Bible in 90 Days

Footnotes

1. James 3:13 There is a way of life and a concept of relationships that are inspired by a sense of God. There is another that is nothing more than the uncontrolled expression of passions. The Old Testament thus opposed wisdom and folly (see Prov 2:6; 8:22-31; Wis 7:22—8:1; Sir 1:1-4; 24:3-22). Paul distinguished between the fruits of the flesh and the fruits of the Spirit (see Gal 5:22-25). The Christian faith is transmitted by mildness, conciliation, goodness, and peace.
2. James 4:1 Troubles, unjust and murderous confrontations, and wars are the scourges of social life, and Christians share in them. Murderous passions are given free rein even in the community, creating antagonisms and divisions. The desire to possess and to monopolize things seems to be without limits and takes over the human heart. Hence, let all Christians question themselves about their innermost affiliation and choice. Do they really opt for God or do they live under the weight of their evil passions? When someone became unfaithful to God in the concrete, the Old Testament as well as Christ designated it as adultery (see Hos 3:1; Mt 12:39; 16:4). All these evils are the result of a failure to pray. True prayer is a drawing near to God, and it requires a reversal of mentality.
3. James 4:1 Passions: literally, “pleasures.” The author is not saying that pleasures are evil in themselves; the evil consists only in the way they are used.
4. James 4:5 He yearns jealously for the Spirit that he sent to live in us: two other translations are possible (because James is citing a passage that does not appear in any extant Bible manuscript):
   “The spirit he caused to live in us envies intensely” and “The Spirit he caused to live in us longs jealously.” The meaning of the translation in the text is that God jealously longs for our fidelity and love (see Jn 4:4). The meaning of the first alternative translation is that because of the fall the spirit of man that was put in us at the Creation (see Gen 2:7) envies intensely—however, God’s grace is able to overcome that envy (see Ex 20:5). The meaning of the second alternative translation is that it is the Holy Spirit who longs jealously for our full devotion.
5. James 4:11 Nothing is more current in the thoughts and conversations of human beings than passing judgment on others and slandering them. This is a usurpation. Only God can pass judgment, and it is he who has established a law—the law of love (see Lev 19:16-18; Mt 7:1-5).
6. James 4:13 This is a warning to those people who live only for the glory of their projects, the exploitation of others, and the lure of gain (see Mk 8:36). It reproduces the theme of human weakness (see Pss 39:5-7, 11; 102:3; Wis 2:4; 5:9-14), which obliges people to put their trust solely in God and not in self.
7. James 5:1 Here, we hear again the cries of the Prophets denouncing the injustice and inhumanity of riches (see Isa 5:8-10; Jer 5:26-30; Am 8:4-8); we also hear the voice of Christ placing us on guard against the danger of riches (see Lk 6:24; 18:24-27). The Bible has always seen the accumulation of goods as tarnished by some injustice. It instinctively feels how riches give birth to a type of person whose sense of his own human condition becomes warped and who loses sight of the proper relationship of fraternity and justice in regard to others.
8. James 5:7 For the Old Testament as well as for the New, the life of believers tends toward the final encounter with the Lord. The future of human beings does not rest in any terrestrial value in an absolute manner. It rests in God.
9. James 5:8 The expectation of the Lord’s Second Coming (see 1 Cor 15:23) is the ultimate basis for Christian patience (see Jas 1:2—4:12; 1 Thes 3:13; 1 Pet 4:7; 5:10).
10. James 5:12 The Sermon on the Mount gives us the same recommendation in the same terms (see Mt 5:34-37).
11. James 5:13 The Church was to pay special attention to the sick. Catholic tradition sees in this passage a testimony to the Sacrament of the Anointing of the Sick. It was with an appeal to it that Pope Innocent I (in his Letter of March 19, 416, to Decentius, Bishop of Gubbio) justified the rite used in the Church and declared it to be a “Sacrament”; this doctrine was later solemnly defined by the Council of Trent despite the opposition of the Protestants (Session 14, November 25, 1551).
    The reference to prayer ends with the example of Elijah. The Jewish tradition was familiar with several examples of Prophets who had interceded for the people (see Gen 18:22-32; Ex 32:11-14, 30-32). Elijah was a very popular figure both in Jewish tradition and in the early Christian tradition (which identified the coming Elijah with John the Baptist).
12. James 5:19 James regards the return of a straying brother to the truth as a real rescue from death (see Mt 18:12-13; 1 Jn 5:16). It would seem that the sins “covered,” i.e., forgiven, are those of the brother who had gone astray (see 1 Pet 4:8) rather than those of the brother who brings him back to the truth (see Ezek 3:20-21; 1 Tim 4:16). In speaking of a “multitude of sins” James is perhaps including the sins of both (see Jas 2:13).
13. 1 Peter 1:1 Christians regarded themselves as the true Israel and made use of the term Dispersion, which designated the Jews who had been dispersed and awaited the reunion of their people (see Jas 1:1). By divine choice, they are the New Covenant, evoked by the mention of the Blood of Christ (see Ex 24:3-8; Heb 9:12-14). Related to the three divine Persons, the Church is born of the Trinity. This is an extremely dense salutation.
14. 1 Peter 1:1 Peter: see notes on Mt 16:18; 16:19; Jn 1:42. Apostle: see notes on Mk 6:30; Rom 1:1; Heb 3:1-6. Exiles: literally, “strangers” or “pilgrims,” because the homeland and inheritance of the children of God are in heaven (see 1 Chr 29:15; Ps 39:13; Heb 13:14). Living in Pontus . . . Bithynia: Jewish and Gentile Christians living in Asia Minor.
15. 1 Peter 1:2 Chosen: see note on Eph 1:3—3:21. Father . . . Spirit . . . Jesus Christ: all three persons of the Trinity are involved in the redemption of the Elect. To be sprinkled with his blood: in the Old Testament, the blood of a sacrificial animal was sprinkled on the altar and the benefit of the sacrifice descended on the offerer. The sprinkled blood of Christ brings us these benefits: (1) justification (see Rom 5:19); (2) sealing with God’s Covenant promise represented for us in the Eucharist (see Lk 22:20); (3) cleansing of all sin (see 1 Jn 1:7); and (4) empowerment to become citizens of the Kingdom of heaven (see Heb 10:19).
16. 1 Peter 1:3 The author stresses the privileges and responsibilities that come with salvation (the Greek word means “deliverance” or “preservation”). Salvation was prophesied in the past and achieved by God in Christ, and it calls for a life of holiness and love on the part of Christians, including the true worship of God, for they are a “nation of priests.”
17. 1 Peter 1:3 Adversity can do nothing in the face of the joyous certitude of believers. May they relive the fundamental experience of faith described in this grand praise. In Christ, the mercy of God gives human beings an inviolable faith that has no common measure with all human projects. The rebirth of Baptism opens another life and another history; a promise of salvation is on the way to being fulfilled. How then can Christ’s personal love fail to take hold of hearts? The plan of God is not a theory but a reality in the life of each person. Today, the goal toward which all the expectations of the Prophets were directed, has become a reality and it brings about the joy of angels.
    In this great passage of praise the fundamental experience of faith is described.
18. 1 Peter 1:5 The end of time: i.e., the time of salvation, which is close at hand in the sense that it is certain; the glorious coming of Christ is the only really new thing to be awaited.
19. 1 Peter 1:10 This salvation was the subject of intense scrutiny and investigation by the Prophets: the inspiration of the Prophets is attributed to the universal effectiveness of Christ, which works retroactively. The unity of the two Testaments is here highlighted.
20. 1 Peter 1:11 The Spirit of Christ: the Holy Spirit is called thus because Christ sent him (see Jn 16:7) and ministered through him (see Lk 4:14, 18). The sufferings that Christ would endure and the glories: this is a theme found throughout the Bible (see Ps 22; Isa 52:13—53:12; Zec 9:9f; 13:7; Mt 16:21-23; 17:22; 20:19; Lk 24:26, 46; Jn 2:19; Acts 3:17-22; 4:12-16; 5:1, 4, 9f). Those who are united with Christ in everything, including suffering, will also be united with him in glory. And in the midst of their present sufferings they will benefit from the fact that he has already entered into his glory (see 1 Pet 2:3, 8, 21; 3:21f).
21. 1 Peter 1:13 An existence given over to passions and inclinations is without meaning or real purpose. But Christians are delivered from insignificance; it is God who becomes their reason for living and its accomplishment. This is translated by a profound reversal of sentiments and behavior. Believers have a sense of God and his holiness, and they bear something of God’s absoluteness in their existence. A life saved by the gift of Christ is an Easter. From then on, fraternal love becomes the goal. Thus, the Christian life is something new, a new birth, and a new destiny. It is developed by coming to maturity in one’s reflection upon the word of God.
22. 1 Peter 1:19 Ransomed . . . with the precious blood of Christ: i.e., bought back or redeemed in the way laid out in the Scriptures (see Ex 13:13; 21:30). Our need for being ransomed comes from our bondage to Satan and sin (see Jn 8:34; Rom 6:17, 23). Jesus has bought our freedom by paying not silver or gold but his own blood (see Eph 1:7; Rev 5:9), i.e., his Death (see Mt 20:28; Mk 10:45; Heb 9:15) or Christ himself (see Gal 3:13).
23. 1 Peter 1:23 Born anew . . . through the . . . word of God: the Christian’s new birth results from the action of the Holy Spirit (see Tit 3:5), but the word of God also plays an important part therein (see Jas 1:18). The latter presents the Gospel to us and summons us to repent and believe in Christ (see v. 25). The living and enduring word of God: another possible translation is: “the word of the living and enduring God.”
24. 1 Peter 2:4 The following terms—spiritual temple, chosen race, royal priesthood, holy nation, a people claimed by God as his own possession—were coined by the Old Testament to express Israel’s awareness of itself as a people called upon to carry out God’s plan. The Church regards herself as chosen by God and called to act in such a way that human life itself becomes a worship of God. This passage can be more profoundly understood by reflecting upon 1 Cor 3:16; Eph 2:20-22. In verses 9 and 10 citations from the Old Testament occur in this order: Isa 43:20-21; Ex 19:5-6; Hos 1:6-9; 2:23-24. These are reminiscences more than citations.
25. 1 Peter 2:5 Holy priesthood: all who are united with Christ by faith share in the priesthood of Christ (see note on Heb 8:6-13).
26. 1 Peter 2:8 For this they were born: the author states that by rejecting the Gospel, the people of the former Covenant have lost their prerogatives, which have now been given to the people of the New Covenant, i.e., Christians. The Scripture references in vv. 6-10 reflect the concern of early Christianity to explain Israel’s unbelief in light of the Old Testament itself.
27. 1 Peter 2:11 The author sets forth a few practical implications of what it means to be God’s people in a hostile world. Christians are to be submissive to others—to civil authority, to masters, and to spouses in imitation of Christ’s submissiveness. He ends up citing five virtues from Christ’s life that should be of help to all.
28. 1 Peter 2:11 Christians are to be on their best behavior in the midst of pagans even if for a time they are greeted with criticism and hostility because they do not accept the morals of the age. On the day of the Lord’s arrival, everything will be made clear. While they wait for that day, Christians are on earth as a pilgrim people, i.e., they do not put their stamp of approval on any society and any culture.
29. 1 Peter 2:13 Christianity is not subversive and does not oppose the organization of society on principle. The first persecutions were based on such accusations, and it is one more reason to stress their loyalty but also their sense of freedom. Political power has its ultimate foundation in God the Creator of human society, and not in the personality of those who govern (see Rom 13:1-7; Tit 3:1). In the Book of Revelation, the Christian attitude toward the imperial power will be less serene.
30. 1 Peter 2:18 The first generations of Christians have above all the concern to spread the Gospel as the response to desire for salvation on the part of all people. The believers are only a handful. It would be a mistake to attribute to them the plan to develop a critique of the structures of society. But they themselves model new human and social relations. Many of them are slaves; in the Church, they are recognized as full Christians. This is one more reason not to lay oneself open to the accusation of insubordination that is leveled at these new communities. Hence, for the present moment, here is a way of living with service, even in conditions of injustice. The example of Christ imposes itself; it is interpreted here in magnificent terms by means of one of the great texts about the Servant of God (Isa 53:5-12). We should not interpret this text as presenting a doctrine of resignation. It calls for an attitude that refuses to respond to injustice with hatred or duplicity (see Eph 6:5-9; Col 3:22-25; 1 Tim 6:1-2; Tit 2:9-10).
31. 1 Peter 2:21 The example of Christ is obvious; it is here interpreted in grandiose terms by means of the great text on the Servant of God in Isa 53:5-12.
32. 1 Peter 2:22 He committed no sin . . .: Christ was absolutely sinless (see Acts 3:14; 2 Cor 5:21; Heb 4:15; 7:26; 1 Jn 3:5).
33. 1 Peter 2:25 The shepherd and guardian of your souls: the sheep had wandered from their shepherd (Christ), but now they have returned to him. Thus, the Suffering Servant, vindicated in the Resurrection (see Isa 52:13; 53:11), becomes the Good Shepherd (see Jn 10:11; 13:10). For “shepherd” in the Old Testament, see Ps 23; Isa 40:11; Ezek 37:24.
34. 1 Peter 3:1 How does one’s Christianity affect the way that one lives family life? The main problem is the difficult one of the wife who converts but is not followed by her husband. Let her not seek to put pressure on him, but let her give him the witness of a Christian wife whose gentleness and silence are in contrast to agitation and vanity.
    A Christian husband is asked to regard his wife as a believing Christian in all respects, to understand feminine psychology, and to show great sensitivity of heart (see 1 Cor 7:12-15; Eph 5:32-33; Col 3:19).
35. 1 Peter 3:3 The author does not prohibit the use of jewelry and other adornments but stresses the fact that the greatest adornments are spiritual ones.
36. 1 Peter 3:7 An equal heir of God’s gift: both spouses in a marriage have received the same gift from God. Hence, there should be mutual respect and love between them (see Eph 5:33; Col 3:19).
37. 1 Peter 3:8 Mutual love of Christians is expressed in a new type of social relations and inner attitudes that lead up to evangelical behavior (see Lk 6:28; Rom 12:9-20).
38. 1 Peter 3:13 Persecution must not come as a surprise to believers; it is their lot according to one of the Beatitudes of the Gospel (see Mt 5:10), almost repeated here word for word. Thus, Christians follow the example of Christ, ready to justify their hope but refusing to retaliate with hatred and violence. They are not enemies of society or other people, a crime that has apparently already been leveled at them.
39. 1 Peter 3:18 The author presents the vision of a new world. Christ’s Death and Resurrection have been victorious over sin; the risen Lord dominates the universe and all the good or evil forces in it, e.g., angels, dominations, and powers. Christ truly died and was in the sojourn of the dead, as the New Testament more than once attests (see Mt 12:40; Acts 2:31; Rom 10:7; Eph 4:8-10).
    The intent of this passage is probably to say that nothing human or cosmic can be excluded from the Redemption that Christ effected. It is in this sense that we are to understand the article of the Creed that speaks of Christ “descending into hell.” The story of Noah (see Gen 6:1—7:4) is interpreted as a saving of the righteous and a destruction of sin; it seems to be taken as a symbolic anticipation of Baptism, which at the time was received by immersion.
40. 1 Peter 3:19 In the spirit. . . . In the spirit: another translation possible is: “by the Spirit . . . through which.”
41. 1 Peter 4:5 Him who stands ready to judge: the New Testament assigns judgment to both the Father and the Son on the last day (see Jn 5:27; Acts 17:31). The living and the dead: i.e., those who are alive as well as those who have died when the last day arrives.
42. 1 Peter 4:7 Living in expectation of the Lord’s Second Coming, Christian communities are characterized by a serious atmosphere, by relationships of responsibility and fraternity, and by concern for prayer and the Liturgy.
43. 1 Peter 4:12 Hostility seems to be unleashed against the communities. We will always be astounded by the conviction of the first Christian generations in the face of persecution. They do not regard it as a strange fate but as something that indicates the arrival of a new age, that of the last times of history. It announces a change in the course of the things of the world. The destiny of Christ is not only an example to consider but a mystery to share in these conditions. However, the persecution in question must be a real one against the faith and not a reaction against the abuses committed by Christians themselves. Concerning the necessity of persecution and the meaning of the announcement of a change, see Mt 5:11-12; Lk 6:22-23; 21:12-19.
44. 1 Peter 4:12 Fiery ordeal: literally, “fire for testing.” Suffering is a source of purification.
45. 1 Peter 4:14 Spirit of glory: because the Spirit bestows glory after trials.
46. 1 Peter 4:15 There is suffering that believers bring down upon themselves by their own sins and weaknesses and suffering that God allows to afflict them. In both instances, they should entrust themselves to God and offer their sufferings to him.
47. 1 Peter 4:16 Christian: this word occurs only here and in Acts 11:26; 26:28 in the New Testament.
48. 1 Peter 5:1 The presbyters (or elders) exercise responsibilities in the life of communities (see 1 Tim 5:17; Tit 1:5-9). However, authority always experiences the temptation to exercise power for its own profit. This should not be the case in a Christian group. We might recall the word of Jesus: “I am in your midst as one who serves” (Lk 22:27). On this subject, we could also read Paul’s reflection to the elders of the region of Ephesus (see Acts 20:28-35).
49. 1 Peter 5:1 Presbyters: the official teachers of the Christian community (see 1 Tim 5:17f; Tit 1:5-8; Jas 5:14). Witness to the sufferings of Christ: Peter had been a witness of all the phases and aspects of Christ’s ministry, including his suffering (see Mt 26:58; Mk 14:54; Lk 22:60-62; Jn 18:10-11, 15-16).
50. 1 Peter 5:5 Nothing is more opposed to the Gospel than pretense and pride; hence this Letter insists on attitudes of submissiveness. It also recommends that Christians remain steadfast in the spiritual combat—which is more difficult to do in this context of threats—in order to achieve true victory. It is from God himself that believers await the courage. You who are younger: these may simply be the faithful distinguished from their leaders.
51. 1 Peter 5:12 The Letter is doubtless written at Rome, the “Babylon” of the age (see Introduction). Silvanus: one of Paul’s coworkers (see 1 Thes 1:1; 2 Thes 1:1; 2 Cor 1:19) also known by the name of “Silas” (see Acts 15:22; 17:4).
52. 1 Peter 5:13 Your sister Church: literally, “Your chosen sister.” Mark: an occasional companion of Paul (see Acts 12:25; 2 Tim 4:11) and probably the author of the second Gospel.
53. 1 Peter 5:14 Kiss: on the liturgical kiss, see 1 Cor 16:20. Peace to all of you who are in Christ: in concluding, the author stresses a basic theme of the Letter—the union of believers with Christ.
54. 2 Peter 1:1 From the very first words, the author addresses believers, those who have received salvation or righteousness. He insists on faith and on knowledge of the Lord, the Christ.
55. 2 Peter 1:1 Simon Peter: see notes on Mt 16:18; 16:19; Jn 1:42. Servant: see note on Rom 1:1. Apostle: see notes on Mk 6:30; Rom 1:1; Heb 3:1-6. To those: probably the same addressees as in 1 Pet 1:1.
56. 2 Peter 1:2 Knowledge: a key theme of the Letter (see 2 Pet 1:3, 5, 8; 2:20; 3:18), probably to combat the claims of the Gnostics.
57. 2 Peter 1:3 Christianity is not just another religious theory among those that are actually in vogue. To believe is to place oneself personally under the very action of God and to know that the destiny of human beings is accomplished in his eternal Kingdom. Christians live in communion with God; the earthly dimension does not suffice for them. And these great realities are not mere words; they demand a radical change in the manner of conceiving one’s destiny and conducting one’s existence. Thus, regardless of the historical distance from the time of its foundation, the Christian life constitutes a new state of existence.
58. 2 Peter 1:4 Share in the divine nature: an expression found only here in the Bible. The author uses it to express the fullness of divine life in Christ (see Jn 1:12; 14:20; 15:4f; Rom 6:5; 1 Cor 1:9f; 1 Jn 1:3b).
59. 2 Peter 1:5 The author lists the virtues that are needed for a genuine Christian life.
60. 2 Peter 1:9 This is similar to the warning in the Johannine Letters against the Gnostics (see 1 Jn 1:8f), who claimed to know God without keeping the commandments.
61. 2 Peter 1:11 Kingdom of . . . Christ: it is also the Kingdom of the Father (see Eph 5:5; 2 Tim 4:1; Rev 11:15).
62. 2 Peter 1:12 The testimony of an Apostle has a greater value than any arbitrary Gnostic speculation.
    To emphasize this point, the author presents his work as a testament of Peter, who reminds the readers that the Lord had told him of his proximate death (see Jn 21:18-19) and insists above all on the fact that he had been a witness of the Transfiguration (see Mt 17:1-13; Mk 9:2-13; Lk 9:28-36), an event that bore witness to the glory of Christ and thereby guaranteed his glorious Return, which was being challenged at this time.
63. 2 Peter 1:13 Body: literally, “tent.”
64. 2 Peter 1:14 My death: literally, “the time for laying aside this tent.”
65. 2 Peter 1:19 While awaiting the great Day of fulfillment, Scripture constitutes the light on the human journey. It cannot be handed over to the arbitrary interpretations of teachers of fortune who construe it in their own peculiar way; the inspiration of the Spirit must be respected.
66. 2 Peter 1:21 Under the inspiration of the Holy Spirit: see note on 2 Tim 3:16. Both God and the authors were active in producing Scripture: God was the source of the content, but the writers used all their talents to set that message down.
67. 2 Peter 2:1 The portrait of the false teachers is drawn in living colors. They deny Christ and his salvation, disfigure the Gospel’s grand ideas about life, and seek their own profit and personal success. They “are not afraid to insult celestial beings” (v. 10)—either the angels or the evil powers whom they claim the right to judge although this right belongs to the Lord. The teachings of the Gnostics multiply theories about the heavenly beings. But these lofty speculations do not prevent them from being propagators of immorality; the author likens them to Balaam, who at this time had become the prototype of the false, venal, and corrupting teacher (see Num 22:2—24:25; Deut 23:5; Rev 2:14-15); all of their preaching focuses only on false freedom, enslavement, and degeneracy. Despite all this, these teachers of falsehood call themselves Christians.
    The notice of their fate is severe. The author recalls the great chastisements of the past, the fall of the heavenly beings, the Flood, the unforgettable cursed cities of Sodom and Gomorrah, and the story of Balaam. These illustrations are taken from ancient Biblical accounts (see Gen 6:1-2; 6:5—8:22; 19:1-29; Num 22:2—24:25).
    Above all, the author wishes to exhort the believers to stand firm in their faith so that they will be spared on the day of judgment, as were Noah and Lot. Once in a while people have need of such efficacious admonition in order to take stock of their spiritual life.
68. 2 Peter 2:4 The Bible gives no details on the sin of the angels. The dark abyss or Tartus: the term used by the Greeks for the place where the most wicked spirits were imprisoned.
69. 2 Peter 2:5 The ancient world: the world before the Flood.
70. 2 Peter 2:11 In the Lord’s presence: some manuscripts have: “from the Lord.”
71. 2 Peter 2:13 Receiving the penalty: some manuscripts have: “receiving a reward.” In their pleasures: some manuscripts have: “in their love feasts.”
72. 2 Peter 2:14 Accursed brood: literally, “children of a curse.”
73. 2 Peter 2:15 Balaam, the son of Beor: see Num 22–24. Even though God had forbidden Balaam to curse Israel, Balaam was intent on doing it because he wanted the money he had been promised by Balak. In the same way, the false teachers wanted to extract money from those who listened to them.
74. 2 Peter 2:19 Freedom . . . depravity: the “scoffers” use “freedom” to divest themselves of the moral law. But it is faith in Christ that leads to good behavior and true freedom (see Rom 6:15; Jas 1:25; 1 Pet 2:16).
75. 2 Peter 2:22 The dog . . . vomit: see Prov 26:11. The washed . . . mud: its source is unknown. The dog that returns to its own vomit and the sow that is washed portray people who have made a religious profession or outward change without an inner change that affects their nature. They soon return to their true nature.
76. 2 Peter 3:1 We know the spectacle of an immutable universe; the days fly by and the seasons return. Could the fate of the world change someday? Christians of that day are loath to think of it and quick to deny it. To eliminate this uncertainty, the author first of all recalls the teaching of the Prophets, the Apostles, and Christ himself about the end of the world. Furthermore, in the Bible there are two or three passages that make us reflect: the manner in which the cosmos rises in the midst of the initial disorder as well as the drowning of everything at the Flood; hence, our world does not have the promises for eternity.
    What then is the reason for the long delay? There are two reasons: first, the Lord does not count time as we do; above all, his mercy is immense and he awaits the conversion of everyone. But the announcement of the end remains such as was taught by the Gospels (see Mt 24:43; Lk 12:39-40; 1 Thes 5:2). In the face of the unforeseeable character of history and the unforeseeable plan of God, there is the temptation to take refuge in the name of the perpetuity of the cosmos.
77. 2 Peter 3:4 Our ancestors: the faithful of the first Christian generation.
78. 2 Peter 3:5 God created the world by his word, and that word will be just as active in the final conflagration.
79. 2 Peter 3:10 The Day of the Lord . . . a mighty roar: this “Day” is also mentioned in Acts 2:20, 1 Cor 5:5, and 1 Thes 5:2 and refers to Christ’s Second Coming, repeating the sayings of the Prophets (e.g., Joel 2:1; Zeph 1:7). This coming is certain, but the time is known only to the Father (see Mk 13:32). It will arrive suddenly, unexpectedly, and without warning (see 1 Thes 5:1-3), ushering in the solemn judgment (see Acts 17:31). The heavens will disappear with a mighty roar: this is apocalyptic, figurative language like that of the Books of Daniel and Revelation.
80. 2 Peter 3:11 What is it that is delaying the coming of the Messiah? The sins of human beings. This is what many thought among the Jewish circles, and our author shared that conviction. He wishes above all to encourage Christians to stand fast and make progress in the faith. Their eyes are not fixed on a hazy horizon; rather, they live from the promise of an unimaginable renewal of humankind and the world through the Christ who comes.
81. 2 Peter 3:12 Day of God: synonymous with “Day of the Lord.” The idea of a final conflagration, found only here in the New Testament, was common in apocalyptic writings and in Greco-Roman thought.
82. 2 Peter 3:13 New heavens and a new earth: promised by Isaiah (65:17; 66:22) and confirmed by Revelation (21:1).
83. 2 Peter 3:15 Your opportunity to be saved: literally, “salvation.”
84. 2 Peter 3:16 Speaking of it: the teaching just set forth in this Letter, which is also found in Paul: God’s saving will (see Rom 2:4; 9:22f; 1 Cor 1:7f); Christ’s return (see 1 Thes 4:16f; 1 Cor 15:23-52); getting ready for the judgment (see Col 1:22f; Eph 1:4-14; 4:30; 5:5-14); God’s just judgment (see Rom 2:5-9); and God’s forbearance as time to repent (see Rom 2:4). Other Scriptures: this comparison of Paul’s Letters with the rest of Scripture indicates that Christian writings are on a par with the Old Testament Books (see 2 Pet 1:21; 2 Tim 3:16).
85. 2 Peter 3:18 Grow in . . . knowledge: the author closes by stressing knowledge once more (see note on 2 Pet 1:2). To him be glory: this doxology corresponds to the one in 1 Pet 5:11.
86. 1 John 1:1 An identical movement of life is transmitted from the Father to the Son, from the Son to his witnesses, and from his witnesses to believers. And the authenticity of this sharing is guaranteed by the real contact of the witnesses with the Son of God, the Word of Life (see Jn 1:1), the Messiah who is truly man. The Christian faith starts from a fact, an event, an experience. Thus, everything appears as a movement from God and a striving toward him, a fellowship of life. Without such an insertion in the bonds of the Church and this link with a real testimony, it would be vain speculation.
    This Prologue deals with the same themes and makes use of the same words as the Prologue to John’s Gospel (beginning, Word, life).
87. 1 John 1:1 The Word of God was the source of life (see Deut 4:1; 32:47; Mt 4:4; Phil 2:16). John gives the title “Word” to the Son of God become man with whom the Apostles lived. Thus, they became eyewitnesses of his glory. They touched him and knew he was real. They heard him with their ears as he spoke the words of life. Everything they preached and wrote about him was based on fact.
88. 1 John 1:2 That life . . . the eternal life: i.e., Christ. He is called “life” because he is the living one who has life in himself (see Jn 11:25; 14:6). He is also the source of life and sovereign over life (1 Jn 5:11). This Letter begins and concludes (1 Jn 5:11) with the theme of eternal life.
89. 1 John 1:3 Fellowship (or communion): the word expresses one of the most important themes in Johannine mysticism: the unity of the Christian community, based on the oneness of each believer with God in Christ. This unity is described in the figures of the vine and the branches (see Jn 15:1-5) and the body and the head (see 1 Cor 12:12; Col 1:18). It also finds expression in various formulations: Christians “abide in God and God in them”; “they are born of God”; “they belong to God”; “they know God.” Such a union with God is manifested in faith and fraternal love.
90. 1 John 1:5 There is no fellowship with God in the absence of faith or love. Christians do not achieve fellowship with God the Light (see Jn 8:12) by giving themselves over to Illuminism or by some magical rite; they do so by believing in the Redemption brought about by Christ’s Passion and by living in the truth (see Jn 3:31), i.e., by entering into a life experience that keeps the commandments of the Gospel in a concrete manner.
91. 1 John 1:5 Light . . . darkness: light represents all that is good, true, and holy, whereas darkness stands for all that is evil and false (see Jn 3:19-21).
92. 1 John 1:8 Christians do not live in some superior spiritual sphere far removed from our daily lives on earth. We must in all honesty acknowledge that sin is present in our lives with all its weight. If we do not do so, we oppose the whole experience attested by Scripture and render insignificant the voluntary sacrifice that Christ made of himself so that human beings might have life. Deliverance from sin is obtained not by evasion but by the act of God who forgives and justifies us in the very depths of our being.
93. 1 John 2:3 Gnostics claimed to possess a special revealed “knowledge.” But John stresses that there is a real and living knowledge of God, a true light, an authentic truth, and it is expressed in a life that is lived in accord with the commandments of God. Its great characteristic is love. New doctrines are being put forth. Christian teaching is a commandment of Jesus, which in this sense is old. Yet it is also new because it is revealed in Jesus as a fact as well as in the life of believers. In the face of everything that is without purpose or sense, faith is a ray of light, a victory over darkness, a bright dawn for the world.
94. 1 John 2:4 John reiterates the testimony of Paul and James about faith and works. James said that faith without works is dead (see note on Jas 2:14-26). Paul indicated that rewards would be based on good and bad deeds (see 2 Cor 5:10; see also note on Rom 4:3). John says that Christians who do not keep the commandments of Jesus are liars and the truth is not in them. For faith in Christ without good deeds, i.e., keeping the commandments, is not authentic.
95. 1 John 2:7 New commandment: see Jn 13:34f. The Biblical commandment to love was old (see Lev 19:18; also Mt 22:39-40). However, its newness is seen in (1) the new illustration of love on the Cross; (2) Christ’s exposition of the Old Testament law (see Mt 5), which appeared to be new to those who heard it; and (3) the everyday experience on the part of believers as they grow in mutual love.
96. 1 John 2:12 The author addresses all with affection: “Dear children,” as he says. He wants to answer every one of them—the old as well as the young. He recalls that Christians are set free from sin, that they are the vanquishers of the power of evil, personified in the Bible as the devil, “the evil one.” This victory is attained by the action of God and not by adhering to the speculations that are being spread about. Adhering therein is the “world”—a term that refers to all that is opposed to God. The fourth Gospel had already accustomed us to this language that opposes God to the world and light to darkness. The author wishes to speak thereby of all the limitations of the human, e.g., unregulated desires, the need to possess, and the satisfaction of extravagance. In the face of this seduction that troubles every existence, believers can stand fast only by a life marked profoundly by the word of God.
97. 1 John 2:16 The author here defines three great sins of worldliness: the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life. The first has to do with inordinate desire for sensuality (see Eph 2:3; 1 Pet 2:11; 2 Pet 2:10, 18). The second has to do with covetousness, which springs from the eyes and has to do with the desire for things (see Job 31:1; Ezek 23:12-17; Mt 5:27ff). The third has to do with worldly ambition, ostentation, pride and arrogance, independence of God (see Ps 10:4; Prov 16:5; Isa 13:11; Lk 1:51-52; Jas 4:6, 10; 1 Pet 3:8; 5:5).
98. 1 John 2:18 New teachers have arisen proclaiming a message different from that of the Gospel of Jesus. Is this not a sign that the end is near? The circumstances that Jesus had described in this respect (see Mk 13:22; see also 2 Thes 3:4; Rev 13:12-15) suddenly appear to be present. It is at least a time of crisis. The false teachers refuse to acknowledge either Christ or the Father, and they do away with the Gospel. The author is quick to set these teachers straight: those who do not accept the Gospel are no longer in the Church in spite of all appearances. Believers should cling to the teaching they originally received, i.e., to the great ideas of Christian initiation, for what is at issue is the Word of Jesus. They have been anointed by the Holy One, that is, they are penetrated by the word and the grace of Jesus. Let them not be concerned with new words and new teachings but be alert to await the Lord’s coming.
99. 1 John 2:18 Scripture distinguishes the Antichrist from many antichrists and from the spirit of the Antichrist (1 Jn 4:3). Here John is speaking of all who follow the Antichrist and imitate his evil spirit. He assumes that his readers know that a great enemy of his people will arise before Christ’s return. This enemy is the Antichrist, “the man of lawlessness” (see notes on 2 Thes 2:3b-12 and 2:3b-4) and “the beast” (Rev 13:1-10). But before his coming there will be many antichrists characterized by (1) denial of Christ’s Incarnation (see 1 Jn 4:2; 2 Jn 7) and Divinity (see 1 Jn 2:22); (2) denial of the Father (see 1 Jn 2:22); (3) nonpossession of the Father (see 1 Jn 2:23); (4) falsehoods (see 1 Jn 2:22), deceptions (see 2 Jn 7); (5) many in number (see 1 Jn 2:18); (6) nothing in common with believers (see 1 Jn 2:19).
100. 1 John 2:20 Anointed by the Holy One: reference to the Spirit who has been given to the Messiah (see Isa 11:2; 61:1), and then conferred by the Messiah on believers (see 1 Jn 3:24; 4:13; 2 Cor 1:21) so as to teach them about all things (see 1 Jn 2:27; Jn 16:13f; 1 Cor 2:10, 15). As a result, the words of Jesus are “spirit and life” (Jn 6:63).
101. 1 John 2:29 The author takes ideas already expressed and develops them in new ways. In ch. 1:5-7 he used the phrase “God is light”; now he expresses the new theme that “God is righteous.” God forgives human beings, bestowing upon them a condition in which they can stand before him. Here, too, it is not a question of abstract ideas but of life practices. What a bold affirmation about the Divine Sonship; what a dizzying perspective of a faith that must one day go beyond itself in the full vision of God!
102. 1 John 3:4 Breaking away from sin does not take place by delighting in sublime thoughts but by the action of God in Jesus Christ. For it is Christ alone who is without sin (see Jn 8:26). And it is not words but deeds that bear witness to this liberation. To what options or influences does our life cling? Is it in the grip of the devil or does it cling to the word of God? Certainly, sin is part of the daily life of believers (1 Jn 1:8-10), but we are speaking about the fundamental and general choice between sin and righteousness. Which do we choose?
103. 1 John 3:6 Whoever remains in him does not sin: the author is not speaking about sinless perfection (see 1 Jn 1:8—2:1). He is simply asserting that the life of believers is dominated not by sin but by doing the right thing.
104. 1 John 3:9 His seed: a reference to Christ (see 1 Jn 5:18; Gal 3:16) or to the Holy Spirit (see 1 Jn 2:20-27) or to the seed of Divine life that God introduced into us.
105. 1 John 3:11 There are two attitudes toward life—hate and love, murder and the offering of one’s life. Cain is the Biblical prototype of all the homicidal impulses that arise in the human heart (see Gen 4; Heb 11:4); these come together in what the author’s language terms “the world.” This symbolizes death. Christian behavior—which is life, love, and offering of self—draws us away from the world. Christ gives us both the power to do so and the example to follow in the concrete reality of his Passion. Believers must do likewise. They can count on God’s mercy. Verse 23, which expresses the whole intent of the Letter, brings out clearly the mind of the author in regard to the growing Gnosticism.
106. 1 John 3:18 Like James, John insists on the value of good works. Love is not a mere matter of lip service; it must be seen and known in actions. Beautiful words are meaningless if they are not accompanied by good deeds.
107. 1 John 3:22 Believers who have a good conscience desire nothing that is contrary to God’s honor and glory. They will trust in God, who will give them the good things they request (see Ps 84:12).
108. 1 John 3:23 This commandment has two parts: (1) belief in Christ (see Jn 6:29) and (2) love for one another (see Jn 13:34f). The Letter develops part one in 4:1-6 and the second part in 4:7-12.
109. 1 John 4:1 We must learn to discern the thoughts of human beings—the “spirits.” Among the teachers and theorists that had appeared at this time there were those who did not acknowledge Jesus as the Lord and Savior and wished to impose their views on the Christian communities. John says that this is perversion, the appearance of false christs of the end times (see 1 Jn 2:18-22). He strengthens believers by telling them that they do not belong to the world, i.e., this universe that delights in its limitations and its own insignificances. They must believe in the Gospel of God proclaimed by the witnesses who have been sent, among whom he places himself by saying “We are from God” (v. 6).
110. 1 John 4:2 Jesus Christ has come in the flesh: see note on 1 Jn 1:1. John excludes the Gnostics, especially those known as Cerinthians, who taught that the Divine Christ came upon the human Christ at his Baptism and left him at the Cross—thus claiming that only the man Jesus died.
111. 1 John 4:4 From God: another expression for “born of God” (1 Jn 2:29; 3:9). The one who is in the world: the devil (see Jn 12:31; 16:11).
112. 1 John 4:6 Spirit of truth . . . spirit of falsehood: this refers to the theme of the two spirits, which is similar to the theme of the two ways (see Deut 11:26; Mt 7:13-14). Confronted by two worlds, those who live on earth choose one or the other by partaking of the spirit of either one (see 1 Jn 3:8, 19). However, those who choose the right one (the spirit of truth) will attain certain victory (see 1 Jn 2:13f; 4:4; 5:4f).
113. 1 John 4:7 There are splendid pages in the Bible that speak of what love is—for example, Paul’s hymn on love (1 Cor 13) and this text. The whole theology of love is developed in these verses, which give us the deepest understanding of Christianity as a great movement of life and experience, and not an abstract speculation. Love is reality: i.e., in God; it is witnessed to in an experience: i.e., in Christ; and it is expressed in the reality of fraternal love: i.e., among believers.
     God and love: the two words go together, just as do knowledge of God and fraternal love. The living discovery of God does not take place in plumbing the most compelling ideas but in becoming like Christ, in the experience of fraternal love. Without this, no fellowship with God is possible. Fraternal love and faith in Christ go together; and this experience enables us to verify the value of every religion and every spirituality. Nothing else can deliver human beings from the fear of judgment.
114. 1 John 4:7 Love is from God: hence, those who love God show that they are born of God. God is love: i.e., he is loving in his essential nature and in all his actions. The Gospel of John also affirms that God is spirit (see Jn 4:24) and light (see Jn 1:5) as well as true and just, powerful, holy, and faithful.
115. 1 John 4:10 It was God who first loved us when we had no love for him or even for ourselves (see Rom 5:6-10). He showed his love by sending his Son to atone for our sins (see 1 Jn 2:2). This is the motive for our love for one another.
116. 1 John 4:13 A share in his Spirit: this is the Spirit promised for the Messianic Age (see Acts 2:17-21, 33); he has been poured out into our hearts (see Rom 5:5; 1 Thes 4:8) and brings forth in us the inner certainty that the Apostles proclaimed outwardly (see 1 Jn 5:6f; Acts 5:32)—in this case about the Divine adoption of Christians (see Rom 8:15f; Gal 4:6).
117. 1 John 5:1 In opposition to the fantasies spread about by the false teachers, John insists that there is no knowledge of God without an acknowledgment of his Son and acceptance of his commandments and his Gospel. There is no victory over the world (the forces of evil and human limitations) without adherence to Christ. There is no finding God except through the testimony in which he makes himself present: in Jesus Christ who offers his life for the world. Baptism and the Spirit are nothing if the blood is forgotten, for Redemption, the Paschal Mystery, and the Eucharist are the heart of faith. God’s self-revelation includes the entire life of Jesus from his Baptism to his Cross: the water and the blood (see Jn 19:34). Hence, there is no knowledge of God that does not transform itself into faith in his Son and in the acknowledgment of other human beings as brothers and sisters because they are God’s children.
118. 1 John 5:6 John is answering the false teachers who claimed that Jesus was born only a man, then at his Baptism the Son of God descended on him, but he left Jesus before the latter’s death on the Cross; therefore, it was only the man Jesus who died. In keeping with his teaching throughout the Letter that Jesus is God as well as man (1 Jn 1:1-4; 4:2; 5:5), John emphasizes that Jesus was Son of God all the time. This is a key point because if Jesus had died only as a man, his atonement would not have been enough to take away the sins of human beings.
119. 1 John 5:7 Three: the Scriptures required three witnesses (see Deut 17:6; 19:15; 1 Tim 5:19). In many manuscripts the text has been amplified; thus the post-Tridentine Vulgate has: “There are three witnesses in heaven: the Father, the Word, and the Spirit, and these three are as one: there are three witnesses on earth: the Spirit, the water, and the blood, and these three are as one.” The words in italics are not found in any of the early Greek manuscripts or translations, or in the best manuscripts of the Vulgate. They are almost universally regarded as a gloss.
120. 1 John 5:8 The three witnesses converge; blood and water join the Spirit (see 1 Jn 2:20, 27; Jn 3:5; 4:14) in testifying (see Jn 3:11f) to the mission of the Son who gives life (v. 11; Jn 3:15).
121. 1 John 5:13 Believers can be certain of partaking of the life of God; this whole Letter has given them the criteria that allow them to be sure of it.
122. 1 John 5:13 This summary of the Letter is reminiscent of the Epilogue of John’s Gospel (20:30f).
123. 1 John 5:14 Believers are not perfect; they all have their weaknesses. However, these failures are not to be confused with refusal of Christ, which is refusal of fellowship with God. The Bible speaks to us about Abraham and Moses, who could intervene for the sins of human beings. In the Church, all members can intercede for their brethren. The author does not include in his prayer those who pervert the faith.
124. 1 John 5:16 In general, the words There is a sin that leads to death refer not to just any sin that causes the loss of sanctifying grace (the “life of the soul”), but to an especially serious sin, such as apostasy, that causes the loss not only of grace but of faith as well. The distinction is intended to underscore the danger in which those who abandon the Christian fellowship (“are excommunicated”) place themselves, and to instill a salutary fear into them.
125. 1 John 5:18 The great certitudes that the speculations of the false teachers would like to shake are affirmed one last time, like a cry of victory. The community of God’s children, adhering to Christ, overcomes the forces of evil, truly knows God, and shares his life. To seek anything else is idolatry. The idols to be avoided are either paganism or the false gods of the heart that can turn believers away from faith and love.
126. 2 John 1:1 Presbyter: i.e., a term (which may also be translated as “elder”) used to designate a leader in the early Church (see notes on Tit 1:5-9 and 1:7). Chosen Lady (or “Sovereign Lady”): reference to one of the Local Churches of the time, which was under the leadership of the Presbyter and was confused by the advent of false teachers among her members.
127. 2 John 1:4 For more details, see 1 Jn 2:3-11; 3:11-14; 4:7-21.
128. 2 John 1:4 Walking in the truth: i.e., leading a specifically Christian way of life (see 1 Jn 1:6f; 2:6, 11; 3 Jn 3).
129. 2 John 1:5 John stresses the truth that words and deeds go together. Love means keeping the commandments of Jesus. And when Christians keep them, they are leading a life of faith.
130. 2 John 1:6 His commandments: see 1 Jn 2:7f; 3:23; 4:21.
131. 2 John 1:7 The false teachers are under the sign of the Antichrist (see 1 Jn 2:18-26; 4:1-3). They want to “go beyond” the teaching of Christ, thus adulterating Christ, the Gospel, and Love. This seems to be the Gnostic teaching attacked in the First Letter of John—that the Son of God did not become flesh (see Jn 1:14) but came upon the man Jesus temporarily at his Baptism and left before the crucifixion (see note on 1 Jn 5:6).
132. 2 John 1:7 Deceiver: another title of the Antichrist or of those associated with him (see 1 Jn 2:18f, 22; 4:2f). Antichrist: see note on 1 Jn 2:18.
133. 2 John 1:8 The author stresses that a future reward awaits those who work faithfully on earth (see Mk 9:41; 10:29f; Lk 19:16-19; Heb 11:26). We: some manuscripts have “you.”
134. 2 John 1:9 Goes beyond: a reference to the Gnostics’ claim that they had advanced far beyond the teaching of the Apostles; they were, in effect, teaching pure speculation as apostolic doctrine (see 2 Tim 2:16; Tit 3:9).
135. 2 John 1:10 The author warns against feeding and housing the false teachers, for that would be sharing in their evil deeds and tantamount to public approval.
136. 2 John 1:12 The Presbyter is well aware that some things are better spoken face to face than written. So he hopes to visit the Church soon. Paper and ink: paper came from papyrus reeds, which were easily acquired. Ink was made by mixing carbon, water, and gum. Our joy: or “your joy.”
137. 2 John 1:13 Your sister, the chosen one: most likely, another local church (perhaps that of Ephesus), which was also under the leadership of the Presbyter. Just as Christians are “brothers [and sisters],” the churches are “sisters.”
138. 3 John 1:1 Presbyter: see note on 2 Jn 1. Gaius: a loyal member of one of the churches in the province of Asia, who bears a common Roman name—one mentioned in four other places in the New Testament (Acts 19:29; 20:4; Rom 16:23; 1 Cor 1:14).
139. 3 John 1:2 John wishes Gaius well both spiritually and physically, for he knows that grace and health are two of the greatest gifts of God.
140. 3 John 1:3 Brethren: most likely itinerant missionaries to whom Gaius showed Christian hospitality. Walk in the truth: i.e., practice true Christian living.
141. 3 John 1:5 Apparently, the early Church provided hospitality and support for missionaries because they had given up their means of livelihood in order to preach the faith to others and deserved some kind of compensation (see 1 Cor 9:3-12).
142. 3 John 1:7 Name: of Jesus Christ (see note on Acts 5:41), which expresses the mystery of his divinity (see Phil 2:9; Jas 2:7; 1 Jn 2:12; 3:23; 5:13).
143. 3 John 1:9 Diotrephes: a leader of the local church who overstepped his boundaries. He not only failed to give allegiance to the Presbyter but also refused to offer hospitality and support to the missionaries who came to his church.
144. 3 John 1:11 John exhorts Gaius to keep on doing good and not be swayed by the un-Christian behavior of Diotrephes.
145. 3 John 1:12 Demetrius: possibly the bearer of the Letter. He may have been an important member of the community or one of the missionaries. Spoken favorably . . . and so has the Truth itself: most likely, John is referring to the Truth of the Gospel in Demetrius’ life. Like Gaius, Demetrius is “walking in the truth.” He lives the life of love.
146. 3 John 1:13 See 2 Jn 12-13 for a similar conclusion.
147. 3 John 1:15 Friends: probably those who oppose Diotrephes and are loyal to the Presbyter.