CHAPTER 5
Theology of the Son who is in the glory of the Father, and victory against the Evil One through faith in Jesus Christ unto life.
1 John 5:1-5 Everyone who believes that Jesus is the Christ is born of God. And whoever loves the one who created him loves also the one who is born of him. By this we know that we love the children of God, when we love God and keep his commandments. For this is the love of God, that we keep his commandments: and his commandments are not burdensome. For whatever is born of God overcomes the world. And this is the victory that overcomes the world, our faith. Who is it that overcomes the world except the one who believes that Jesus is the Son of God ?
John confirms the discourse again with others, thereby strengthening it in a certain way: If we have received the command from the Master to love one another mutually, surely if we believe that our Master and Teacher is Jesus Christ, who is Christ in the same way that God and man are: we shall also observe his commandments as both a Teacher and as God. Furthermore, believing him to be God, we are called his children : just as it is said in the Gospels: "But as many as received him, that is, as many as believed in him, he gave them the power to become the children of God." (Jn. 1:12) If, therefore, we are born of him, we shall also fulfill what is fitting for him who begot us. What is this? That we love him who created us, since it follows from the nature of children that they love their parents. Since this is the case, all of us who have believed are born of the same. If we are born of the same, we are also indebted to love one another: both because we are brothers and because we are born of the same.
And John adds this persuasion: that whoever loves the one who created him loves also the one who is born of him . Then he uses a change of discourse and says that love for brothers or the children of God confirms love for Him who created. For John previously said: "he who loves God must love his brother also. (1 Jn. 4:21):" now, however, in an inverted discourse, he says that whoever loves the children of God also loves God : and he places the sign of love for God as love for the brother. Then he also says that love for God brings about the observance of His commandments: rightly saying this: for "Whoever loves me," says the Savior, "keeps my commandments."(Jn. 14:21
" For this is the love of God ." In the superlative (ὑπερθατῷ), that what is proposed should be understood in this way: For this is the love of God that we keep His commandments, because whatever is born of God overcomes the world. Furthermore, and his commandments are not burdensome , it has been interpolated.
" and His commandments are not burdensome ." Not as Christ said, "My yoke is easy (Matt. 11:30);" thus He Himself said that the commandments are light, but that they are not burdensome : for to him who is brought to virtue, even what is light is considered very heavy; just as to one who has lost strength and health, everything that makes for good, even what is very light, seems heavy. Indeed, because the commandments of God seemed burdensome to some, as they are God's, for this reason He says that His commandments are not burdensome . For what burden is there in loving a brother?
Furthermore, what burdensome does it cause to visit one who is in prison? For he does not command to free him who is in prison, which would be difficult, but only to visit; nor does he command to free the sick from their illness, but only to visit; nor does he command to set a lavish table for the hungry, nor to provide clothing to the naked prepared with unnecessary embellishment; but he requires what provides necessary use for him who is hungry or naked. After he has arranged these things in this way, he adds to what has already been said another thing that leads to the showing of love, what is that? Victory (ὴν νίκην). For John says: you who establish yourselves as sons of God by love for your neighbor, you already have this that accompanies that excellent deed, namely, to conquer the world; For whatever is born of God overcomes the world . Then John adds victory , and what is the cause of victory , and he says that both agree with faith , namely, that which is towards God, which also born of God , has conquered and driven away all disbelief; neither Jew, nor Greek, nor Heretic can do anything against it.
And since faith does not conquer alone, but together with the one who possesses it, John adds: "And who is it that overcomes the world, except the one who believes that Jesus is the Son of God ?" But who is this Jesus? “He who came by water and blood, Jesus Christ”. (1 Jn. 5:6)
1 John 5:6-12 This is he who came by water and blood, Jesus Christ: not by water only, but by water and blood. And it is the Spirit who bears witness, because the Spirit is the truth. For there are three that bear witness: the Spirit, the water, and the blood; and these three are one. If we receive the testimony of men, the testimony of God is greater: for this is the testimony of God, which he has testified of his Son. He who believes in the Son of God has the testimony in himself. He who does not believe God has made him a liar, because he does not believe the testimony that God has given of his Son. And this is the testimony, that God has given us eternal life: and this life is in his Son. He who has the Son has life; he who does not have the Son of God does not have life .
Since John also remembered the birth of children, saying: "Everything that is born of God” (1 Jn. 5:4): these things, however, happen to us through sacred baptism; therefore he says: “ This is he who came by water and blood, Jesus Christ .” And for what purpose did he come? To renew us and make us children of God. For this is also understood as a consequent statement, so that this is the meaning. “For whatever is born of God overcomes the world.” But how was it born? He says, by water and blood . Indeed, Jesus Christ who came renews through water and blood . John adds again, repeating the statement, saying: not by water only , namely regenerating, but by water and blood . For he wishes first to show the name of Christ who adopted us: since the man who was in him, the first adopted by God, also gave us through his adoption such dignity, which has been demonstrated three times: namely in the baptism in the Jordan, when the heavenly Father testified that he who was being baptized was his beloved Son. (Matt. 3:17)
But who was he that entered the water except the man who was taken up together with the Word of God? Certainly, he who appeared in secret, for he needed a testimony. Therefore, by the water , that is, in the baptism that takes place through water, the Son of God, Jesus, was demonstrated to be so by the testimony of the Father. And by the blood , when he was to be crucified, he said: "Glorify me, Father," (Jn. 17:1) and a voice was heard: "And I have glorified and will glorify again;" (Jn. 12:28) which those who heard thought to be thunder.
By the Spirit , however, when He rose from the dead as God. For it is left to God alone to raise Himself. Furthermore, by the term Spirit , God is signified: since the Spirit is God. (Jn. 4:24) Therefore, since three bear witness to Jesus' adoption, namely baptism, crucifixion, and resurrection, there is no uncertainty in the Lord's adoption: by which adoption He also granted us, as He who was the first fruits of the entire human mass (Rom. 11:16), to be children of God. And these three are united in one Christ: for this is what it signifies, saying: " These three are one ," that is, as a testimony concerning Christ. It should be noted that some of the fathers received the Spirit , not because of the resurrection, but the Father Himself when He cried out in the Jordan: "This is my beloved Son (Matt. 17:5);" because God is also called Spirit , as we have predicted.
Having said these things, he adds a persuasion of the things that are said, by a lesser argument, saying : If we receive the testimony of men about any common matter, ought we not to receive the testimony from God who is greater ? Indeed, is not this testimony about His Son or Christ from God ? Therefore, whoever believes in the Son of God , that He is God as the Son of God, has testimony in himself , that is, in himself, believing that he too has been adopted by God through Jesus, the adopted one. Whoever does not believe the truth is subject to two evils, namely disbelief, making God a liar : and furthermore depriving himself of adoption, and thus also of eternal life , which Christ has promised to those who would be adopted by Him: which he also has in himself as it is written in the Gospel: "In Him was life." (Jn. 1:4)
Therefore, whoever has the Son through holy baptism has life . For as many as we have been baptized into Christ, we have also, according to His command, put on Christ. But whoever does not have the Son of God through baptism does not have life, but is dead. For indeed, receiving the dead through sins, He awakens them through holy baptism. (Rom. 6:4) How? As it has often been said, that having been buried with Christ through the immersion that takes place in baptism, he is dead to the world (Gal. 6:14; Col. 2:20), or to worldly desires, and now lives not for himself, but for Christ (Gal. 2:20), walking according to His commandments in newness of life (Rom. 6:4), and no longer giving sin an opportunity to enter covertly.
1 John 5:13-15 I have written these things to you who believe in the name of the Son of God: that you may know that you have eternal life, and that you may believe in the name of the Son of God. And this is the confidence that we have in Him, that if we ask anything according to His will, He hears us. And if we know that He hears us in whatever we ask, we know that we have the requests that we have asked of Him .
As if in a summary at the end, John repeats the aforementioned and says: I have written these things to you as heirs of eternal life: for these things would not be written for those who do not live according to the hope of eternal life: because neither should holy things be given to dogs nor pearls be scattered before pigs, (Matt. 7:6) for they do not deserve praise. Therefore, writing these things as heirs of eternal life, John briefly repeats, as we have said, suggesting to them what has already been said: first, that it is necessary to firmly believe in the name of the Son of God , that is, in the divine worship handed down to us by Him: for this is what the name of the Son of God signifies, as we have said, to whom, namely, the grace of sacred baptism prepares the way.
Then, since there is no other sign of this unquestionable faith except trust, which we find in Him through irreproachable faith, as we have also said before. Again, He has set a sign of this trust, that we are not to be frustrated in all that is asked of us. But since not everyone achieves all that they ask for, nor are they always heard in what they request , He adds: according to His will : revealing indeed that the one asking, outside the will of the Master, is not to be heard, in accordance with blessed James: for he also said, "You ask and do not receive, because you ask with wrong motives," (James 4:3) that is, as it does not benefit you. However, converting this sign into a clearer indication, John says: " And if we know that He hears us in whatever we ask, we know that we have the requests that we have asked of Him :" saying something like this: If we ask according to His will, He hears us: and if He hears us in whatever we ask, we know that we make our requests according to His will, and we have in ourselves the requests that we have asked. These, however, are His kingdom and righteousness (Matt. 6:33): which He also commanded us to ask for. Having said this, He also clearly proposes something of what He wants us to ask according to God's will .
For the entire letter is largely about extolling love for the brother and expressing the desire that we keep our love for the brother incorrupt, John now says that this is one of his wills, that “if anyone sees his brother sinning not unto death, he should ask, and it will be given to him.” (1 Jn. 5:16) And what will be given? “Eternal life.” To whom? To those who “sin not unto death.”
By assisting the sinning brother through prayer, and that it should not be sinful: in which it also deals with abstaining from the worship of demons.
1 John 5:16-21 If anyone sees his brother sinning a sin not leading to death, he will ask, and He will give him life for those who commit sin not leading to death. There is sin leading to death; I do not say that he should pray about that. All unrighteousness is sin, and there is sin not leading to death. We know that whoever is born of God does not sin, but he who has been born of God guards (τηρεῖ) himself, and the wicked one does not touch him. We know that we are of God, and the whole world lies under the sway of the wicked one. And we know that the Son of God has come and has given us an understanding, that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life. Little children, keep yourselves from idols. Amen .
" If anyone sees his brother sinning ." This is one will. For it is righteous to feel compassion for the brother who has sinned and to be of help for salvation.
" There is a sin leading to death ." Let this be the order: There is a sin that leads to death, and there is a sin that does not lead to death. I do not say that one should pray for the one that leads to death, but for the one that does not lead to death. Then he explains the distinction making between the sin that leads to death and the one that does not lead to death. For John simply divides it as a kind of sin and says: All unrighteousness is sin : whether it leads to death or does not lead to death.
But because it is unto death, let him not pray or ask, for he will not be heard because he asks with wrong motives (James 4:3), especially when he shows no sign of conversion. For this alone is the sin that leads death , which does not regard repentance: when Judas fell ill with this, he was taken to eternal death. And those also sin that leads death who are mindful of injuries. For the paths of those who remember injuries lead to death (Prov. 12:28 LXX.), says Solomon. Nor do they convert by remembering, retaining the memory of injuries, and keeping anger against their neighbor, but they sin without repentance. Having declared this, he subsequently indicates whose sin is the sin leads to death; and he says that whoever is born of God does not sin .
For when he has once entrusted himself to the one dwelling in him through adoption in Christ, he remains inaccessible to sin. However, lest anyone think that such a nature has been completely changed, so that he can no longer be seized by sin, he adds:
" He guards himself ," as if to say: Unless he were to keep and guard himself from the evil one, he would certainly sin. Therefore, it is not nature that leads to perfection, but rather the glory of God, who, because He has adopted us, has deemed us worthy of such grace: that by keeping and guarding what has been given to us by Him, we may also have it, so that we do not sin. For unless it were so, since the world is established in evil (and the world refers to those who have not committed themselves to God through good works), nothing would prevent us from being examined along with those who perish: because the mind of man is continually inclined to evil from early youth, as God revealed during the time of the flood. (Gen. 8:22) But since, John says, the Son of God has come and has given us an understanding by which we may know the true God through internal understanding , and be in His true Son Jesus Christ : we have come to know through this glory that He is the true God and eternal life , and by knowing we are safe from the onslaught of evil and its offenses. " This is the true God ." This, also, serves as a demonstrative article. Here, the article indicates relationship. " keep yourself from idols ." Some have questioned: If John writes this to the perfect, why does he now command them to beware of idols? We therefore say that because he wrote to the whole Church, which was not made up of a select people, but there were also some among them who were less affected. Therefore, he commands all these, looking at their slippery nature.
The end, with the help of divine favor, of the first letter of John, the Catholic Epistle.
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THE APOSTLE JOHN
THE SECOND CATHOLIC EPISTLE
HYPOTHESIS OF THE SECOND CATHOLIC EPISTLES OF JOHN
John writes this as an elder to the lady and her children. The occasion for the Epistle was this: When he saw her children walking in the truth, and many deceivers going around and saying that Christ has not come in the flesh, he writes the Epistle, and first indeed commends her children for walking rightly. Then, teaching us that there is a new mystery that is among us, he again exhorts us about love, and to remain in the doctrine that has been taught to us, and consequently teaches that he is the Antichrist who says that Christ did not come in the flesh. He commands, however, that no one receive such a person into the house, nor say to them, "Greetings": and thus he concludes the Epistle.
THE SECOND CATHOLIC EPISTLE OF JOHN.
SECTIONS
1. In which, after the preface, he discusses the right life in the love of God, through the faith of unchanging devotion: and that it is not appropriate to lead a heretic into the house for salvation because of sin.
2. A promise about his coming for the hope of future usefulness.
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THE APOSTLE JOHN
THE SECOND CATHOLIC EPISTLE
2 John 1 The elder, to the elect lady and her children, whom I love in truth, and not only I, but also all who have known the truth: because of the truth that abides in us and will be with us forever: grace, mercy, and peace will be with you from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love .
Some have thought that this Epistle and the one that follows are not from John the Beloved, but from another who had the same name: because in these he writes of himself as an elder , and to a lady , and to another Gaius, and he writes of one just as he does of the lady ; which does not happen in a Catholic Epistle. Furthermore, he did not make a title according to the previous epistle: for he did not begin it in that way. But we say that in the former he did not propose in that manner, because he did not write to a specific person, nor to the Church of certain places: just as blessed Peter did, clearly signifying that he was writing to the Jews who were dispersed; and before him, the holy James clearly defining that he was writing to the twelve tribes of the Jews: but addressing all the faithful in common, whether gathered or not gathered, He omitted the type of the pre-written text.
However, John writes of himself as an elder , and not as an apostle or servant of Jesus Christ, as the other apostles do. Indeed, he does not write of himself as an apostle, perhaps because he did not preach the Gospel first in Asia, but after Paul; nor did he travel around, like him, who was going through the circuit of the Gospel: but remaining there, he was present and explained the message to those present. Nor does he call himself a servant of Jesus Christ; for he was confident, because he was greatly loved, that he was free from the fear of servitude. He only wished to call himself an elder : either because he was already old when he wrote these things (for that is what an elder means) or even calling himself a bishop by the name of elder, since at that time the name elder was commonly used also for bishops: as is evident from the Acts (20:17) written by blessed Luke, and from the Epistle of Peter (5:2).
Moreover, John was not afraid to write to a faithful lady : because in Christ Jesus there is neither male nor female. (Gal. 3:28) However, writing to one Gaius, he has Paul who also wrote to Titus and Timothy, indeed even to Philemon, a common man (ἰδιώτην). And indeed, this is about the title. It is shown also from the announcement and promise and from the remaining arrangement of the discourse, that these letters are genuine: since in these John frequently repeats the discourse, saying the same things about the same matters whenever a slight occasion arises, and this way confirms the discourse. Moreover, he testifies two things to this elect lady : one indeed that she walks in truth, the other that she avoids heretics. He indeed calls her elect , either by name or from great imitation concerning virtue: whom John also says he loves in truth : not only her alone, but also all who are of similar morals with her, who truly have a firm truth within themselves: for this is signified by saying: that abides in us ; this, however, is faith in Christ.
In fact, to love her in the truth ; just as John himself indicated in the previous letter regarding certain corrupted believers. But where he said: " what abides in us ," that is, what is true and firm, he added: "And it will be with us forever." (1 Jn. 3:24) Signifying the certain perseverance of the gift. For it happens that even those who have been confirmed in something are shaken again, because they have not rightly used the confirmation. Again, after these things, he adds: " Grace and mercy will be with us:" designating the goods that arise from perfect love.
Speaking of God the Father and from the Lord Jesus Christ , John adds, " the Son of the Father :" for only here is He properly the Father. Therefore, Paul also says, "From whom," he says, "every family in heaven and on earth is named."(Eph. 3:15)
He further adds: " in truth and love ," bringing firmness to the discourse, and a certain indication of the love that he speaks of.
In which, after the preface, he discusses the right life in the love of God, through the faith of unchanging devotion: and that it is not appropriate to lead a heretic into the house for salvation because of sin.
2 John 4-7 I was very glad to find some of your children walking in truth, as we received a command from the Father. And now I ask you, lady, not as writing a new commandment to you, but what we had from the beginning, that we love one another. And this is love, that we walk according to His commandments. This is the commandment, as you have heard from the beginning, that you should walk in it: for many deceivers have entered into the world, who do not confess that Jesus Christ has come in the flesh .
" I was very glad ." For certainly, the greatest cause of joy is to find someone who walks without offense in the straight path of faith in Christ according to His command . But what is that command ? It is what Christ says in the Gospels: "Whoever loves me will keep my commandments." (Jn. 14:21) But now John calls Christ Father : since He Himself is also the Father of the children who have been given to Him by a certain privilege from His Father: according to what has been said: "Behold, I and the children whom God has given me." (Isa. 8:18) Moreover, notice the genuine wording of this epistle, which confirms what has been said previously: “And we know that whoever loves God keeps His commandments.” (1 Jn. 5:3)
For it is the same to walk according to the commandments and to receive them. For virtues operate and exist according to their operation. Therefore, whoever ceases to progress in these, neither keeps nor guards them. To walk , indeed, is said according to development and growth. For as much as one operates according to virtue, so much further one progresses, acquiring a greater habit of honor. For the way of virtue is infinite and never failing. According to this, I think that this has also been said: "In which things the angels desire to look." (1 Peter 1:12) For such is the magnificence of the goods that have been granted to us by Him who was incarnate, that it is desirable even for the angels to take a slight understanding of these things; for this is what “to look” (παρακΰψαι) indicates.
However, someone desires not what ceases, but what continually progresses, and is illuminated by sincere glory. And since that which is inexhaustible cannot be fully embraced by anyone, it is at least desirable to become a participant in it to some extent. John said: " not as writing a new commandment to you ," and this he firmly states to those who are mentioned in the preceding epistle, simultaneously demonstrating that it shows what they themselves had experienced by acting according to it, and not from difficult and foreign matters, affecting them with sorrow by approaching the unfamiliar. " not as writing a new commandment to you ." He also adds the work of the commandment, that we love one another , and he explains that love consists in that we love one another .
Nor for any other reason was it given from the beginning , John says, except that you might walk in it, revolving and turning the same things in the higher and lower realms: and indeed by love urging them towards inseparability, and that they should not be led away by seducers, who were already walking in the world and rejecting the coming of the Lord in the flesh : but by this that he admonishes to walk according to the Lord's command which was from the beginning, revealing the erroneous opinion of the heretics which is recent: and exhorting that by embracing the command which was from the beginning , they should not be led away by their deceit. For Christ also commanded the disciples about these seducers, saying: "Many will come in my name”, saying: I am Christ, and they will deceive many. “Therefore do not follow them." (Luke 21:8) Therefore, keeping these commands , John says, he commands that you should not be deceived, but that you should consider him who hides these things to be “an antichrist”.
2 John 6c-11 This is the seducer and an antichrist. Look to yourselves, that we do not lose those things we worked for, but that we may receive a full reward. Whoever transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son. If anyone comes to you and does not bring this doctrine, do not receive him into your house, nor greet him. For he who greets him shares in his evil deeds .
" This is the seducer and an antichrist ." With this, it must be understood for a more perfect explanation, therefore “ who do not confess that ,” as it should be properly added, “ This is the seducer and an antichrist ." Without this, the discourse will be disordered and independent, namely passing from the plural to the singular.
This is, John says, an antichrist and seducer . However, by saying, "Those who do not confess that Jesus Christ has come in the flesh ," he reveals that he is speaking of those who reject the Lord's coming: since the Lord himself, saying, "Many will come in my name," (Matt. 24:5) does not speak of the first coming, but of the second: Nevertheless, in truth, those who reject the second also reject the first. For if he who came in the flesh also promised a second coming, certainly he who rejects the second also rejects the first: for if he believes that he has come, he would also consider the promise of the one who has come to be certain: but if he despises the promise, it cannot be said in any way that he believes even in the first. Therefore, I believe the beloved disciple used the word " to come ," not "to have come," so that he might comprehend those denying both of the Lord's coming in the flesh . Therefore, John instructed them to beware of these: and he adds the reason: "Lest by adhering to them, you lose what you have previously worked for, but receive your full reward without any weakness." But perhaps someone might say in such matters: "What if I do not believe in Christ's coming in the flesh, yet I lead a life in good works, can I not be counted among the pious and religious through these works, nor receive a reward for them?"
The Apostle first removes this objection by saying: Let no one think that by rejecting the coming of the Lord in the flesh, one can either achieve the perfect justice owed to the faithful through works or be regarded as a worshiper of God at all. But whoever transgresses this commandment of His, namely of Christ who has come, and does not remain in His doctrine, does not have God.” For if He came to teach men the perfect knowledge of God, He would seem to be rejected; how then could He be a worshiper of God who disapproves of the interpreter of divine contemplations? Therefore, he would be ἄθεος, that is, “without God”, just as on the other hand, ἔνθεος, that is, divine and “a friend of God”, having all the fullness of divinity within himself, namely the Father, the Son, and the Holy Spirit, who is firm and solid in the doctrine of Christ .
For Jesus teaches about the Father, saying: "All things that the Father has are mine." (Jn. 16:15) He often teaches both about the Father and about Himself, that indeed He is the Father, but He is the Son; and concerning the Holy Spirit, when He says: "The Spirit who proceeds from the Father." (Jn. 15:26) However, when he says: "Baptizing them in the name of the Father and of the Son and of the Holy Spirit." (Matt. 28:19) And although in this place the mention is made only of the Father and the Son by the Lord's disciple, and not of the Holy Spirit, do not be offended. For it was only concerning this that he was compelled and desired to speak, about the Father, I say, and the Son. And indeed, these things have been said in the present context, lest we be more lengthy. However, John remains in the teaching of Christ or the Gospel, who according to it feels and acts, living by contemplating and working together; but whoever separates himself from this, is godless. For just as one who has a perfect way of life makes himself familiar with God, as Abraham did, according to what he heard from God Himself: "I am your God," (Gen. 17:1) so too, whoever lives outside the command of the Gospel, is godless, separating himself so that he may not have God .
But since here he is godless, namely, who has alienated himself from divine discipline, certainly he who remains in it has both the Father and the Son, for the Son said of such: "We will come to him, I and the Father, and we will make our dwelling with him." (Jn. 14:23) For by observing the commandments, he has made himself a temple and dwelling place of God, and he has God dwelling within him: since God is said to be had in two ways. For all creatures are also said to have God, according to what Paul said: "For in him we live and move and have our being." (Acts 17:28) This, however, has been said according to the manner of existence. In another way, through the good operation of one who worships God, for example, it is said to “ have God”; according to which it is signified that God is called the God of Abraham and Isaac, and universally the God of the friends of the Hebrews. (Ex. 30) And this must be attributed to what is now to be said: He who has the Son has the Father. (1 Jn. 2:23) For "he who has seen the Son," as the Son himself says, "has seen the Father." (Jn. 14:9) And again: "I am in the Father, and the Father is in me," (Jn. 14:11) says the same Savior, so that even from this the consubstantiality (ὁμοούσιον) of the Father and the Son may be known. And if anyone says that he who receives the disciples also has the Son and the Father: For the Savior says of these: "He who receives you receives me; and he who receives me receives him who sent me," let him know that he is speaking wrongly in this way, nor does he understand as he ought. Since these things have been said about doctrine , seeing that he who received the apostles, by confessing their doctrine , received through them both the Son and the Father teaching. — Likewise in another way.
Since he who abides in doctrine has both the Son and the Father, the apostles also remained in doctrine , so that they preached it as well. Therefore, whoever receives those who are temples of God, by that very act of receiving them, has the Son and the Father who are in them.
"If anyone comes to you" (2 Jn. 10) confirms those to whom he writes. If anyone, he says, comes to you without this confession, not only will he not receive protection from you, but he will also not receive the prayer for salvation from you, rightly and cautiously saying this, as if this prayer for salvation is owed only to those who agree with us in morals and faith. For whom do we pray for salvation, except for those who are of similar morals and faith? Therefore, if such a prayer for salvation is offered by us to the wicked, it is certainly presented as if it were offered to the faithful and those of similar morals, and thus they have been accepted as companions by us, and they have dragged us down to their abyss.
2 John 12-13 Since I had many things to write to you, I did not want to do so by paper and ink. But I hope to come to you and speak face to face, so that our joy may be complete. The children of your sister the Elect greet you. Amen .
The reason for the briefness of the letter, both in this and in the following one, is that John hoped to come to them and to add in person and by his presence what was lacking. However, by what he adds, " The children of your sister, the Elect, greet you ," some wish to argue that the letter is not addressed to a woman but to the Church; concerning which I have decided not to dispute.
The end, with the help of divine favor, of the second letter of John.
THE APOSTLE JOHN
THE THIRD CATHOLIC EPISTLE
HYPOTHESIS OF THE THIRD CATHOLIC EPISTLE OF JOHN
The letter is about hospitality. First of all, it acknowledges Gaius, for whom many bore witness regarding his hospitality, and encourages him to remain committed in that purpose, receiving and welcoming the brothers caringly. Again, it acknowledges his offering as well: and it accuses Diotrephes of not giving anything to the poor and preventing others from doing so, and John says many things against them. However, he says that such people are alien to the truth and do not know God. He acknowledges Demetrius, bearing the best testimony about him.
ANOTHER FORM OF HYPOTHESIS.
John also writes a letter, commending certain brothers. He writes to Gaius and gives testimony of the great hospitality he shows, which he praises with many tributes. For John says that the one who does good works is from God. Furthermore, he is stirred even more by the fact that Diotrephes slanders and criticizes him, as he has determined that these things should not happen. He praises Demetrius, who does the same, and exhibits faithful testimony of him. However, this letter is brief, due to the reason mentioned in the preceding letter. (see comment on 2 Jn. 12-13)
THE SECOND CATHOLIC EPISTLE OF JOHN.
SECTIONS
1. Prayer for perfection, and thanksgiving for the testimony of the reception of brothers acting abroad for the sake of Christ: in which he also addresses the wickedness and cruelty of Diotrephes.
2. About Demetrius, to whom he gives the best testimony.
3. About his own brief future arrival for their benefit.
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THE APOSTLE JOHN
THE THIRD CATHOLIC EPISTLE
3 John 1 To the beloved Elder Gaius, whom I love in truth .
It has been said in the preceding letter about such a greeting: and now to repeat explaining the same things over the flow would be excessive, " whom I love in truth ." He loves in truth who loves with affectionate love according to the Lord: as has also been frequently stated above.
Prayer for perfection, and thanksgiving for the testimony of the reception of brothers acting abroad for the sake of Christ: in which he also addresses the wickedness and cruelty of Diotrephes.
3 John 2-4 Dearly beloved, I wish that you may prosper in all things and be in good health, just as your soul prospers. I rejoiced greatly when the brothers came and bore witness to your truth, as you walk in the truth. I have no greater joy than to hear that my children are walking in the truth .
" just as your soul prospers ." It acts prosperously, namely in the state that is according to the Gospel.
" you walk in the truth ." He walks in truth who walks in the righteous simplicity of the Gospel. However, to walk does not refer to the motion of limbs, since such steps, passing from one place to another, are common to all animals that have feet; but it signifies an ordered and measured progress according to the keen affection of the mind, which few attain, even among those who are not lacking in understanding.
" no greater joy than ." The term " greater " (µειζοτέραν) according to the practice of the Greek language is not a suitable comparative expression, but it is placed as if seeking a more fervent exaggeration, and thus the comparative is formed from the comparative.
3 John 5-8 Dearly beloved, you faithfully do whatever you work for the brothers and for the guests, who have borne witness to your love in the sight of the Church; if you have led them to God worthily, you will benefit. For they went forth for His name, taking nothing from the Gentiles. Therefore, we ought to receive such as these, that we may be fellow workers for the truth .
" you faithfully do ," this is what befits a faithful man.
" we ought to receive ." ᾽Απολαμδάνειν is taken for ἀναλαμδάνεσθαι, that is, to receive as when it is said: "They received me like a lion ready for prey." (Ps. 17:12) Moreover, this instructs us not to wait for the needy until they come to us, but rather to run to and follow them: like Abraham and Lot. (Gen. 8)
3 John 9-11 I wrote to the church, but Diotrephes, who loves to be first among them, does not receive us. Therefore, if I come, I will bring to light the works he is doing, gossiping wickedly about us. And not content with that, he not only does not receive the brothers himself, but also forbids those who want to receive them and expels them from the congregation. Beloved, do not imitate what is evil, but what is good. Whoever does good is from God; whoever does evil has not seen God .
" I will bring to light the works he is doing ." If it is commanded that evil should not be repaid with evil (Rom. 12:17), what is it that he now threatens? Therefore, we say that this command is so that we do not repay evil to him who has sinned only against ourselves: For if it is a sin against us, and it brings an obstacle to faith, it should be referred to such, as Paul did to Elymas who was perverting the ways of the Lord. (Acts 13:10)
" gossiping wickedly ." That is, throwing insults and cursing.
" do not imitate what is evil ." Since there is no unity of light with darkness, nor any unity between Christ and Belial (2 Cor. 6:14), it is not appropriate for one who has been illuminated by the knowledge of Christ to mix with darkness through the imitation of the wicked, or through their lustful and shameless works. For just as he who does good is from God , and has composed the eye of his understanding in the light of that knowledge, and thus is wholly light, and sees God , who is true light, and is seen by others as a luminary in the world (Phil. 2:15), sustaining the Word of life; so also he who does evil, walking in darkness, cannot see God, that is, cannot do the things that are of God, nor can he be seen by others, if he rebukes or corrects anyone: but all hate and abominate him, according to that wise oracle: "I have hated iniquity and have abominated it." (Ps. 118:163 LXX)
About Demetrius, to whom he gives the best testimony.
3 John 12 Demetrius has been testified by all, and by the very truth itself: but we also bear witness, and you know that our testimony is true .
" by all :" say those who keep the truth.
" and by the very truth itself :" which is the effectiveness of speech. For there are some to whom virtue bears witness, but it is frustrated by ineffective speech or lacking in deeds. If someone accepts the part “by all,” even from the unfaithful, because “ all ” comprehends everyone, he would not be wrong to take the speech in a good sense. It commands the Jews and Greeks and the Church of God to strive, just as I, John says, please all in all things." (1 Cor. 10:35)
3 John 13-14 I had many things to write, but I do not want to write to you with ink and pen. However, I hope to see you soon, and we will speak in person. Peace be with you. Your friends greet you. Greet your friends by name .
Similar things have been said and interpreted at the end of the preceding letter; therefore, it would be unnecessary to repeat the same things again.
The end, with divine assistance favoring, of the third Catholic letter of John.
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OECUMENIUS
on the Epistle of Jude
HYPOTHESIS OF THE CATHOLIC EPISTLE OF JUDE
This letter is written to those who have already believed. The occasion was this: when some had come in who taught that sin is something common and indifferent and denied the Lord, it was necessary to write to them and confirm the brothers. And first, Jude urges them to resist and remain in the faith that was entrusted to them. Then he reveals such seducers and warns them to have no relationship with such people: knowing that it is not enough to be simply called, unless they also walk worthily of the calling. For although the Lord had previously brought the people out of Egypt, He did not spare those who did not remain in the faith; nor did He spare the angels who did not keep their own order. Therefore, it is necessary to depart from such things. Indeed, even Michael the archangel did not tolerate the blasphemy of the Devil. Therefore, he teaches about their future destruction like that of Sodom, then he urges them to have good morals, and having prayed for them to the Lord for the firmness of their faith, he concludes the letter.
THE CATHOLIC EPISTLE OF JUDE.
SECTIONS
1. From the diligent observance of faith in Christ, because of the uprising of impious and lustful men, in which he also speaks of their future punishment, similar to the evil ones that had sinned in times past.
2. The lamentation of the wicked because of error and impiety and profanity and blasphemy and false pretense through bribery, by which they more easily deceive.
3. On the firmness of faith of those to whom Jude writes: that one should be compassionate and kind towards one's neighbor for the sake of the salvation that is in sanctification: and about pure confidence with the glorification of Christ.
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THE CATHOLIC EPISTLE OF THE APOSTLE JUDE
Jude 1-2 Jude, a servant of Jesus Christ and the brother of James, to those who are called, beloved in God the Father and called for Jesus Christ: may mercy, peace, and love be multiplied to you .
It was satisfactory for this present apostle, I say, to the splendor of glory, that Jude was celebrated as a servant of Christ even by James . Indeed, since James was extolled by all for his great virtue, it resulted that he was more easily received by the listeners into the doctrine of the discourse, because the relationship of birth and blood did not seem at all foreign to the morals of the one with whom he shared kinship: and especially if, living under one Lord Christ, Jude proposed to bear the yoke of servitude equally with his brother.
" Those who are beloved in God the Father, and who are called , are saved by Jesus Christ ." The Lord's word, in which He said, "No one comes to me unless the Father draws him," (Jn. 6:44) this blessed man now shows to be true. For those who are beloved by the Father , Jude says, have been saved by Jesus Christ. Therefore, he also calls them the called : for they do not have it from themselves, but from the Father , in that they are drawn, so that they may also be called . He truly prays for them that mercy, peace, and love be multiplied to you .
Indeed mercy , for we have been recalled and taken by Him into ministry because of the bowels of the mercy of God: peace , however, because God the Father Himself has granted this to us, bringing us who had sinned back to His friendship through His Son Jesus Christ: and love , indeed, because of the love He had for us, His only-begotten Son was exposed to death for us. Therefore, he prays that these may be abundantly granted to them, saying in harmony with blessed David, who says: "Extend your mercy to those who know you." (Ps. 36:10)
From the diligent observance of faith in Christ, because of the uprising of impious and lustful men, in which he also speaks of their future punishment, similar to the evil ones that had sinned in times past.
Jude 3-4 My dearest, I have had such a strong desire to write to you about our common salvation that I could not cease from writing to you: urging you to contend again for the faith once delivered to the saints. For certain ungodly men have secretly entered in, who were long ago marked out for this condemnation: who turn the grace of our God into vileness and deny the only Master God and our Lord Jesus Christ .
Through this, the argument of the epistle is hinted at, which, for the providence of their salvation , is now presented to prevent them from being ensnared by the most wicked heretics due to simplicity: it renders their speeches as if marking and making them obvious to the ignorant through the exposure of their lustful lives. Peter also spoke about these matters, but here it is stated more openly and extensively. Jude describes them as abandoned: because both Peter and Paul spoke of those who will be such seducers in the last times. And before these, Christ himself said: “Many will come in my name and will deceive many: therefore do not follow them.” (Matt. 24:5) For claiming to be Christians, they deceive many in this name. He mentions Nicholas, Valentinus, and Simon, and those who followed them, the most wicked and impure. For being gluttons and lustful, they pretended to teach, so that under this pretext they might gain a hidden entrance into homes and lead captive women burdened with sins. (2 Tim. 3:6)
For they have given themselves over to nighttime mysteries in their beds and lasciviousness (Rom. 13:13). What he says, "They turn to lasciviousness," means that they corrupt themselves, twisting away from abstinence to lasciviousness; therefore they even deny our Lord Jesus Christ. Indeed, how do they not deny Him, who, through the impurity of life, reject the Teacher of all temperance with a vulgar and loud voice? For what unity is there between light and darkness? (2 Cor. 6:14)
" urging you to contend again ." Jude urges those who have once received Christ the Savior and believed in Him, to continue striving or to endeavor, that is, not to be affected with a disheartened mind, but to contain themselves and embrace even greater zeal regarding this.
For we have received the incarnate Word; if we were to say that there is another who was with the Father before the ages, and another who was born in His own hypostasis (ὑπόστασιν) from the Mother in the last times, would we not deny that there is one Lord and Master ? For there is one Lord Jesus according to a certain privilege of union. For the Word and God before the ages, having assumed flesh for the glory of divinity, which He received from the divine Virgin from the moment of conception, is one and the same Lord of all.
" turn the grace :" that is, they transform, corrupt.
Jude 5-10 I want to remind you, when we know once that the Lord, after He had saved the people from Egypt, again destroyed those who did not believe: and that He kept the angels who did not keep their own position, but left their own dwelling, in eternal chains under darkness for the judgment of the great day. Just as Sodom and Gomorrah and the neighboring cities, which were similarly defiled with them through sexual immorality and pursued strange flesh, are set forth as an example, suffering the punishment of eternal fire. Likewise, these dreamers defile the flesh, reject authority, and blaspheme glorious beings. Yet Michael the archangel, when he disputed with the Devil and argued about the body of Moses, did not think to pronounce a condemning judgment against him, but said, "The Lord rebuke you!" But these people blaspheme what they do not understand, and they are destroyed by those things that they, like irrational animals, understand instinctively .
After Jude spoke of the corruption of the impure Nicolaitans, Valentinians, and Marcionites, and as if by a certain branding he marked them out from their own foul filth, he also adds this: " after He had saved the people from Egypt ," etc., indeed showing through these things that the same God is the author of both the Old and the New Testament: and not, as these wicked ones say, that there was one God of the Old Testament, vengeful and cruel, and another of the New, gentle and humane: and Jude also states that neither those who now sin will remain unpunished, just as neither did those who were brought out of Egypt.
For indeed, by the enormous power of God, and because of the oath made to their ancestors, God had freed them from the slavery and tyranny of Egypt: yet those who acted immorally did not remain unpunished, but they received deserving penalties; and it did them no good that God had been generous towards their ancestors: nor did the enormous evidence of signs presented for them have any effect: just as neither did the angels who had fallen, although they were formed by God and endowed with intellectual nature; nor did the Sodomites, because they dwelt with Lot.
But those who first crossed the Red Sea as if it were dry land, later became unbelievers and perished. Those who had indeed received the honor of angelic position , since they did not remain in their origin, but corrupted the gift given to them from the goodness of celestial life, were reserved and kept for judgment or condemnation on the day of great and intolerable punishment. For this also now signifies kept (τετήρηνε). According to what Christ said: "Who is prepared for the devil and his angels." (Matt. 25:41)
And certainly, the Sodomites are presented as a sign of the eternal fire that will receive them. “ and pursued strange flesh ,” and committed fornication, that is, turning aside, which means to engage in prostitution (πορνεύειν). But strange flesh refers to male flesh, which does not benefit the union that is for the sake of generation. For the flesh that engages in union is the flesh of a woman, according to what was said by the first parent: “Bone of my bones and flesh of my flesh.” (Gen. 2:23)
The flesh of men, however, is strange , I say, from sexual intercourse. Although in a woman, indeed joined by the laws to one man, her flesh is her own and moral: but that which is poured out and public is foreign and strange , and left almost to the atonement of male wickedness. But when Jude had set forth these examples, he left it to the listener to understand what followed from them. What is that? To bear what follows from it. If, therefore, he has so destroyed these, not satisfied by their previous happiness, does he now allow these to act immorally and lustfully, when the Son of God came into the world for men and suffered injuries and afflictions for them? No one would ever say this. For although he is kind and compassionate, yet he is also truly just: and for the sake of true justice, he did not spare those who have sinned (2 Peter 2:4): but for the sake of kindness, he introduced harlots and tax collectors into the kingdom (Matt. 21:31). Since it was thus necessary that the discourse should promise, he himself omitted it, for the reason we have mentioned.
Or also speaking in a similar manner with blessed Peter, when he said: "For if God did not spare the angels who sinned," etc. (2 Peter 2:4) And indeed it has been said of these things. Furthermore, what he says: " Likewise, these dreamers defile the flesh ," it is worthy of admiration that Jude has expressed the speech so modestly. For he indeed testifies much filthiness and nerve about them, saying that their life is impure, and their tongue is especially lustful: however, he rightly comprehends the fervent immorality of their actions through this word ἐνυπνιαζόμενοι (that is, dreaming or agitated by sleeplessness), which we will briefly and appropriately reveal, taking understanding from the work that blessed Epiphanius, bishop of Cyprus, published about these, which he called the Panarion (26).
For he says here that those wicked Borborites (that is, those filled with filth and sludge) when they mixed with foul women, did not dispense semen into the womb, but with an imperfect abomination, they received it with their own hands, and immediately inserted it into the mouths of the women with whom they had been corrupted: and thus they departed from each other impure, thinking they had accomplished something great. This unclean drama is called a dream because such things are also found in dreams . Therefore, by this filthy assumption, they further rage against the divine nature, Jude says, despising its dominion and the authority it has over the universe. Moreover, blessed Irenaeus of Lyons spoke more broadly about these things in his Refutation of the So-called Knowledge , from which anyone who wishes may gain understanding.
They reject authority , that is, the perfection of the mystery that is according to Christ: in order and in turn, fulfilling their shamelessness through the mysteries of angels. However, the term " glorious " (Δόξας) that is, splendors, is mentioned in both the Old and New Testaments: as Paul says, "For if what was brought to an end came with glory, much more will what is permanent have glory." (2 Cor. 3:11) And again: "For if the ministry of condemnation was glorious, much more will the ministry of righteousness abound in glory." (2 Cor. 3:9) Or it also refers to the ecclesiastical authorities, upon which they heap blasphemies : as can be learned even from the third Epistle of John the beloved, among whom he mentions Diotrephes, who gossiped against them with malicious words. (3 Jn. 10)
Since he remembers the blasphemy , he restrains not only them alone, but also all men, so that they may have pure tongues from such evil, and do not use it against those who are worthy of blasphemy , saying: " Michael the archangel ," etc. But what does this mean? That these indeed rashly and intemperately use blasphemies against all. However, this should not happen, since it is not even fair to attack those who are worthy of blasphemy with curses, as is evident from the archangel Michael . For when there was a dispute between him and the Devil about the body of Moses , an opportunity was given to him to attack him with a blasphemy because of his boldness, But the archangel did not dare to bring a railing accusation against the Devil, but said, “ The Lord rebuke you! ” How do these men dare to blaspheme the glorious beings?
It is written in another way: If the archangel was in this condition, we should not heap up blasphemie s and curses against the brother of a man of the same condition as us. And indeed, these things have been said about them. Furthermore, this is the judgment concerning the body of Moses . It is said that Michael the archangel provided ministry in burying Moses : the Devil could not bear this but brought an accusation because of the killing of the Egyptian (Ex. 2), as if it were Moses' own, and therefore did not allow him to obtain an honorable burial.
But also wishing to signify through this, the Apostle presents in the open that the law is prescribed to all men after their departure from the body, and that the same God is of the Old and New Testament. For when God wished to reveal the hidden things to men who were then more grossly affected, namely that the Devil, with his wicked demons, rises against our souls after they have been freed from here, wanting to hinder their journey to the heavens (and indeed he resists, but the good angels of God are there to assist them: as blessed Anthony also saw): He permitted these things to happen at that time. Nevertheless, Michael then dared to repel the Devil, not with the authority to rebuke, but he granted judgment to the Lord of all, and said: "May God rebuke you , O Devil." But these do not know what they speak. Michael indeed acted so, nor did he bring any accusation against a man or Moses: but these compose slanderous speeches about doctrines they do not understand ; those who, by natural motion or judgment, as beings experienced in reason, pursue these things like maddened horses towards mares, or like swine.
The lamentation of the wicked because of error and impiety and profanity and blasphemy and false pretense through bribery, by which they more easily deceive.
Jude 11-13 Woe to them, for they have gone the way of Cain, and for profit they have abandoned themselves to the error of Balaam, and in the contradiction of Korah they perished. These are the blemishes who are in your love feasts, feasting without fear, shepherding themselves; they are clouds without water, carried along by winds; autumn trees without fruit, twice dead and uprooted; wild waves of the sea, foaming up their own shame; wandering stars, for whom the gloom of utter darkness has been reserved forever .
“ The way of Cain ”: this is, through the murder of a brother: for those teaching such things also kill their brothers, or men of the same sort, with wicked doctrines. Or even by absorbing the seed, they kill the brother in virtue, whom the fruitfulness of the seed would bring forth to life.
“ the error of Balaam ”, because they, like him, do these things for the sake of gain.
Furthermore, the way of Korah , because they, like him, seized the office of teacher, being unworthy.
“ These are the blemishes who are in your love feasts (ἀγάπαις).” There were still at that time, tables that were prepared in the churches, of which Paul speaks in the Epistle to the Corinthians (11): which were also called ἀγάπας, that is, “loves).
Jude says, "They come together not for the purpose that is in them, but to find an opportunity “enticing unstable souls”: as Peter also says in the second Epistle (2:14).
And what he says: without fear , or with the preceding, it should be arranged that there is this sense: “Like the stones of the sea living together,” that is, when they expect nothing to fear, they suddenly take on one form, like the stones of the sea leading to the punishment of souls.
But, fearlessly shepherding themselves , or rather to be arranged towards the blemishes , so that the meaning may be this: Fearlessly feasting like blemished ones, that is, not anticipating any fear from the fellow diners, suddenly, like blemished ones, bringing upon them the destruction of souls. As for the shepherding, feeding themselves without fear . Without fear , he says, the judgment from not knowing how to shepherd, but blind, leading the blind, and into the abyss, as the Lord will say, falling in with those being shepherded.
And he likens them to cliffs, and to clouds without water , and to autumn trees , and to wild waves , and to wandering stars . For they have that which exists by nature, these things by choice. For if the whirlpools are deadly to those sailing, unexpectedly arising, they also present a trustworthy evil to those dining together. And the waterless clouds , driven by the winds , wherever they may be carried, do not refresh with rain, for they do not have it; rather, they work out darkness for them. Likewise, these also do not save the souls of those who encounter them with a saving word, but they darken them with their most polluted teachings, being driven by the wicked practices of the demons.
But even the autumn trees , dying twice , both in the shedding of their fruit and in the falling of their leaves (for they seem then to be deprived of beauty, both from the splendor of the fruit and from the flowery elegance of the leaves), suffer something appropriate to them. For they are twice cast out due to the eating of the seed, and they are deprived of the good behavior that comes from a temperate state. Therefore, they are also uprooted from the paradise of the Lord of the Church. And being cast out from this, they are gathered to the eternal fire.
For what standing or root will he have, who is being thrown by all into the heap of pleasure? The stars also wander and engage in business, not because they are transforming to the firmament of our faith, having the sun of righteousness (Mal. 4:2), Christ, arising through them, and producing the hours of virtues, and giving life to the faithful arranged according to these, but because they seem to be transformed into an angel of light, as the wicked demon who is their precursor, on the contrary, only bear the doctrines of the Lord, by which they also darken those approaching, and acquire for themselves eternal darkness .
But even when compared to wild waves , they do not deny their similarity to them. For they themselves, driven by the spirits of wickedness, blaspheme against God without restraint, foaming up their own shame , ultimately coming to a foam with the height of blasphemy, from the weak and easily broken filth of their lives. Such is the foam of the waves to which they have been compared.
Jude 14-17 But the seventh from Adam, Enoch, also prophesied, saying: Behold, the Lord comes with thousands of His saints to execute judgment on all and to convict all who are ungodly among them of all their ungodly works which they have committed in an ungodly way, and of all the harsh things which ungodly sinners have spoken against God. These are grumblers, complainers, walking according to their own lusts; and their mouth speaks great swelling words, flattering people to gain advantage .
Jude adds to these things Enoch , who previously prophesied the punishment reserved for them by God, in the final judgment of God 8 . " all who are ungodly among them of all their ungodly works ." The ungodly differs from the sinner in that the ungodly has sin against God, while the sinner deviates from the goal of righteousness in the actions of life.
After this, however, having been freed from the accommodation of these ungodly ones, Jude now also addresses the matter itself, accusing their vices, calling them grumblers and complainers . There is indeed a grumbler , one who, under his breath and without speaking out, complains to the one who is displeased. The complainer , on the other hand, always and constantly engages in contempt.
These wretched ones are murmurers and complainers , Jude says. For they do not have the boldness to engage in their teaching through shameful means. For it is not without danger to publicly proclaim recklessness with wickedness and blasphemy. And they are complainers , slandering both other people and the truth, in order to set up their own evils and obscenity as if they were something good. As he has said concerning Balaam, that they have poured themselves out for profit just like him, he now states more clearly that they flattering people to gain advantage , admiring indeed, by flattering those in authority, but the profit is actually the gain .
On the firmness of faith of those to whom Jude writes: that one should be compassionate and kind towards one's neighbor for the sake of the salvation that is in sanctification: and about pure confidence with the glorification of Christ.
Jude 17-25 But you, beloved, remember the words spoken beforehand by the apostles of our Lord Jesus Christ, that they said to you, "In the last time there will be mockers, following their own ungodly desires." These are the ones who cause divisions, worldly people, lacking of the Spirit. But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life. And have mercy on those who doubt; save others by snatching them out of the fire; to others show mercy with fear, hating even the garment stained by the flesh. Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen .
" remember the words spoken beforehand by the apostles ," those by Peter in the second Epistle, and by Paul in almost every epistle. From this, it is clear that this was written last after the apostles had passed away. " These are the ones who are causing divisions ." Behold, another accusation against these very small men.
For they are not the only ones, Jude says, who perish, but they also rob the nourishments of those of the Church, (for this is what the term " cause division " intends to signify), that is, making them outside the ecclesiastical boundaries, either of the faith or even of the very holy tabernacle of the Church. For having shown their gatherings to be a den of thieves, they lead away from the Church, but bring to themselves. And they do this, being worldly people , that is, living according to the behavior of the world. For we have already said that the divine Scripture often calls the soul and life, as in Job; "All that a man has, he will give for his soul," (Job 2:4) that is, for his life. Of these, Paul says that they are natural men, unable to accept the things of the Spirit of God. (1 Cor. 2:14) Being worldly, they are taught by natural means, concerning which it has been said: This wisdom is not from above, descending from the Father of lights (James 1:17), but is earthly, demonic, not having the Spirit of God speaking.
" But you, beloved ." Therefore, Jude says, but you building yourselves up in your most holy faith and praying in the Holy Spirit , that is, making your own gatherings according to the teaching of the Holy Spirit in your prayers. " keep yourselves in the love of God ," that is, safeguard yourselves, waiting for the mercy of our Lord that leads to eternal life . And those, if they separate from you (for this is what "to distinguish" means), rebuke them, that is, make their wickedness evident to all.
If they are aimed at healing, do not reject them, but receive them with your love, snatching them out of the fire that threatens them. But receive them with caution and with fear, considering that the reception of these may become a cause of distress for you if you are careless in your dealings with them, leading to the theft of those already established into the same overflow of their wickedness. For wickedness is very zealous. Therefore, let their reception be, Jude says. But approach them with fear, either with careful consideration, and let the hatred towards their small deeds be accompanied by mercy , hating and detesting them, and the garment stained by their flesh , or their defiled garment, as it touches their flesh and becomes disgusting. Those who receive them with the fear of the coming punishment, Jude says, should see mercy granted to them, preparing for repentance. Having said these things, he seals the letter with a prayer.
The end, with the help of divine favor, of the Catholic Epistle of Jude.
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Translation notes for 1-3 John and Jude
1 John Chrysostom, Eight Orations Against Judaizing Christians, Homily 2
2. “visibly.” The Greek word is Γυμνὸν, which literally means “naked”.
3. The term Nestorianism takes its name from Nestorius (c. 386–c. 451), whose theological position on Christ sparked controversy across the Christian world. At its core, Nestorius maintained that Christ assumed a human body that could suffer and undergo change, while his divinity remained unable to suffer and change. Yet the way he argued his case made it sound like Christ as a person was not born of a virgin, did not die, was not buried, nor was resurrected. Instead, his argument suggested that only the human body Christ assumed experienced these things, leaving his Godhead unchanged. [Understanding Nestorianism: A Controversy Over Christ's Natures, Wyatt Graham, Apr 30, 2025]
4. A Gnostic-Ebionite heretic, contemporary with St. John; against whose errors on the divinity of Christ the Apostle is said to have written the Fourth Gospel.
5. A dialectical argument is a method of reasoning that involves exploring opposing viewpoints to arrive at a deeper understanding or a more nuanced truth.
6 The rest of this paragraph, Oecumenius is commenting on the following citation of the Scripture text of 1 John 4:18-19. Oecumenius has done this in many places, that is, instead of waiting until he cites the Scripture text and then comment on it, he will sometimes start commenting on the upcoming section of Scripture text, and then add the Scripture. In those place, what I do, is instead of putting the Scripture text in his comments into italics when he comments, I will put quotation marks. This is because I don’t want the readers to think those comments are concerning the Scripture text that he had already provided above and commented on.
7. Jude quotes the apocryphal writing called The Assumption of Moses, but unfortunately Oecumenius does not appear to be aware of that.
8. Oecumenius does not appear to be aware that Jude is quoting from the Book of Enoch.