| Douay RheimsDouay-Rheims Bible -- The New Testament was published at Rheims (1582), the Old Testament at Douay (1609). The Douay Rheims served as the main English bible for the Catholic world for centuries. Bishop Challoner updated it extensively mid-18th century. Biblical scholar Rev. George Haydock compiled a Catholic commentary mid-19th century. This text set is from an approved 1914 U.S. printing. | Haydock CommentaryHaydock Catholic Bible Commentary - based on the Douay-Rheims Bible; originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). |
| 1 Simon Peter, servant and apostle of Jesus Christ, to them that have obtained equal faith with us in the justice of our God and Saviour Jesus Christ. | In the justice (or by the justice) of our God and Saviour, Jesus Christ. As justice and sanctification are equally attributed to God and to Jesus Christ, it shews that the Son was equally and the same God with the Father. Wi.
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| 2 Grace to you and peace be accomplished in the knowledge of God and of Christ Jesus our Lord: | |
| 3 As all things of his divine power which appertain to life and godliness, are given us, through the knowledge of him who hath called us by his own proper glory and virtue. | Glory and virtue. [1] By the Greek text, virtue is not here the same as power, as commonly in other places, but signifies God's goodness, mercy, and clemency. Wi.
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| 4 By whom he hath given us most great and precious promises: that by these you may be made partakers of the divine nature: flying the corruption of that concupiscence which is in the world. | Partakers of the divine nature. Divine grace infused into our souls, is said to be a partaking in the divine nature by an union with the spirit of God, whereby men are made his adoptive children, heirs of heaven, &c. Wi.
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| 5 And you, employing all care, minister in your faith, virtue; and in virtue, knowledge; | Join with your faith, virtue: think not that faith alone will save you without the practice of virtues and good works. By abstinence or temperance, is understood that virtue which helps to moderate the inordinate love of sensual pleasures, and to govern all disorderly passions and affections. Wi.
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| 6 And in knowledge, abstinence; and in abstinence, patience; and in patience, godliness; | |
| 7 And in godliness, love of brotherhood; and in love of brotherhood, charity. | |
| 8 For if these things be with you and abound, they will make you to be neither empty nor unfruitful in the knowledge of our Lord Jesus Christ. | |
| 9 For he that hath not these things with him, is blind, and groping, having forgotten that he was purged from his old sins. | Groping, [2] like one that is blind. The Greek may signify one who hath his eyes shut, or that is like a blind mole. Wi.
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| 10 Wherefore, brethren, labour the more, that by good works you may make sure your calling and election. For doing these things, you shall not sin at any time. | By good works you may make sure, &c. without diving into the hidden mysteries of predestination, &c. — You shall not sin at any time. These words evidently suppose, that the graces and assistances of God will not be wanting; for it would be in vain to command, unless a man had both free will and capacity to perform. But, as it follows, these helps shall be abundantly ministered to you. Wi.
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| 11 For so an entrance shall be ministered to you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. | |
| 12 For which cause I will begin to put you always in remembrance of these things: though indeed you know them, and are confirmed in the present truth. | I will begin. [3] That is, by the Greek, I will take care. Wi.
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| 13 But I think it meet as long as I am in this tabernacle, to stir you up by putting you in remembrance. | As long as I am in this tabernacle: to wit, of the body, in this mortal life. Wi.
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| 14 Being assured that the laying away of this my tabernacle is at hand, according as our Lord Jesus Christ also hath signified to me. | The laying aside, [4] or dissolution; i.e. my death is at hand. Wi.
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| 15 And I will endeavour, that you frequently have after my decease, whereby you may keep a memory of these things. | That you frequently have after my decease, [5] &c. Some expounded these words to signify: I will have you frequently in my thoughts, and remember you, praying for you after my death. But this does not seem the true and literal sense, nor do we need such arguments to prove that the saints pray for us. Wi.
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| 16 For we have not by following artificial fables, made known to you the power, and presence of our Lord Jesus Christ; but we were eyewitnesses of his greatness. | We have not by following artificial fables. Lit. learned fables, [6] invented to promote our doctrine. We, I with others, were eye-witnesses of his glory on Mount Thabor. Wi.
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| 17 For he received from God the Father, honour and glory: this voice coming down to him from the excellent glory: This is my beloved Son, in whom I am well pleased; hear ye him. | |
| 18 And this voice we heard brought from heaven, when we were with him in the holy mount. | |
| 19 And we have the more firm prophetical word: whereunto you do well to attend, as to a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: | And we have the surer word of prophecy, or to make our testimonies and preaching of Christ more firm. The revelations of God made to the prophets, and contained in the holy Scriptures, give us of all others the greatest assurance. Though the mysteries in themselves remain obscure and incomprehensible, the motive of our belief is divine authority. Wi. — If our testimony be suspicious, we have what you will certainly allow, the testimony of the prophets: attend then to the prophets as to a lamp that illumines a dark place, till the bright day of a more lively faith begins to illumine you, and the day-star arises in your heart: till this faith, which is like the day-star, give you a perfect knowledge of Jesus Christ. It is by the divine oracles you will acquire this knowledge, provided you peruse them with proper dispositions.
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| 20 Understanding this first, that no prophecy of scripture is made by private interpretation. | No prophecy of the scripture is made by private interpretation; or, as the Protestants translate it from the Greek, is of any private interpretation, i.e. is not to be expounded by any one's private judgment or private spirit. Wi. — The Scriptures cannot be properly expounded by private spirit or fancy, but by the same spirit wherewith they were written, which is resident in the Church.
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| 21 For prophecy came not by the will of man at any time: but the holy men of God spoke, inspired by the Holy Ghost. | For prophecy came not by the will of man at any time. This is to shew that they are not to be expounded by any one's private judgment, because every part of the holy Scriptures is delivered to us by the divine spirit of God, wherewith the men were inspired who wrote them; therefore they are not to be interpreted but by the spirit of God, which he left, and promised to his Church to guide her in all truth to the end of the world. Our adversaries may perhaps tell us, that we also interpret prophecies and Scriptures; we do so; but we do it always with a submission to the judgment of the Church, they without it. Wi.
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