers gifts and sacrifices for sins.” This finds ap-

plication in fuller development (7:26-10:18).

c. He must “have compassion on them that are ignorant

and that err.” (Cf. 5:7-10).

d. He must be “called by God, as Aaron was.” (Cf. 5:4-6).

2. Christ has the fourth mark or requisite, a vocation from

God (5:5-6).

3. The third mark is applied to Christ, his capability of com-

passionating sinners (5:7-10).

b. A degression containing exhortation (5:11-6:18).
1. He rebukes his readers for weakness in faith (5:11-14).

2. He urges “to things more perfect,” especially since apostasy

means loss of salvation (6:1-8).

3. He hopes they will persevere, since God will not forget

their former charity (6:9-10).

4. They are urged to imitate Abraham, an example of per-

severance (6:11-18).

c. By presenting Melchisedech as a type of Christ, he shows that

Christ is a priest according to the order of Melchisedech

(6:19-7:3).

'

3. The Melchisedechian priesthood excels the Levitical priesthood

(7:4-10:18).

a. Comparison of persons (7:4-28).

1. Melchisedech tithed and blessed Abraham; but to tithe

and bless belongs to the superior; therefore Melchisedech

is superior to Abraham, and to the Levitical priests, who,

in Abraham, their father, also paid tithes to Melchisedech

(7:4-10).

2. The Levitical priesthood had to cease, and in fact has al-

ready been abrogated, since Christ, the high priest is of the

tribe of Juda; the Melchisedechian priesthood, according

to God’s promise, continues forever (7:11-19).

3. The Levitical priests were made priests without an oath,

the Melchisedechian priest with an oath (7:20-22).

4. The Levitical priests, being mortal, were numerous, the

Melchisedechian priest, continuing forever, is one (7

:

23-24).

5. The Levitical priests had to offer sacrifice daily, the Mel-

chisedechian priest offered Himself once a perfect victim

(7:25-28).

b. Comparison of functions shows the greater excellence of

Christ’s priestly office (8:1-9:14).



68 The Epistle to the Hebrews

1. The perfection of the tabernacle in which He offers His

sacrifice; the Israelitic tabernacle was but the “example

and shadow” of this true tabernacle (8:1-5).

2. The “better Testament is established on better promises,”

as Jeremias (31:31-34) had foretold (8:6-13).

3. The greater efficacy of the offerings (9:1-14).

a. Though the Israelitic tabernacle did not lack exterior

splendor and ceremonial (9:1-7), it lacked efficacy (9:

8-10 ).

b. Christ, a more perfect priest (cf. 7:4-24), in a more

perfect and more efficacious sacrifice (9:11-14).

c. St. Paul answers the objection that Christ’s death detracts

from His dignity; he thus brings out His excellence more

clearly (9:15-10:18).

1. The necessity of death (9:15-24).

a. The death of a mediator is necessary (9:15).

b. A testament is of force only after the death of the testa-
tor (9:16-17).

c. The O.T. was dedicated with blood (9:18-20), and the

first and imperfect tabernacle with all its vessels was

cleansed with blood (9:21-22).

d. Hence the more perfect tabernacle' had to be cleansed

with a more perfect sacrifice, which Christ offered by

His death (9:23-24).

2. The greater excellence of this offering, and, consequently,

the greater dignity of Christ (9:25-10:18).

a. The thesis: One sacrifice of the N.T. is all-sufficient

(9:25).

b. This is evident from the nature of the matter (9:26).

c. From the analogy of Christ’s death with the death of

other men who die but once (9:27-28).

d. From the inefficacy of the ancient sacrifices and the

efficacy of Christ’s death (10:1-14).

(1) The ancient sacrifices were repeated on account of

their inefficacy (10:1-4).

(2) Their inefficacy and the efficacy of Christ’s death is

shown from Ps. 39:7-9 (10:5-10).

(3) The priests of the O.T. offered sacrifice daily, Christ

offered “one sacrifice for sins” (10:11-14).

e. From the testimony of the O.T., which promises the re-

mission of sins in the N.T. without demanding a new

oblation (10:15-18).

IN THE PARENETICAL PART (10:19-13:21) St. Paul exhorts his
readers to perseverance in faith and to the practice of various

virtues.

I. Perseverance in faith (10:19-12:13).

1. From what has been said of the excellence of Christ the Apostle

concludes that his readers ought to persevere in faith (10:19-25).

2. Two motives are proposed (10:26-39).

a. The severe judgment of God (10:26-31).



The Epistle of St. James 69

b. Their former fidelity and the hope of eternal reward with

which it animated them under persecution (10:32-39).

3. St. Paul defines the nature of faith and exemplifies its value

and power (11:1-12:13).

a. Definition of faith (11:1).

b. Examples from the O.T. of those who through faith wrought

or endured many wonderful things, but who did not imme-

diately attain to the fulness of salvation (11:2-40).

c. Conclusions from the consideration of such a “cloud of wit-

nesses” (12:1-13).

1. The readers are urged to prepare for combat (12:1-3).

2. There is no comparison between their sufferings and the

eternal reward (12:4-11).

3. Exhortation to progress in faith (12:12-13).

II. Various virtues which should adorn them as Christians (12:14-

13:21).

1. Peace and holiness (12:14-29).

a. Necessity of these virtues and the vigilance with which they

must be guarded (12:14-17).

b. The very nature of the N.T. obliges them to the practice of

these virtues, as is shown by a contrast of the O.T. (12:18-

21) with the N. T. (12:22-24).

c. Great care is necessary to avoid infidelity and the consequent

severe punishment (12:25-29).

2. Fraternal charity (13:1-3), perfect chastity (13:4), and the

avoidance of covetousness (13:5-6).

3. Again perseverance in faith (13:7-17).

a. Imitate the constancy of your prelates (13:7-9).

b. They are to partake of only one altar, and follow Jesus, spurn-

ing all opprobrium (13:10-17).

4. Mutual prayer (13:18-21).

Conclusion (13:22-25).

1. A request that his admonition be kindly accepted (13:22).
2. He promises to visit them in company with Timothy (13:23).
3. Greetings from Italy (13:24).

4. Apostolic benediction (13:25).

The Epistle of St. James

Introduction (1:1-1&).

1. Salutation (1:1).

2. Exhortation to bear tribulation patiently (1:2-18).

a. Tribulation borne joyfully leads to perfection (1:2-4).

b. For this true wisdom, obtained by prayer, is necessary (1:
5-8).

c. Wherein true wisdom consists (1:9-11).

d. True view of temptation (1:12-18).

1. The truly blessed man (1:12).



70 The Epistle of St. James

2 . Viewed in the light of seduction to sin, God is not the cause

of temptations; they find their origin in concupiscence

(1:13-15).

3 . All good has its source in God (1:16-18).

IN THE FIRST PART (1:19-2:26) the Apostle teaches that not
faith only, but also good works are necessary.

1. Transition: he exhorts the Christians to hear the “word of

truth” (1:18) with diligence (1:19-21).

2. Hearing does not suffice, the teaching must find expression in

works (1:22-2:13).

a. An example (1:22-25).

b. Several practices necessary for the religious man (1:26-27).

c. Treating rich and poor without distinction (2:1-4).

d. This is exemplified by God’s conduct towards the poor (2:

5-9).

e. All are bound by these precepts (2:10-13).

3. St. James’ thesis: faith without works is profitless, or the neces-

sity of good works for justification (2:14-26).

a. The thesis, illustrated by an analogy (2:14-18).

b. Even the devils believe (2:19).

c. Faith without good works is dead, a scriptural proof (2:

20-25).

d. As the body is dead without the soul, so also faith without

good works is dead (2:26).

IN THE SECOND PART (3:1-4:12) St. James warns the Christians
against imprudent zeal in teaching others.

1. Thesis: St. James wishes to deter the inexperienced by calling

attention to the responsibility (3:1).

2. This is confirmed by the great danger of offending with the

tongue; the faults committed by this member (3:2-12).

a. In many things we all offend, especially with the tongue

(3:2-6).

b. Although weak, it can not be tamed by man (3:7-8).

c. Good and evil must not come from the same member (3:

9-12).

3. The immoderate desire to teach others arises from a lack of

true knowledge (3:13-18). This is evident:

a. From the fact that true knowledge would manifest itself by

good conversation and meekness, not by a harsh and conten-

tious zeal (3:13-16).

b. From the properties of true wisdom which are wanting in

such men (3:17-18).

4. The fruits of this imprudent desire or zeal to teach (4:1-12).

a. Various evil results and their source (4:1-6).

b. Exhortation to draw near to God with true humility (4:7-10).

c. God alone is judge and lawgiver (4:11-12).

IN THE THIRD PART (4:13-5:18) St. James gives special admoni-

tions.

1. In all things they are entirely dependant on God, hence the proud

may not glory in anything (4:13-17).



The First Epistle of St. Peter 71

2. The rich are rebuked (5:1-6), and the poor consoled and exhort-

ed to patience (5:7-11).

3. Instruction regarding oaths (5:12).

4. The indisposed and the sick, Extreme Unction (5:13-15).

5. Zeal for prayer in imitation of Elias (5:16-18).

Conclusion (5:19-20). The great reward which accrues to him

who converts a sinner.

The First Epistle of St. Peter

Introduction (1:1-12).

1. Inscription (1:1-2).

2. Thanksgiving, commending the benefits conferred by the Gospel

(1:3-12).

a. The regenerated are heirs of heaven (1:3-5).

b. Though they are tried now, they will rejoice when Christ

comes to confer the fullness of the blessings of salvation

(1:6-9).

c. The magnitude of these blessings (1:10-12).

IN THE FIRST PART (1:13-2:10) St. Peter exhorts his readers, in

a general way, to lead a good Christian life.

1. They must be filled with a lively hope, impelling them to imitate

Him who called them to these blessings (1:13-16).

2. Reasons for emphasizing this exhortation (1:17-21).

a. Their Father is also a just judge (1:17).

b. The price of their redemption (1:18-21).

3. This hope must be joined with true fraternal charity (1:22-

2:1).

4. Strengthening of this Christian life (2:2-10).

a. True doctrine unites them intimately, as living stones, with

the true cornerstone; with Him they offer true spiritual sacri-

fices (2:2-5)

b. This doctrine is confirmed by Scripture (2:6-8).

c. The dignity of Christians as the true people of God (2:9-10).

IN THE SECOND PART (2:11-4:19) St. Peter gives general and

special admonitions to all the Christians.

1. General admonition to refute the calumnies of the Gentiles by

integrity of morals (2:11-12).

2. Special admonitions (2:13-4:19).

a. How they are to conduct themselves among the Gentiles

(2:13-3:12).

1. All must be subject to their superiors, thus they will silence

calumniators (2 : 13-17)

.

2. Relations of servants to their masters (2:18-25).

3. Wives are to be subject to their husbands, they are not

to adorn their bodies with costly garments, but their souls

with virtue (3:1-6).

U. Men must honor their wives as co-heirs of heaven (3:7).



72 The Second Epistle of St. Peter

5. Charity is to be practiced by all, as Scripture teaches (3:8-

12 ).

b. How they are to conduct themselves during the present per-
secution (3:13-4:19).

1. Be of good conscience, thus confuting calumniators (3:13-

16), suffering innocently in imitation of Christ (3:17-22).

2. Imitating Christ they should die to sin and should not be

drawn again to their former mode of life (4:1-6).

3. Mindful of the approaching judgment, they should watch

and pray (4:7-11)

.

U. Further exhortation for the time of persecution (4:12-19).

IN THE THIRD PART (5:1-11), more particular admonitions are
given.

1. To priests, who are to be solicitous for their flock; their reward

(5:1-4).

2. To the flock, exhortation to obedience (5:5).

3. To pastor and flock (5:6-11).

a. To practice humility, the reward (5:6-7).

b. To be sober and vigilant
;

others suffer like persecutions

(5:8-11).

Conclusion (5:12-14).

1. The scope of the Epistle (5:12).

2. Salutations and apostolic blessing (5:13-14).

The Second Epistle of St. Peter

Inscription (1:1-2).

IN THE FIRST PART (1:3-21) St. Peter treats of the magnitude of
the gifts conferred by Christ, and the solidity of the foundation

on which the Christian faith rests.

1. St. Peter indicates the blessings his readers have received and

deduces practical conclusions (1:3-15).

a. They have received everything necessary for the supernatural

life and have been made partakers of the divine nature (1:

3-4).

b. They must make progress in virtue; eight fundamental vir-

tues are mentioned (1:5-7).

c. Exhortation to increase in virtue (1:8-11).

d. The Apostle’s dying legacy (1:12-15).

2. Unshaken faith in the second coming of Christ (1:16-21).

a. As an eye-witness of the transfiguration, he has positive

knowledge of the power and glory of His coming (1:16-18).

b. This testimony is strengthened by the prophecies of the O.T.,

which have the Holy Spirit as their author (1:19-21).

IN THE SECOND PART (2:1-3:13) the Christians are admonished
to avoid the company of heretics.

1. False prophets, denying Christ and seducing the Christians, will

be punished (2:1-3).



The First Epistle of St. John 73

2. God punishes the wicked (2:4-11).

a. Three examples of such punishment (2:4-6).

b. The faithful are not subjected to such punishment (2:7-9a).

c. He punishes the wicked (2:9b-ll).

3. Description of the life and doctrine of the false teachers (2:12-

3:13).

a. Their life (2:12-22).

1. The false teachers themselves (2:12-19).

2. The sad state of those whom they allure into error (2:
20-22 ).

b. False doctrine regarding the second coming of Christ (3:1-

13).

1. This error is the occasion of this Epistle (3:1-2).

2. Their chief argument: the teaching regarding the second

coming, is absurd, there has been no such change since crea-

tion (3:3-4).

3. Refutation: this argumentation is based on ignorance (3:

5-9).

a. God punished the earth by the flood (3:5-6), there will

be a destruction by fire before judgment day (3:7).

b. God does not measure time as man does, hence He does

not punish immediately (3:8-9).

4. Strive to hasten the coming of Christ by a holy life (3:

10-13).

Conclusion (3:14-18).

1. Exhortation to lead holy lives (3:14).

2. Reference to St. Paul's Epistle on the necessity of laboring to

make certain their salvation (3:15-16).

3. Final exhortation to be cautious, and to grow in grace (3:17-18).

The First Epistle of St. John

Introduction (1:1-4). The Apostle commends the Gospel which

accompanied this Epistle, and in which he records events as an

eye-witness.

IN THE FIRST PART (1:5-2:29) St. John refers to the Gospel
(Jn. 1:4-10), announcing that God is life.

1. We must walk in the light, and consequently avoid sin, tho sole
obstacle to this (1:5-2:11).

a. God is light and if we wish to have fellowship with Him, we

must walk in the light (1:5-7).

b. Those who walk in the light must confess their sins and thus

obtain forgiveness (1:8-10).

c. Avoid sin; if they wish to appeal to their advocate they

must observe His commandments and imitate Him (2:1-6).
d. The proof that we are in the light is fraternal charity (2:

7-11).

2. Impediments to walking in the light (2:12-29).

a. Captatio benevolentiae

:

the reason for writing (2:12-14).

b. Two vices which impede those who walk in the light (2:15-

23).



74 The Second Epistle of St. John

1 . Love of the corrupt and transient world (2:15-17).

2 . Association with heretics (2:18-23).

c. Exhortation to remain faithful, so that they may await the
coming of Christ with confidence (2:24-29).

IN THE SECOND PART (3: 1-4: 6) St. John refers to a second
teaching of the Gospel (Jn. 1:12), viz., Christ gave “power to be

made the sons of God to them that believe in His name” (3:1-2).

Three conditions requisite in the sons of God.

1. To strive after perfection and avoid all sin (3:3-7)
;

the effect

of sin and of its avoidance as a criterion of sonship (3:8-10a).

2. The second condition is fraternal charity (3:10b-22).

a. The children of the devil do not know this virtue (3:10b-13).

b. Commendation of charity, which engenders true life (3:14-15).

c. A description of the requisites of charity (3:16-18).
d. The fruits of charity (3:19-22).

3. The third condition (3:23-4:6).

a. The fulfillment of a divine command, i.e., belief in the name

of the Son of God (3:23-24).

b. Admonition: not every spirit is to be believed (4sl-3).

c. The children of this world harken to the Antichrist, those

who are of God hear the voice of the Apostle (4:4-6).

IN THE THIRD PART (4:7-5:12) they are reminded of a third
Gospel truth: “Love moved God to give His only begotten Son”

(Jn. 3:16).

1. The love of God and of our neighbor are inseparably united

(4:7-21).

a. Motives of this love (4:7-11).

b. The fruits of this love (4:12-13).

c. Faith is the root of charity; those who possess true charity

need not fear judgment (4:14-18).

d. Exhortation to the love of God and of our neighbor (4:19-21).

2. Further explanation of the truth that faith is the root of charity

(5:1-12).

a. Faith in Jesus Christ makes us children of God, and conse-

quently effects that we love the Father and the Son
;

this love

is inseparably joined with fraternal charity, and is recognized

by the observance of the commandments of God; by this ob-

servance we overcome the world. Hence by faith in Jesus

Christ we overcome the world (5:1-5).

b. Divine testimony is sanction for our faith, which leads to

eternal life (5:6-12).

Conclusion (5:13-21).

1. The Apostle’s reason for writing (5:13-17).

2. The Christian’s source of confidence (3:18-20).

3. Concluding precept (5:21).

The Second Epistle of St. John

In The Inscription (1-3) the Apostle indicates the reason for his

love of this particular church.



The Third Epistle of St. John 75

1. After an expression of joy (4), he reminds them of the precept

of charity (5-6).

2. As seducers have appeared in their midst who deny the Incar-

nation, he exhorts the faithful to avoid them lest they lose the

eternal reward (7-8).

3. He commands them to shun such company (9-11).

4. Reason for brevity (12); greeting (13).

The Third Epistle of St. John

Salutation (1).

1. St. John commends the hospitality of Gaius (2-8).

2. He finds fault with Diotrephes and threatens to expose him

(9-10).

3. After a general admonition he commends Demetrius (11-12).

4. Reason for brevity (13-14); greeting (15).

The Epistle of St. Jude

Introduction, including the salutation (1-2) and the reason for

writing (3-4).

IN THE FIRST PART (5-16), describing the false teachers and
referring to the fate that awaits them, St. Jude cautions his readers

against their doctrines.

1. Three examples of divine judgment (5-7).

2. Various classes who will receive the same punishment (8).
3. Their blasphemous conduct is contrasted with the forbearance

of Michael, against whom the devils could bring no accusation

(9-10).

4. They will be punished as were those whom they imitated (11-13)

.

5. Their punishment foretold by Henoch (14-16).

IN THE SECOND PART (17-23) he admonishes the faithful to be
mindful of the teachings of the Apostles.

1. They had foretold the coming of these seducers (17-19).

2. Admonition to remain firm in faith and to persevere in the love

of God till they are called to the future reward (20-21).

3. Treatment to be meted out to heretics (22-23).

4. Conclusion in the form of a doxology (24-25).

The Apocalypse of St. John

Prologue (1:1-8).

1. Title (1:1-3).

2. Greeting and doxology (1:4-6).

3. Announcement of Christ’s coming (1:7-8).



76 The Apocalypse of St. John

First Septenary (1:9-3:22). Seven letters to the Churches of Asia.

1. A preparatory vision (1:9-20).
2. The seven letters: to Ephesus (2:1-7), Smyrna (2:8-11), Perga-

mus (2:12-17), Thyatira (2:18-29), Sardis (3:1-6), Philadelphia

(3:7-13), Laodicea (3:14-22).

Second Septenary (4 :1—8 :1). The seven seals.

1. A preparatory vision (4:1-5:14).
2. Opening of the first six seals: the white horse, war (6:1-2),

the red horse, strife (6:3-4), the black horse, famine (6:5-6),

the pale horse, pestilence (6:7-8), the souls under the altar

(6:9-11), the earthquake (6:12-17).

3. An intermediary vision (7:1-17).
4. Opening of the seventh seal: the silence (8:1).

Third Septenary (8:2-11:19). The seven trumpets.

1. The preparatory vision (8:2-6).

2. The first six trumpets: the earth set on fire (8:7), the sea

turned into blood (8:8-9), the streams become bitter (8:10-11),

the heavenly bodies darken (8:12-13), the woe of locusts (9:1-

12), the woe of horsemen (9:13-21).

3. An intermediary vision (10:1-11-13).

4. Sounding of the seventh trumpet: the third woe (11:14-19).

Fourth Septenary (12:1-15:4). The seven signs. The vision of:

1. The woman and the dragon (12:1-18).

2. The beast rising out of the sea (13:1-10).

3. The beast rising from the earth (13:11-18).

4. The Lamb and the virgins (14:1-5).

5. The three angels (14:6-13).

6. The harvest and the vintage (14:14-20).

7. The seven angels and the song of triumph (15:1-4).

Fifth Septenary (15:5-16:21). The seven bowls.

1. A preparatory vision (15:5-8).
2. The first six bowls are poured out on the earth (16:1-2), the sea

(16:3), the waters (16 : 4-7) , the sun (16 : 8-9) , the throne of the

beast (16:10-11), the Euphrates (16:12).

3. An intermediary vision (16:13-16).
4. Pouring out of the seventh bowl, upon the air (16:17-21).

Sixth Septenary (17:1-19:8). The destruction of Babylon. Seven

stages of the prophecy:

1. Description of Babylon (17:1-6).

2. Explanation of Babylon (17:7-18).

3. Fall of Babylon (18:1-8).

4. Mourning of Babylon (18:9-20).

5. Final ruin of Babylon (18:21-24).

6. Song of praise at its fall (19:1-5).

7. God’s reign and the marriage of the Lamb (19:6-8).

Epilogue (19:9-10).



The Apocalypse of St. John 77

Seventh Septenary (19:11-22:5). The Consummation. Seven visions:

1. The Conqueror and his hosts (19:11-16).

2. The defeat of the beast (19:17-21).

3. The victory of Satan (20:1-10).

4. The general judgment (20:11-15).

5. The new Jerusalem (21:1-8).

6. The plan of the new Jerusalem (21:9-27).

7. The paradise of God (22:1-5).

Epilogue (22:6-21).

1. The attestation of the angel (22:6-9).

2. The time is near (22:10-15).

3. The final attestation; blessing (22:16-2] ).

Announcement

ON THE HOLY PRIESTHOOD

A Symposium of Papal Documents

Pius X : Haerent animo
(Exhortation to the Clergy)

Benedict XV : Humani generis
(On Preaching)

Pius XI : Ad Catholici Sacerdotii
(Encyclical on the Priesthood)

Pius XI
:

Quam ingens

(Candidates for the Priesthood)

Ready in October



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