God’s ministers are not to be judged. He reprehends their boasting of their preachers and describes the treatment the apostles every where met with.
He requireth to be esteemed for his office, but regardeth not to be praised of man for his vertue: considering that neither his ovvne conscience is a sufficient iudge thereof, but onely God vvho seeth al. 8 He toucheth them for contemning in their pride, the Apostles them selues as miserable: 18 threatening to come to those proude Falseapostles vvho vvere the authors of al these schismes.
1Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God.Così noi consideri ognuno come ministri di Cristo, e dispensatori de' misteri di Dio.SO let a man esteeme vs as the ministers of Christ, and the dispensers of the mysteries of God.Sic nos existimet homo ut ministros Christi, et dispensatores mysteriorum Dei. 2Here now it is required among the dispensers that a man be found faithful.Del resto poi ne' dispensatori ricercasi, che sian trovati fedeli.Here novv is required among the dispensers that a man be found faithful.Hic jam quæritur inter dispensatores ut fidelis quis inveniatur. 3But to me it is a very small thing to be judged by you or by man’s day. But neither do I judge my own self.A me poi pochissimo importa di essere giudicato da voi, o in giudizio umano: anzi nemmeno io fo giudizio di me medesimo.But to me it is a thing of lest account, to be iudged of you, or of mans day: but I iudge not my self neither.Mihi autem pro minimo est ut a vobis judicer, aut ab humano die: sed neque meipsum judico. 4For I am not conscious to myself of anything. Yet am I not hereby justified: but he that judgeth me is the Lord.Imperocché non sono a me consapevole di cosa alcuna: ma non per questo sono giustificato: e chi mi giudica, è il Signore.For I am not guilty in conscience of any things but I am not iustified herein: but he that iudgeth me, is our Lord.Nihil enim mihi conscius sum, sed non in hoc justificatus sum: qui autem judicat me, Dominus est. 5Therefore, judge not before the time: until the Lord come, who both will bring to light the hidden things of darkness and will make manifest the counsels of the hearts. And then shall every man have praise from God.Per la qual cosa non vogliate giudicare prima del tempo, fin tanto che venga il Signore: il quale rischiarerà i nascondigli delle tenebre, e manifesterà i consigli de' cuori: e allora ciascheduno avrà lode da Dio.Therfore iudge not before the time: vntil our Lord do come, vvho also wil lighten the hiddē things of darkenes, and vvil manifest the counsels of the hartes: & then the praise shal be to euery man of God.Itaque nolite ante tempus judicare, quoadusque veniat Dominus: qui et illuminabit abscondita tenebrarum, et manifestabit consilia cordium: et tunc laus erit unicuique a Deo. 6But these things, brethren, I have in a figure transferred to myself and to Apollo, for your sakes: that in us you may learn that one be not puffed up against the other for another, above that which is written.Or queste cose, o fratelli, le ho in figura trasportate sopra di me, e di Apollo per riguardo a voi: affinchè per mezzo di noi impariate, onde di là da quel, che si è scritto, non si levi in superbia l'uno sopra dell'altro per cagion di un altro.But these things, brethren, I haue transfigured into my self and Apollo, for you: that in vs you may learne, one not to be puffed vp against an other, aboue that is vvritten.Hæc autem, fratres, transfiguravi in me et Apollo, propter vos: ut in nobis discatis, ne supra quam scriptum est, unus adversus alterum infletur pro alio.
7For who distinguisheth thee? Or what hast thou that thou hast not received, and if thou hast received, why dost thou glory, as if thou hadst not received it?Imperocché chi è, che le differenzia? E che hai tu, che non lo abbi ricevuto? E se lo hai ricevuto, perché ne fai tu boria, come se non lo avessi ricevuto?For vvho discerneth thee? Or vvhat hast thou that thou hast not receiued? And if thou hast receiued, what doest thou glorie as though thou hast nor receiued?Quis enim te discernit ? quid autem habes quod non accepisti ? si autem accepisti, quid gloriaris quasi non acceperis ? 8You are now full: you are now become rich: you reign without us; and I would to God you did reign, that we also might reign with you.Già siete satolli, già siete arricchiti: senza di noi regnate: e voglia Dio, che regniate, affinchè noi pure con voi regniamo.Now you are filled, now are you become riche: without vs you reigne: & I would to God you did reigne, that vve also might reigne vvith you.Jam saturati estis, jam divites facti estis: sine nobis regnatis: et utinam regnetis, ut et nos vobiscum regnemus. 9For I think that God hath set forth us apostles, the last, as it were men appointed to death. We are made a spectacle to the world and to angels and to men.Imperocché io mi penso, che Dio ha esposti noi ultimi Apostoli, come destinati alla morte: conciossiachè siamo fatti spettacolo al mondo, agli Angeli, ed agli uomini.For I thinke that God hath shevved vs Apostles the last, as it vvere deputed to death: because vve are made a spectacle to the vvorld, and to Angels and men.Puto enim quod Deus nos Apostolos novissimos ostendit, tamquam morti destinatos: quia spectaculum facti sumus mundo, et angelis, et hominibus. 10We are fools for Christ’s sake, but you are wise in Christ: we are weak, but you are strong: you are honourable, but we without honour.Noi stolti per Cristo: e voi prudenti in Cristo: noi deboli, e voi forti: voi gloriosi, e noi disonorati.Vve are fooles for Christ: but you vvise in Christ. vve vveake: but you strong you noble, but vve base.Nos stulti propter Christum, vos autem prudentes in Christo: nos infirmi, vos autem fortes: vos nobiles, nos autem ignobiles. 11Even unto this hour we both hunger and thirst and are naked and are buffeted and have no fixed abode.Fino a questo punto noi soffriamo la fame, e la sete, e siamo ignudi, e siamo schiaffeggiati, e non abbiamo dove star fermi.Vntil this houre we doe both hunger, and thirst, and are naked, and are beaten vvith buffets, and are vvanderers,Usque in hanc horam et esurimus, et sitimus, et nudi sumus, et colaphis cædimur, et instabiles sumus,
12And we labour, working with our own hands. We are reviled: and we bless. We are persecuted: and we suffer it.E ci affanniamo a lavorar colle nostre mani: maledetti benediciamo: perseguitati abbiamo pazienza:and labour vvorking vvith our ovvne handes. vve are cursed: and do blesse. vve are persecuted: and susteine it.et laboramus operantes manibus nostris: maledicimur, et benedicimus: persecutionem patimur, et sustinemus: 13We are blasphemed: and we entreat. We are made as the refuse of this world, the offscouring of all, even until now.Bestemmiati porgiamo suppliche: siamo divenuti come la spazzatura del mondo, la feccia di tutti sino a questo punto.vve are blasphemed: and vve beseeche. vve are made the refuse of this vvorld, the drosse of al euen vntil novv.blasphemamur, et obsecramus: tamquam purgamenta hujus mundi facti sumus, omnium peripsema usque adhuc. 14I write not these things to confound you: but I admonish you as my dearest children.Non per fare a voi vergogna, scrivo queste cose, ma come miei figliuoli carissimi vi ammonisco.Not to confound you, do I vvrite these things: but as my deerest children I admonish you.Non ut confundam vos, hæc scribo, sed ut filios meos carissimos moneo. 15For if you have ten thousand instructors in Christ, yet not many fathers. For in Christ Jesus, by the gospel, I have begotten you.Imperocché quando voi aveste dieci mila precettori in Cristo, non avete però molti padri. Conciossiachè in Cristo Gesù io vi ho generati per mezzo del Vangelo.For if you haue ten thousand paedagoges in Christ: yet not many fathers. For in Christ IESVS by the Gospel I begat you.Nam si decem millia pædagogorum habeatis in Christo, sed non multos patres. Nam in Christo Jesu per Evangelium ego vos genui. 16Wherefore, I beseech you, be ye followers of me as I also am of Christ.Per la qual cosa siate (vi prego) miei imitatori, come io di Cristo.I beseeche you therfore be folovvers of me.Rogo ergo vos, imitatores mei estote, sicut et ego Christi. 17For this cause have I sent to you Timothy, who is my dearest son and faithful in the Lord. Who will put you in mind of my ways, which are in Christ Jesus: as I teach every where in every church.Per questo hovvi mandato Timoteo, che è mio figliuolo carissimo, e fedele nel Signore; il quale vi ridurrà a memoria le vie, che io seguo in Cristo Gesù, conforme insegno dappertutto in tutte le Chiese.Therfore haue I sent to you Timothee, vvho is my deerest sonne and faithful in our Lord: vvho vvil put you in minde of my vvaies that are in Christ IESVS, as euery vvhere in euery Church I teach.Ideo misi ad vos Timotheum, qui est filius meus carissimus, et fidelis in Domino: qui vos commonefaciet vias meas, quæ sunt in Christo Jesu, sicut ubique in omni ecclesia doceo.
18As if I would not come to you, so some are puffed up.Come se non fossi io per venire a voi, taluni si sono gonfiati.As though I vvould not come to you, so certaine are puffed vp.Tamquam non venturus sim ad vos, sic inflati sunt quidam. 19But I will come to you shortly, if the Lord will: and will know, not the speech of them that are puffed up, but the power.Ma verrò in breve da voi, se il Signore lo vorrà: e disaminerò non i discorsi di quegli, che si sono gonfiati, ma la virtù.But I vvil come to you quickly, if our Lord vvil: and vvil knovv not the vvordes of them that be puffed vp, but the povver.Veniam autem ad vos cito, si Dominus voluerit: et cognoscam non sermonem eorum qui inflati sunt, sed virtutem. 20For the kingdom of God is not in speech, but in power.Imperocché non istà il regno di Dio nelle parole, ma si nella virtù.For the kingdom of God is not in vvordes, but in povver.Non enim in sermone est regnum Dei, sed in virtute. 21What will you? Shall I come to you with a rod? Or in charity and in the spirit of meekness?Che volete? Che io venga a voi colla verga, o con amore, e spirito di mansuetudine?Vvhat vvil you? • in rodde that I come to you: or in charitie, and the spirit of mildnes?Quid vultis ? in virga veniam ad vos, an in caritate, et spiritu mansuetudinis ?
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Or by human judgment. Literally, by human day. The sense, says St. Jerome, is, by any human judgment, or by men, whose judgment is in the day, or time of this life: but God judges in his day, after this life, and chiefly at the last day of judgment.
Witham
Neither do I judge myself, so as to look upon myself absolutely certain of the state of my soul, or that I am for certain justified, though I am not conscious to myself of any thing, because I am to be judged by an omniscient God, the great searcher of hearts, who perhaps may discover faults, which I, partial to myself, overlook. Now if St. Paul durst not say, he was justified, what presumption is it for others to pretend to an absolute certainty, that they are just in the sight of God! (Witham)
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Estius
For I am not conscious. This great apostle of the Gentiles, though conscious to himself of no breach of duty, still does not dare to call himself just. How different is the conduct of this apostle, from those wicked impostors, who teach, that a man is justified by believing himself so. (Estius)
If this privileged apostle was afraid to from any judgment of his own heart and thoughts, whether they were pure or not, but left the trial thereof to the day of judgment, the day of his death, how presumptuous are they, who dare to pronounce on their election and predestination!
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Witham
Judge not, etc. He gives them an admonition against rash and false judgments, and hints at those among them, who said, this man is better, this man is greater than such a one, etc. See St. Chrysostom. (Witham)
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These things, brethren, I have in a figure transferred to myself, and to Apollo. Literally, these things have I transfigured in me and Apollo, that is, I have represented the divisions and disputes among you, as if it were by your contending, whether I, or Apollo, or Cephas were the best preachers, without naming those, as I might do, who are the true causes of these divisions, by striving who should be thought men of the greatest and brightest parts.
Witham
That in us, and by our example, who have no such proud disputes, you might learn that one be not puffed up against the other, and above that which is written, against the admonitions given in the holy Scriptures of being humble: or against what I have now written to you, that we must strive for nothing, but to be the faithful ministers of God, and not seek the esteem of men. (Witham)
It is the opinion of St. Thomas Aquinas and likewise of Estius, that St. Paul, Apollo, and Cephas were not the real causes of the divisions that existed amongst the new converts at Corinth, but that in making use of these names, he wished to teach them, that if it was unlawful to keep up these divisions even for the sake of the apostles, how far should they be from doing any thing of this kind for those whose authority was much less in the Church. But Calmet is of opinion, that the divisions amongst the Corinthians were certainly on account of Paul, Apollo, Cephas, and perhaps some others, whose names are not mentioned.
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Witham
For who distinguisheth, or hath distinguished thee from another? He speaks particularly to those proud, vain preachers: if thou hast greater talents than another man, who hath given them to thee, or to any one, but God, who is the giver, and the author of every gift and perfection? This is not only true of the gift of preaching, but of all gifts and graces; so that St. Augustine makes use of it in several places against the Pelagians, to shew that it is by grace only, that one man is preferred before another, and not by, or for his own merits. (Witham)
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Witham
Now you are satiated, etc. You great, vain preachers, you are rich in every kind, blessed with all gifts, etc. You reign over the minds of the people, without us, you stand not in need of our assistance. And I would to God you did reign, that we also might reign with you. I wish your reigning and governing the people were well grounded on virtue and truth, that we might be sharers of the like happiness. St. Chrysostom takes notice, that St. Paul speaks thus, meaning the contrary, by the figure called irony: and so also St. Chrysostom understands the two following verses, as if St. Paul only represented what those vain preachers said with contempt of him, as if he were only an apostle of an inferior rank, not one of the chief, nor of the twelve. And when he says, we are fools for Christ's sake, but you are wise: it is certain the apostles were not fools, nor these preachers whom he blames, wise, especially in Christ. But though the apostle partly use this figure of irony, intermixing it in his discourse, yet he also represents the condition of all true apostles, and preachers of Christ crucified, whose persons and doctrine were slighted, ridiculed, and laughed at by men that were wise only with worldly wisdom, especially by profane libertines, and atheistical men, that make a jest of all revealed religion. To go about preaching in hunger, in thirst, in nakedness, in want, under afflictions and persecutions, is what they think is to be miserable: they despise such men as the out-cast, the dross,[Ver. 8. Tanquam purgamenta, omnium peripsema, os perikatharmata, Sordes, quisquiliae, panton peripsema, Scobes, ramentum. See Mr. Legh, Crit. Sacra.] and the dregs of mankind. (See the Greek text.) (Witham)
Calmet
He speaks to the Corinthians, who forgetting their first fervour, and the Christian modesty which St. Paul had taught them, both by word and example, were endeavouring to distinguish themselves by the reputation and honour of the apostle, who had converted them, by their antiquity of faith, and by other things more frivolous. (Calmet)
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Made a spectacle. It is evident from the writings of St. Paul, and from innumerable other records, that the apostles were made a spectacle to the world and to men; but how, some one may perhaps ask, were they made a spectacle to angels? St. Chrysostom, Theod. [Theodoret?], and many others think, that the apostle is here speaking of the good angels, who behold with pleasure the labours and afflictions of the saints, knowing that it will prove a source of glory; but Estius, Vat. [Vatable?], and some others, are of opinion, that the wicked angels are here spoken of, who rejoice at the persecutions of God's servants, and wish to revenge themselves for the destruction of their empire.
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Estius
I write not. St. Paul here insinuates to the Corinthians, that they ought to blush with shame for neglecting the apostles, who had suffered so many hardships for them, to follow after teachers void of honour, and to glory in being called the disciples of such men. (Estius)
Witham
I admonish you as my dearest children, of what is for your good, and I may take this liberty, as being your spiritual father in Christ, by whom you were first made Christians. Be ye followers of me, as I also am of Christ: follow the doctrine of Christ, which I follow, and taught you. Timothy, my beloved son in the Lord, whom I send to you, will put you in mind of what I teach, and of what I practise. (Witham)
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etc. Some of those new doctors and preachers are so puffed up, that they pretend I dare not come to you any more, nor defend myself: he may also mean the man that lived in incest, his companions and his flatterers.
Witham
But I will come to you shortly, and then I shall use my authority in taking notice of their vain talk, they shall find and experience that power, which God hath given me by the gifts of the Holy Ghost, and of working miracles. (Witham)
Haydock
But I will come. The good effect which this letter produced amongst the Corinthians retarded his intended journey, so that he did not go to Corinth till one or two years after this letter was written. He wrote his second epistle to the same before he paid them a visit, to apply a soothing remedy to their minds and hearts, sorely afflicted with his charitably severe corrections contained in this his first epistle. (Haydock)
Witham
What will you; or what disposition shall I find in you? let it not be necessary for me to use the chastising rod by excommunications, and other spiritual arms, but be so reformed before I come, that I may come to you in the spirit of mildness, as I wish to do. (Witham)
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In the liturgy The Epistle vpon the 4 Sunday of Aduent.
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4. But not iustified.] No man sure of grace or iustification. The Heretikes are certaine that they be in Gods grace, but S. Paul though guiltie of no crime in his conscience, durst not assure him self that he vvas iustified, neither could take vpon him to be iudge of his ovvne hart and cogitations, vvhether they vvere pure or no: but the trial thereof he left onely to Gods iudging day.
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Loe vvhen he named him self, and Apollo, & Cephas: he meāt other seditious and factious preachers vvhose names he spared.
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In the liturgy The Epistle vpon S. Iames day, Iul. 25.
In the liturgy The Epistle for a Confessor that is not a Bishop.
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So may S. Augustine our Apostle say to vs English men.
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21. In rodde.] Spiritual power to punish or pardon. The Apostles haue povver of discipline and censures against offenders, and povver of gentlenes, meekenes, and indulgence also: to vse either punishing or pardoning, according to their wisedom, and according to the occasions of time and place.
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St Athanasius of Alexandria † AD 373 Epistola Encyclica. (Encyclical Letter.) 1
… That therefore the ordinances which have been preserved in the Churches from old time until now, may not be lost in our days, and the trust which has been committed to us required at our hands; rouse yourselves, brethren, as being stewards of the mysteries of God
St Basil the Great † AD 379 De Spiritu Sancto 8
… The apostle, it is true, says, “In all these things we are more than conquerors through him that loved us.” But in a phrase of this kind there is no suggestion of any lowly and subordinate ministry,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 18.1
1. O man of God, and faithful servant, and steward of the mysteries of God,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.pref.8
8. I pray those to pardon me, whom the boldness of such a lengthy address displeases. The thought of my office compels me to entrust to others what I have received. “We are stewards of the heavenly mysteries.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 2.26
… Elisha received the sheepskin as the greatest inheritance; for it was truly such; a more precious one than all gold. And thenceforth that Elias was a twofold person; an Elias above and an Elias below! I know ye account that just person blessed, and ye would each desire to be that person. What then if I show you that all among us, who are initiated,
St John Chrysostom † AD 407 Homilies on First Corinthians 10
… “Stewards;” saith he, indicating that we ought not to give these things unto all, but unto whom it is due, and to whom it is fitting we should minister.
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.2
… and then shall every man have praise of God. And these things, brethren, I have in a figure transferred to myself; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another."
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 103.10
… But as the righteous may be received with another intention,…He saith, “He who receiveth a righteous man in the name of a righteous man:” that is, receiving him in consideration of his righteousness:…that is, because he is Christ’s disciple, because he is a steward of the Mystery:
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St John Chrysostom † AD 407 Homilies on First Corinthians 10
… iv. 7 .) “For thou hast nothing of thine own, neither wealth, nor speech, nor life itself; for this also is surely the Lord’s. Wherefore, when necessity calls, do thou lay down this also. But if thou doatest on life, and being ordered to lay it down refusest, thou art no longer a faithful steward.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 82.22
… provided, however, that it be most assuredly believed and maintained that this way of lying is far removed from the authors who were employed to write holy writings, especially the canonical Scriptures; lest those who are the stewards of Christ, of whom it is said, “It is required in stewards, that a man be found faithful,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 126.11
… He led us to the inn, that is, the Church; He entrusted us to the host, that is, to the Apostle; He gave two pence, whereby we might be healed, the love of God, and the love of our neighbour. The Apostle spent more; for, though it was allowed unto all the Apostles to receive, as Christ’s soldiers, pay from Christ’s subjects,
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.2
2. Here then it is further required, that each of you be found faithful in his conscience: for a faithful man it is hard to find : not that thou shouldest shew thy conscience to me, for thou art not to be judged of man’s judgment
St John Chrysostom † AD 407 Commentary on Galatians 1
… See here the Apostolical spirit, the Evangelical loftiness! So too he writes to the Corinthians, “For we are not again commending ourselves unto you, but speak as giving you occasion of glorying;” ( 2 Cor. v. 12 .) and again, “But with me it is a very small thing that I should be judged of you, or of man’s judgment.” (
St John Chrysostom † AD 407 Homilies on Philippians 5
Would you see words both of humility and not of flattery, listen to Paul, saying, “But with me it is a very small thing that I should be judged of you, or of man’s judgment; yea, I judge not mine own self. For I know nothing against myself, yet am I not hereby justified.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 2
… will He not much more work through the Priests? Since if we were to make inquisition into the lives of our rulers, we should then become the ordainers of our own teachers, and all would be confusion; the feet would be uppermost, the head below. Hear Paul saying, “But with me it is a very small thing that I should be judged of you, or of man’s judgment.” (
St Augustine of Hippo † AD 430 The Confessions 3.7
… according to which Abraham, and Isaac, and Jacob, and Moses, and David, and all those commended by the mouth of God were righteous, but were judged unrighteous by foolish men, judging out of man’s judgment,
St Augustine of Hippo † AD 430 The Confessions 10.4
… For He is the same who begat me and who defends me; and Thou Thyself art all my good; even Thou, the Omnipotent, who art with me, and that before I am with Thee. To such, therefore, whom Thou commandest me to serve will I declare, not what I was, but what I now am, and what I still am. But neither do I judge myself.
St Augustine of Hippo † AD 430 On the Good of Widowhood 27
… but good report unto praise. I think that the Apostle took not the praise of men for any great thing, saying in another place, “But to me it is the least thing, that I be judged of you, or of day of man;”
St Augustine of Hippo † AD 430 Of the Work of Monks 37
… But if we be Pharisees, binding heavy burdens and laying them on your shoulders; yet do ye the things we say, even though ye disapprove the things we do. But to us it is a very small thing that we be judged by you,
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.48
… He who was carried up as far as the third heaven says, "Yea, I judge not mine own self;"
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 23.4
… And we ought now to give ear to the words, “Wherefore let him that thinketh he standeth, take heed lest he fall.” For do ye think, my Brethren, that these tares we read of do not get up into this seat? Think ye that they are all below, and none above up here? God grant we may not be so. “But with me it is a very small thing that I should be judged of you.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.14
… For with the good pleasure of Him who hath called us, we are shepherds, not hirelings. But as saith the Apostle, “But with me it is a very small thing that I should be judged of you, or of man’s day; yea, I judge not even mine own self. For I am conscious of nothing by myself, but I am not hereby justified. But He That judgeth me is the Lord.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 6.2
… Therefore Paul the Apostle, because he was ready to die for the brethren, and said, “I will myself be spent for your souls,” yet, because God only saw this in his heart, not the mortal men to whom he spake, he saith to them, “But to me it is a very small thing that I should be judged of you or at man’s bar.”
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St Ignatius of Antioch † AD 108 Epistle to the Romans: Shorter and Longer Versions 5
From Syria even unto Rome I fight with beasts, both by land and sea, both by night and day, being bound to ten leopards, I mean a band of soldiers, who, even when they receive benefits, show themselves all the worse. But I am the more instructed by their injuries [to act as a disciple of Christ]; “yet am I not thereby justified.”
St Ignatius of Antioch † AD 108 The Martyrdom of Ignatius 4
And these things he thus spake, and thus testified, extending his love to Christ so far as one who was about to
St Irenaeus of Lyons † AD 202 Against Heresies 4.9.2
… as also the Lord said to His disciples: “Ye shall see greater things than these.” And Paul declares: “Not that I have already attained, or that I am justified, or already have been made perfect. For we know in part, and we prophesy in part; but when that which is perfect has come, the things which are in part shall be done away.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.36.7
7. He writes as follows: “From Syria even unto Rome I fight with wild beasts, by land and by sea, by night and by day, being bound amidst ten leopards that is, a company of soldiers who only become worse when they are well treated. In the midst of their wrongdoings, however, I am more fully learning discipleship, but I am not thereby justified.
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
The blessed Paul, being girt about with every virtue , and called faithful of the Lord—for he was conscious of nothing in himself but what was a virtue and a praise
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 51
… And so the most blessed Paul, when he had begun not only to believe in the Son of God, but also to preach His deity, wrote, ‘I know nothing against myself
St John Chrysostom † AD 407 Homilies on First Corinthians 39
… “The first-fruits of them that slept.” But if their first-fruits, then themselves also, must needs rise again. Whereas if he were speaking of the resurrection from sins, and none is without sin;—for even Paul saith, “I know nothing against myself, yet am I not hereby justified
St John Chrysostom † AD 407 Homilies on Ephesians 22
… Perceivest thou that the expression is that of lowliness and of humility? For he already dwelt in Heaven. And hence also it was that he said, “For I know nothing against myself” (
St John Chrysostom † AD 407 Homilies on Philemon 2
… Hast thou done any act of humility? be not proud of it, otherwise all the merit of it is lost. Such was the Pharisee, he was puffed up because he gave his tythes to the poor, and he lost all the merit of it. ( Luke xviii. 12 .) But not so the publican. Hear Paul again saying, “I know nothing by myself, yet am I not hereby justified.” (
St Jerome † AD 420 Against the Pelagians 2
iv. 4 . I know nothing against myself, yet I am not hereby justified.
St Augustine of Hippo † AD 430 The Confessions 10.5
7. For it is Thou, Lord, that judgest me;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 112.2
2. “Blessed is the man that feareth the Lord: he will have great delight in His commandments” ( ver. 1 ). God, who alone judgeth both truthfully and mercifully, will see how far he obeyeth His commandments: since “the life of man on earth is a temptation,” as holy Job saith. But “He who judgeth us is the Lord.”
4:5
Tertullian † AD 220 The Five Books Against Marcion 5.7
“And the hidden things of darkness He will Himself bring to light,”
Origen † AD 254 Origen's Commentary on Matthew 11.15
… for, unless these gained the mastery, neither murders nor adulteries nor any other such thing would exist. Therefore, each man must keep his own heart with all watchfulness; for when the Lord comes in the day of judgment, “He will bring to light the hidden things of darkness and will make manifest the counsels of the hearts,”
Origen † AD 254 Origen's Commentary on Matthew 13.30
… for we do not declare it, according to the precept, “Judge not that ye be not judged,” “until the Lord come, who will both bring to light the hidden things of darkness and make manifest the counsels of the hearts.”
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 55
… and if he have sinned, let him cease from it; while if he have not, let him not be boastful. But let him abide in that which is good, without being negligent, nor condemning his neighbours, nor justifying himself, ‘until the Lord come who searcheth out hidden things
St Basil the Great † AD 379 The Letters 204.4
… if they do they will certainly come under the charge of the pride of the Pharisee, who, while justifying himself, condemned the publican) let him come with me to the physician; let him not “judge before the time until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
… Because Paul also saith this selfsame thing: or rather, there too it is Christ, speaking by Paul, and saying, “Why dost thou judge thy brother? And thou, why dost thou set at nought thy brother?” and, “Who art thou that judgest another man’s servant?” And again, “Therefore judge nothing before the time, until the Lord come.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 34
… v. 10 ), and again, “Who will bring to light the hidden things of darkness.” (
St Jerome † AD 420 The Letters of St. Jerome 11
… for, as He said Himself, “they that be whole need not a physician.” He wills the repentance of a sinner rather than his death, and carries home the poor stray sheep on His own shoulders. So, too, when the prodigal son returns, his father receives him with joy. Nay more, the apostle says: “Judge nothing before the time.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 78.5
… thirdly, lest you should be undone through groundless and malevolent suspicions concerning any servants of God, remember that word of the apostle, “Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man have praise of God;”
St Augustine of Hippo † AD 430 Letters of St. Augustin 92.2
… but when the Lord cometh, “who both will bring to light the hidden things of darkness and will make manifest the counsels of the hearts,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 95.3
… whereas, if you leave him unpunished, another is destroyed? I confess that I make mistakes daily in regard to this, and that I know not when and how to observe the rule of Scripture: “Them that sin rebuke before all, that others may fear;” and that other rule, “Tell him his fault between thee and him alone;” and the rule, “Judge nothing before the time;”
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.4
… “Judge nothing before the time until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall every man have praise of God.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.8
… For no one knoweth what passeth within a man, “but the spirit of the man which is in him.” We ought not to judge anything “before the time until the Lord come who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man have praise of God.”
St Augustine of Hippo † AD 430 City of God 22.29
… Our thoughts also shall be visible to all, for then shall be fulfilled the words of the apostle, “Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the thoughts of the heart, and then shall every one have praise of God.”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.8
… For so it is said, “And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent.” This shall be when the Lord shall have come, and “shall have brought to light the hidden things of darkness;”
St Augustine of Hippo † AD 430 The Enchiridion 121
… We love God now by faith, then we shall love Him through sight. Now we love even our neighbor by faith; for we who are ourselves mortal know not the hearts of mortal men. But in the future life, the Lord “both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man have praise of God;”
St Augustine of Hippo † AD 430 On the Good of Marriage 21
… and thus, as the many wives of the old Fathers signified our future Churches out of all nations made subject unto one husband, Christ: so our chief-priest, the husband of one wife, signifies unity out of all nations, made subject unto one husband, Christ: which shall then be perfected, when He shall have unveiled the hidden things of darkness,
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.18
60. To this category belongs also what he says in another passage: “Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the thoughts of the hearts: and then shall every man have praise of God.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.21
… What if they, whom thou observest now in any kind of error that can be, and whom thou condemnest as in most desperate case, what if before they end this life, they repent and find the true life in that which is to come? Wherefore, Brethren, let also what the Apostle says urge you to this. “Judge nothing before the time.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 35.9
9. When, therefore, our Lord Jesus Christ shall come, and, as the Apostle Paul also says, will bring to light the hidden things of darkness, and will make manifest the thoughts of the heart, that every man may have praise from God;
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 77.3
… His own peace will He give us, where we shall be beyond the possibility of dissension. Peace He leaveth with us, that we may not judge one another of what is secret to each, while here on earth: His own peace will He give us, when He “will make manifest the counsels of the heart; and then shall every man have praise of God.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 90.2
… and then shall every man have praise of God.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 56.9
… in which life ye see that with flesh we are covered round, through which flesh the heart cannot be seen. Therefore the Apostle saith, “Do not before the time judge anything, until the Lord come, and He shall enlighten the hidden things of darkness, and shall manifest the thoughts of the heart; and then praise shall be to each one from God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.7
… for all clouds are obscure, owing to their mortality: and they come and go. It is on account of these very obscurities of the flesh, that is, of the clouds, that the Apostle saith, “Therefore judge nothing before the time, until the Lord come, who will bring to light the hidden things of darkness.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.7
… night is in the proud who deal exceeding wickedly; night is the fear for the ungodly who forsake the law of the Lord; night is, lastly, the house of this pilgrimage, “until the Lord come, and bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man have praise of God.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 5.2
… investigation and explanation, and thus breaking the gates of our ignorance, and cutting asunder the bars of vices which shut us out from true knowledge, may lead to the hidden things of our secrets, and reveal to us who have been illuminated, according to the Apostle’s word, “the hidden things of darkness, and may make manifest the counsels of the hearts,”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 3
Comparisons of this kind are forbidden by the divine Apostle. In his Epistle to the Romans he writes “Therefore judge nothing before the time until the Lord come who both will bring to light the hidden things of darkness and will make manifest the counsels of the heart: and then shall every man have praise of God.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.40
… For as yet we know not how any of us will stand there. And Paul, the excellent preacher, says, Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts (
4:6
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 16
… Nor was it I that stayed them and destroyed their power, but it was the Lord, who said, “I beheld Satan as lightning fall from Heaven; ” but I, children, mindful of the Apostle’s words, transferred
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.25
… for otherwise they could not be one, except by learning unity in Us.’ And that ‘in Us’ has this signification, we may learn from Paul, who says, ‘These things I have in a figure transferred to myself and to Apollos, that ye may learn in us not to be puffed up above that is written
St Basil the Great † AD 379 De Spiritu Sancto 8
… For instance, whenever the Lord is called the Way, we are carried on to a higher meaning, and not to that which is derived from the vulgar sense of the word. We understand by Way that advance to perfection which is made stage by stage, and in regular order, through the works of righteousness and “the illumination of knowledge;”
St John Chrysostom † AD 407 Against Publishing the Errors of the Brethren 4
… And again, “Lest in some way after I have come God humble me, and I may have to mourn many of those who have before sinned, and have not repented over the uncleanness and lasciviousness which they had committed.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 31
… v. 2 .) And, “Ye received me even as Jesus Christ.” ( ib. iv. 14 .) And writing to the Corinthians he said, “Now some are puffed up, as though I would not come unto you.” ( 1 Cor. iv. 18 .) And again, “These things I have in a figure transferred to myself and to Apollos, that ye might learn in us not to think of men above that which is written.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 30
… (which is what constitutes difference of place;) but from the being conjoined or separated. For the being or not being a body, arises from the having been made one or not. But do thou, I pray, mark his considerate way, how he applies their words to our members. For as he said above, “These things have I in a figure transferred to myself and Apollos,” (
St John Chrysostom † AD 407 Homilies on Philippians 3
… The one event no less than the other gives you boldness. Note how he brings this forward in his own person, which he does in many places, as in the Epistle to the Romans; “For I am not ashamed of the Gospel.” ( Rom. i. 16 .) And again in that to the Corinthians; “And these things I have in a figure transferred to myself and Apollos.” (
St Augustine of Hippo † AD 430 The Confessions 12.25
… our neighbour, which we cannot so see as incommutable truth is seen; when, if Moses himself had appeared to us and said, “This I meant,” not so should we see it, but believe it? Let us not, then, “be puffed up for one against the other,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 95.4
… Verily, there arise usually from this cause bitter enmities even between persons bound to each other by the greatest affection and intimacy, when, “thinking of men above that which is written, any one is puffed up for one against another;”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.9
… For who maketh thee to differ? And what hast thou which thou hast not received? Now, if thou hast received it, why dost thou glory as if thou receivedst it not?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.2
2. The title then is not simply “To the sons of Korah,” but, “ For understanding , to the sons of Korah.” This is the case also with that Psalm, the first verse of which the Lord Himself uttered on the Cross: “My God, My God, look upon Me; why hast Thou forsaken Me?” For “transferring us in a figure”
4:7
Tertullian † AD 220 On Prayer 22
… Why do you denude before God what you cover before men? Will you be more modest in public than in the church? If your self-devotion is a grace of God, and you have received it, “why do you boast,” saith he, “as if you have not received it?”
Tertullian † AD 220 On the Veiling of Virgins 13
… For glory is a thing unlawful to those whose probation consists in humiliation of every kind. And if it is by God that the virtue of continence is conferred, “why gloriest thou, as if thou have not received?”
Tertullian † AD 220 On Modesty 14
… “Ye are already enriched! ye are already satiated! ye are already reigning!” and, “If any thinks himself to know, he knoweth not yet how it behoves him to know!” Is he not even then “smiting some one’s face,” in saying, “For who maketh thee to differ? What, moreover, hast thou which thou hast not received? Why gloriest thou as if thou have not received?”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.5
In the Gospel according to John: “No one can receive anything, except it were given him from heaven.” Also in the first Epistle of Paul to the Corinthians: “For what hast thou that thou hast not received? But if thou hast received it, why boastest thou, as if thou hadst not received it?”
St John Chrysostom † AD 407 Instructions to Catechumens 1.2
… But since it is necessary for his fellow servants to contribute of their own, then we will contribute of our own; yea rather not even are these things our own, but these too are our Master’s. “For what hast thou,” saith He, “that thou didst not receive? but if thou didst receive it, why dost thou glory, as if thou hadst not received it?”
St John Chrysostom † AD 407 Homilies on First Corinthians 10
… Matt. xix. 27 .) And Paul, no less, when he had said, “I labored more abundantly than they all,” ( 1 Cor. xv. 10 .) added, “yet not I, but the grace of God which was with me.” Elsewhere also, setting himself strongly against the same persons, he said, “For what hast thou which thou didst not receive?” (C.
St John Chrysostom † AD 407 Homilies on First Corinthians 12
[3.] Ver. 7 . “For who maketh thee to differ? For what hast thou which thou didst not receive?”
St John Chrysostom † AD 407 Homilies on Second Corinthians 5
Not by our own wisdom, but instructed by the power that cometh from Him. Those who glory speak not in this way, but as bringing in something from themselves. Whence he elsewhere also turns them into ridicule , saying, “For what hast thou that thou didst not receive? but if thou didst receive it, why dost thou glory as if thou hadst not received it.” (
St John Chrysostom † AD 407 Homilies on Ephesians 9
… Thou wilt neither be elated with bonds, nor with those very privileges which I mentioned, but as knowing that all is of grace, thou wilt humble thyself. The lowly-minded man is able to be at once a generous and a grateful servant. “For what hast thou,” saith he, “that thou didst not receive?” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 17
… And that pride arises from knowing nothing is manifest from hence. Christ “made Himself of no reputation” ( Philip. ii. 7 .), he therefore who knows this will not be high-minded. Man hath nothing except from God, therefore he will not be high-minded. “For what hast thou that thou didst not receive?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 23
… “For who maketh thee to differ” (he says) “and what hast thou which thou didst not receive? But if thou hast received it, why dost thou glory, as though thou hadst not received it?” (
St Jerome † AD 420 The Letters of St. Jerome 133.6
6. Surely the man who says this is no ordinary blasphemer; the poison of his heresy is no common poison. Since our wills are free, they argue, we are no longer dependent upon God; and they forget the Apostle’s words “what hast thou that thou didst not receive? Now if thou didst receive it why dost thou glory as if thou hadst not received it?”
St Jerome † AD 420 Against the Pelagians 1.27
… For if not one, nor a few, nor many, but all of us are governed by our own free choice, what becomes of the help of God? And how do you explain the text, “A man’s goings are ordered by the Lord”? And “A man’s way is not in himself”; and “No one can receive anything, unless it be given him from above”; and elsewhere,
St Jerome † AD 420 Against the Pelagians 2
7 . What have ye that ye did not receive?
St Augustine of Hippo † AD 430 The Confessions 7.21
… And the face of that pure speech appeared to me one and the same; and I learned to “rejoice with trembling.” So I commenced, and found that whatsoever truth I had there read was declared here with the recommendation of Thy grace; that he who sees may not so glory as if he had not received
St Augustine of Hippo † AD 430 The Confessions 13.14
… Betwixt whom and us, in this as yet uncertain state of human knowledge, Thou only dividest, who provest our hearts and callest the light day, and the darkness night. For who discerneth us but Thou? But what have we that we have not received of Thee?
St Augustine of Hippo † AD 430 Letters of St. Augustin 188.6
… “I would that all men were even as I myself: but every man hath his proper gift of God, one after this manner, and another after that.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 188.7
… “What hast thou that thou didst not receive? Now, if thou didst receive it, why dost thou glory as if thou hadst not received it?”
St Augustine of Hippo † AD 430 Letters of St. Augustin 218.3
… In the fact that you have begun to exercise this true wisdom, you have reason to give thanks. “For what have you which you have not received? But if you have received it, beware that you boast not as if you had not received it,”
St Augustine of Hippo † AD 430 City of God 17.4
… “For what hast thou,” saith the apostle, “that thou hast not received? But if thou hast received it, why dost thou glory as if thou hadst not received it?”
St Augustine of Hippo † AD 430 On Christian Doctrine pref.8
… For no one ought to consider anything as his own, except perhaps what is false. All truth is of Him who says, “I am the truth.” For what have we that we did not receive? and if we have received it, why do we glory, as if we had not received it?
St Augustine of Hippo † AD 430 On the Holy Trinity 5.14
… but this Spirit is ours in another mode, viz . that in which we also say, “Give us this day our bread.” Although certainly we have received that spirit also, which is called the spirit of a man. “For what hast thou,” he says, “which thou didst not receive?”
St Augustine of Hippo † AD 430 On the Holy Trinity 14.15
… Therefore it receives righteousness, that on account of this it may deserve to receive blessedness; and hence the apostle truly says to it, when beginning to be proud as it were of its own good, “For what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory as if thou hadst not received it?”
St Augustine of Hippo † AD 430 Of Holy Virginity 41
… Forsooth God, with Whom there is not unrighteousness, and by this means with what equity He makes some in this way, and others in that way, for man to know is either impossible or altogether hard: but that with equity He maketh, it is not lawful to doubt. “What,” therefore, “hast thou, which thou hast not received?”
St Augustine of Hippo † AD 430 On the Good of Widowhood 20
… forasmuch as to one waxing proud, and impiously glorying of that which he had, as though he had it of himself, the Truth saith by the Apostle, “But what hast thou, which thou hast not received? But, if thou hast received, why boastest thou, as if thou hadst not received?”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.2
… for it is "from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning." For what have we which we did not receive? and if we have received it, let us not boast as though we had not received it.
St Augustine of Hippo † AD 430 The Correction of the Donatists 9
38. But far be it from us that any one of our number should call himself in such wise just, that he should either go about to establish his own righteousness, as though it were conferred upon him by himself, whereas it is said to him, "For what hast thou that thou didst not receive?"
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.7
… Thus it is that God’s grace not only shows what ought to be done, but also helps to the possibility of doing what it shows. “What indeed have we that we have not received?”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.28
Men, however, are laboring to find in our own will some good thing of our own,—not given to us by God; but how it is to be found I cannot imagine. The apostle says, when speaking of men’s good works, “What hast thou that thou didst not receive? now, if thou didst receive it, why dost thou glory, as if thou hadst not received it?”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 15
… “The righteousness of God,” then, “by faith of Jesus Christ, is unto all that believe; for there is no difference, for all have sinned, and come short of the glory of God” —not of their own glory. For what have they, which they have not received? Now if they received it, why do they glory as if they had not received it?
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 50
Let no man therefore boast of that which he seems to possess, as if he had not received it;
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 54
… and this consent is certainly voluntary): faith, therefore, is in our own power. But, as the apostle says: “There is no power but comes from God,” what reason then is there why it may not be said to us even of this: “What hast thou which thou hast not received?”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 57
… If we say that it is not the gift of God, we must then incur the fear of supposing that we have discovered some answer to the apostle’s reproachful appeal: “What hast thou that thou didst not receive? Now, if thou didst receive it, why dost thou glory, as if thou hadst not received it?”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 60
Let this discussion suffice, if it satisfactorily meets the question we had to solve. It may be, however, objected in reply, that we must take heed lest some one should suppose that the sin would have to be imputed to God which is committed by free will, if in the passage where it is asked, “What hast thou which thou didst not receive?”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 27
… and yet this very trouble was to him in a certain manner a remedy against his pride. For he had said in his prosperity, “I shall never be moved;” and so was ascribing to himself what he was receiving from the Lord. “For what had he that he did not receive?”
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 34
… “For I declare, through the grace that is given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.” Whence, too, arises the well-known challenge: “What hast thou that thou didst not receive?”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 1.38
… But how He dispenses those benefits, making some deservedly vessels of wrath, others graciously vessels of mercy,—who has known the mind of the Lord, or who has been His counsellor? If, then, we attain to the honour of grace, let us not be ungrateful by attributing to ourselves what we have received. “For what have we which we have not received?”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 2.15
… Nor would the kindness which is bestowed on some freely appear, unless to other equally guilty and from the same mass God showed what was really due to both, and condemned them with a righteous judgment. “For who maketh thee to differ?”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.14
For that very pride has so stopped the ears of their heart that they do not hear, “For what hast thou that thou hast not received?”
St Augustine of Hippo † AD 430 Two Letters Written by Augustin to Valentinus and the Monks of Adrumetum 1.3
… Now, the apostle says to such, “Who maketh thee to differ from another?”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 15
… But inasmuch as they so preach human merits as to declare that a man has them of his own self, then most rightly the apostle replies: “Who maketh thee to differ from another? And what hast thou, that thou didst not receive? Now, if thou didst receive it, why dost thou glory as if thou hadst not received it?”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 4
… For what shall they have which they shall not receive? or what have they which they have not received?
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 10
… For I have received faith, which worketh by love, but I have not received perseverance therein to the end. Will any one dare to say that this perseverance is not the gift of God, and that so great a possession as this is ours in such wise that if any one have it the apostle could not say to him, ‘For what hast thou which thou hast not received?’
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 12
… Some are made to differ, however, not by their own merits, but by the grace of the Mediator; that is to say, they are justified freely in the blood of the second Adam. Therefore, when we hear, “For who maketh thee to differ? and what hast thou that thou hast not received? Now, if thou hast received it, why dost thou glory as if thou hadst not received it?”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 21
Those, then, were of the multitude of the called, but they were not of the fewness of the elected. It is not, therefore, to His predestinated children that God has not given perseverance for they would have it if they were in that number of children; and what would they have which they had not received, according to the apostolical and true judgment?
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.7
… And if thou hast received it, why boastest thou as if thou hadst not received it?”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.8
… and what hast thou that thou hast not received? Now, if thou hast received it, why dost thou glory as if thou receivedst it not?’
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.43
… This, beyond a doubt, is in contradiction to the apostle when he says, “For what hast thou that thou hast not received?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 17.5
… it believes, and by believing is enlightened. When this takes place in it, it will hear the words, “For ye were sometimes darkness, but now are ye light in the Lord.” For when ye were darkness, ye were not in the Lord: again, when ye are light, ye are light not in yourselves, but in the Lord. “For what hast thou which thou hast not received?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.3
… This it is which the blessed Apostle also says when he rebukes the proud, and those who boast as it were of their own deserts, “For who maketh thee to differ?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 43.14
… But the other virgins, how have they done? “Let your works shine before men, that they may see your good works, and glorify your Father which is in heaven.” He did not say, “may glorify you.” For thou hast no oil of thine own self. Boast thyself and say, I have it; but from Him, “for what hast thou that thou hast not received?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 95.4
… If thou hast given thyself charity which surpasseth all things, thou hast made God of light account with thee. What more can God give thee? Whatever He may have given, is less. Charity which thou hast given thyself, surpasseth all things. But if thou hast it, thou hast not given it to thyself. “For what hast thou which thou hast not received?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 14.5
… He must be glorified, but I must confess. Let man know his own condition, and confess to God; and hear the apostle as he says to a proud, elated man, bent on extolling himself: “What hast thou that thou didst not receive? And if thou didst receive it, why dost thou glory as if thou didst not receive it?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 27.7
… “Therefore I said unto you,” saith He, “that no man can come unto me except it were given to him of my Father.” Hence to believe is also given to us; for certainly to believe is something. And if it is something great, rejoice that thou hast believed, yet be not lifted up; for “What hast thou that thou didst not receive?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 49.8
… in that which is natural to himself he is Satan, in that which is of God he is blessed. For all that is of his own, whence comes it, but from his sin? Put away the sin, which is thine own. Righteousness, He saith, belongeth unto me. For what hast thou that thou didst not receive?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 85.3
… And this it is that is unknown to the servant, who knoweth not what his Lord doeth; and who, when he doeth any good thing, is lifted up as if he did it himself, and not his Lord; and so, glories not in the Lord, but in himself, thereby deceiving himself, because glorying, as if he had not received.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 3.3
… “My glory.” Even He calls God his glory, whom the Word of God so took, that God became one with Him. Let the proud learn, who unwillingly hear, when it is said to them, “For what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory as if thou hadst not received it?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.4
… but “he that glorieth, let him glory in the Lord.” …The Lord then hath taken up this city, and is known therein, that is, His grace is known in that city: for whatever that city hath, which glorieth in the Lord, it hath not of itself. For because of this it is said, “What hast thou that thou didst not receive?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.12
… Thou hast done: an ungodly man cannot justify himself. But who is He that justifieth? “Believing,” he saith, “on Him” that justifieth “the ungodly.” “For what hast thou which thou hast not received? But if thou hast received, why dost thou glory as if thou hast not received, as if of thyself thou hast?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 56.7
… true they will be, but thou wilt be false: but if thou shalt have known that thou canst say nothing true in the wisdom of God, in the faith of the Truth, save that which from Him thou hast received, of whom is said, “For what hast thou which thou hast not received?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 56.17
… But from thy field wilt thou give anything? He hath Himself rained in order that thou mayest have. From thy coffer wilt thou give anything? He hath Himself put in that which thou art to give. What wilt thou give, which from Him thou hast not received? “For what hast thou which thou hast not received?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 71.18
… 16 ). Ah! “alone.” Why hath he added “alone,” I ask you? It would suffice to say, “I will be mindful of Thy righteousness.” “alone,” he saith, entirely: there of mine own I think not. “For what hast thou which thou hast not received? But if also thou hast received, why dost thou glory as if thou hast not received.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 92.6
… and your faces shall not be ashamed.” Because therefore thou canst do no good, unless lightened by the light of God, and warmed by the spirit of God; when thou shalt see thyself working well, confess unto God, and say what the Apostle saith; say unto thyself, that thou be not puffed up, “For what hast thou that thou didst not receive?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.40
… “When Thou hidest Thy face, they are troubled” ( ver. 29 ). Many filled with good have attributed to themselves what they had, and have wished to boast as in their own righteousnesses, and have said to themselves, I am righteous; I am great: and have become self-complacent. Unto these the Apostle speaketh: “What hast thou, that thou didst not receive?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.20
153. “Health,” he saith, “is far from the ungodly: for they regard not Thy righteousnesses” ( ver. 155 ). This separateth thee, that what they have not done, thou hast done, that is, thou hast regarded the righteousnesses of God. But “what hast thou that thou hast not received?”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.10
… For “every good gift and every perfect gift is from above, and cometh down from the Father of lights.” “For what hast thou which thou didst not receive? But if thou hast received it, why dost thou glory as if thou hadst not received it?”
John Cassian † AD 435 The Conferences of John Cassian 3.16
… “What hast thou which thou didst not receive? But if thou didst receive it, why boastest thou as if thou hadst not received it?”
Pope St Leo I the Great † AD 461 Sermons 67
Therefore, dearly-beloved, by this unspeakable restoration of our health no place is left us for pride or for idleness: because we have nothing which we did not receive
4:8
Tertullian † AD 220 On Modesty 14
… for neither am I conscious to myself (of any guilt);” and, “My glory none shall make empty.” “Know ye not that we are to judge angels?” Again, of how open censure (does) the free expression (find utterance), how manifest the edge of the spiritual sword, (in words like these): “Ye are already enriched! ye are already satiated! ye are already reigning!”
Tertullian † AD 220 On Fasting 12
For, by this time, in this respect as well as others, “you are reigning in wealth and satiety”
St John Chrysostom † AD 407 Homilies on First Corinthians 12
Ver. 8 . “Already ye are filled, already ye are rich:” that is, ye want nothing henceforth; ye are become perfect; ye have attained the very summit; ye stand, as ye think, in need of no one, either among Apostles or teachers.
St John Chrysostom † AD 407 Homilies on Second Corinthians 23
… And therefore he made mention of the serpent and of Eve who was thus deceived by the expectation of acquiring more. And alluding to this in the former Epistle also, he said, “Now ye are become rich, ye have reigned as kings without us;” and again, “we are fools for Christ’s sake, but ye are wise in Christ.” (
St Jerome † AD 420 Against the Pelagians 3.6
… Hence the Apostle, speaking of our Lord, says that, at the end of the world, when all virtues shall receive their consummation, He will present His holy Church to Himself without spot or wrinkle, and yet you think that Church perfect, while yet in the flesh, which is subject to death and decay. You deserve to be told, with the Corinthians,
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 5.9
… though we were your own members) by the letters of our most religious emperor to the synod which you are gathering by divine permission at Rome, to the end that since we alone were then condemned to suffer persecution, you should not now, when our emperors are at one with us as to true religion, reign apart from us, but that we, to use the apostle’s phrase,
4:9
Tertullian † AD 220 The Five Books Against Marcion 5.7
… But here, at least, you say he interprets the world to be the God thereof, when he says: “We are made a spectacle unto the world, and to angels, and to men.”
Origen † AD 254 Origen's Commentary on the Gospel of John 1.24
… Now I ask whether the light of the world is the same thing with the light of men, and I conceive that a higher power of light is intended by the former phrase than by the latter, for the world in one sense is not only men. Paul shows that the world is something more than men when he writes to the Corinthians in his first Epistle:
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.10
… For martyrdom also the Saviour is wont to call a baptism, saying, Can ye drink the cup which I drink, and be baptized with the baptism that I am baptized with ? And the Martyrs confess, by being made a spectacle unto the world, and to Angels, and to men
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.53
… the daily and hourly deaths, the basket, the stonings, beatings with rods, the travelling about, the perils by land and sea, the deep, the shipwrecks, the perils of rivers, perils of robbers, perils from his countrymen, perils among false brethren, the living by his own hands, the gospel without charge, the being a spectacle to both angels and men,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.84
84. Sinners are planning upon our backs; and what we devise against each other, they turn against us all: and we have become a new spectacle, not to angels and men,
St John Chrysostom † AD 407 Homilies on First Corinthians 12
Ver. 9 . “For I think that God hath set forth us the Apostles last of all, as men doomed to death.”
St Jerome † AD 420 The Letters of St. Jerome 108.19
… I am aware that a talebearer—a class of persons who do a great deal of harm—once told her as a kindness that owing to her great fervour in virtue some people thought her mad and declared that something should be done for her head. She replied in the words of the apostle, “we are made a spectacle unto the world and to angels and to men,”
St Augustine of Hippo † AD 430 City of God 14.9
… of God’s people by his epistles, which edified not only those of his own time, but all those who were to be gathered in,—that hero, I say, and athlete of Christ, instructed by Him, anointed of His Spirit, crucified with Him, glorious in Him, lawfully maintaining a great conflict on the theatre of this world, and being made a spectacle to angels and men,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.2
… as saith the Apostle, “We are made a spectacle unto the world, and to angels, and to men.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.15
15. “Thou hast made me the reproach of the foolish.” Thou hast so willed it, that I should live among those, and preach the Truth among those, who love vanity; and I cannot but be a laughing-stock to them. “For we have been made a spectacle unto this world, and unto angels, and unto men:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.9
… it hath men in it who, like fish, delight in their own ruin, and prey upon each other; walk thou here, set thou thy foot on this. Thou wouldest see sights; be thyself a “spectacle.” That thy spirit may not sink, look on Him who goes before thee, and says, “We have been made a spectacle unto this world, and unto angels, and unto men.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 4.19
… While they were thus struggling, and had become, as writes the blessed Paul, a spectacle to angels and to men,
4:10
St John Chrysostom † AD 407 Homilies on First Corinthians 12
Ver. 10 . “We are fools for Christ’s sake, but ye are wise in Christ.”
St John Chrysostom † AD 407 Homilies on First Corinthians 16
“What then,” saith one, “if I have to struggle with hunger?” Thou endurest this with Paul, who saith, (
St John Chrysostom † AD 407 Homilies on Ephesians 20
… Whereas what I recommend is the part of soberness, and wisdom, and of the sublimest way of life. What then do I say is our duty? Take away from marriage all those shameful, those Satanic, those immodest songs, those companies of profligate young people, and this will avail to chasten the spirit of thy bride.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
… But if while He went by [the path of] affliction, thou [goest] by that of ease, thou no longer treadest the same path, which He trod, but another. How then dost thou follow, when thou followest not? How shalt thou be a disciple, not going after the Master? This Paul also says, “We are weak, but ye are strong; we are despised, but ye are honored.” (
St Jerome † AD 420 The Letters of St. Jerome 108.19
… She replied in the words of the apostle, “we are made a spectacle unto the world and to angels and to men,” and “we are fools for Christ’s sake”
4:11
St John Chrysostom † AD 407 Homily on the Paralytic Let Down Through the Roof 8
… at a loss for necessary food, and often goes to bed hungry, if he has come in here, and heard Paul saying that he passed his time in hunger and thirst and nakedness, and that he experienced this not on one or two or three days, but constantly (this at least is what he indicates when he says “up to the present hour we both hunger and thirst and are naked”),
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 1.22
22. But that you may learn that this also teaches us to consider those blessed whom we ought to consider blessed, is evident from hence. For when you hear Paul saying, “Even unto this present hour we both hunger, and thirst, and are naked, and are buffetted, and have no certain dwelling place.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 86
… Again thou art declaring to me the praise of poverty. For who, I pray thee, is blessed, the insulter, or the insulted? It is manifest that it is the insulted person. But then, the one, covetousness, urges to insult the other; poverty persuades to endure. “But the poor man suffers hunger,” thou wilt say. Paul also suffered hunger, and was in famine.
St John Chrysostom † AD 407 Homilies on First Corinthians 6
… For it may be added that the Teachers themselves surpassed the deeds of the others; living in hunger, in thirst, and nakedness. But we are desirous of enjoying great luxury, and rest, and ease; not so they: they cried aloud, “Even unto the present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place. (
St John Chrysostom † AD 407 Homilies on First Corinthians 13
Ver. 11 . “Even unto this present hour we both hunger and thirst and are naked.” Seest thou that all the life of Christians must be such as this; and not merely a day or two? For though the wrestler who is victorious in a single contest only, be crowned, he is not crowned again if he suffer a fall.
St John Chrysostom † AD 407 Homilies on First Corinthians 21
… Which also in the second Epistle he says; “I robbed other Churches, taking wages of them that I might minister unto you; and when I was present with you, and was in want, I was not a burden on any man.” ( 2 Cor. xi. 8, 9 .) And in this Epistle again, “We both hunger, and thirst, and are naked, and are buffeted.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
… vi. 4, 5 .) And again, “Even to this present hour, we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place, and labor, working with our own hands. Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat.” (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 12.7
… Among these Apostles was Paul, as it were the border, the least and last; as he saith himself, “I am the least of the Apostles.” In a garment the last and least thing is the border. The border is in appearance contemptible, yet is it touched with saving efficacy. “Even to this hour we both hunger and thirst, and are naked and buffeted.”
4:12
Origen † AD 254 Origen Against Celsus 5.63
… We, however, who are followers of the word of Jesus, and have exercised ourselves in thinking, and saying, and doing what is in harmony with His words, “when reviled, bless; being persecuted, we suffer it; being defamed, we entreat;”
Origen † AD 254 Origen Against Celsus 7.46
… As for those, however, who, along with other lessons given by the Divine Word, have learned and practised this, “when reviled to bless, when persecuted to endure, when defamed to entreat,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.53
… councils, prisons, bonds, accusers, tribunals, the daily and hourly deaths, the basket, the stonings, beatings with rods, the travelling about, the perils by land and sea, the deep, the shipwrecks, the perils of rivers, perils of robbers, perils from his countrymen, perils among false brethren, the living by his own hands, the gospel without charge,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 33
… What rulers have we fawned upon against you? Whose boldness have we denounced? And what has been done on the other side against me? “Lord, lay not this sin to their charge,” even then I said, for I remembered in season the words of Stephen, and so I pray now. Being reviled, we bless: being blasphemed we retreat.
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.48
244. But if I am perfect (I say this only by way of example, for in truth I am weak), if, then, I am perfect, I bless him that curses me, as Paul also blessed, for he says: “Being reviled we bless.”
St Ambrose of Milan † AD 397 Concerning Repentance 2.1.5
… Follow him who, by diligently ploughing his field, sought for eternal fruit: “Being reviled we bless, being persecuted we endure, being defamed we entreat, we are made as the offscouring of the world.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 48
… He says himself, “Being reviled, we bless; being persecuted, we suffer it” (
St John Chrysostom † AD 407 Homilies on First Corinthians 13
… this, I say, is the main point, not our suffering evil, for that is common to all, but our suffering without despondency or vexation. But we so far from desponding are full of exultation. And a sure proof of this is our requiting with the contrary those who do us wrong.”
St John Chrysostom † AD 407 Homilies on 1 Timothy 6
… Let us learn to pray like Christians. Those are the prayers of Gentiles, the supplications of Jews. The Christian’s are the reverse, for the forgiveness and forgetting of offenses against us. “Being reviled,” it is said, “we bless; being persecuted, we suffer it; being defamed, we entreat.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 10
… There would be no Heathen, if we were such Christians as we ought to be. If we kept the commandments of Christ, if we suffered injury, if we allowed advantage to be taken of us, if being reviled we blessed, if being ill-treated we did good (
St Jerome † AD 420 The Letters of St. Jerome 17.2
… I am a heretic, you say. What is it to you if I am? Stay quiet, and all is said. You are afraid, I suppose, that, with my fluent knowledge of Syriac and Greek, I shall make a tour of the churches, lead the people into error, and form a schism! I have robbed no man of anything; neither have I taken what I have not earned. With my own hand
St Jerome † AD 420 The Letters of St. Jerome 123.15
… that the name of God might not be blasphemed among the Gentiles. Though he had power to lead about a sister, a wife, he would not do so, for he did not wish to be judged by an unbeliever’s conscience. And, though he might have lived by the gospel, he laboured day and night with his own hands, that he might not be burdensome to the believers.
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.20
… , do not alienate your goodwill from him who asks it, both because your money will be useless, and because God will not pay you back, inasmuch as the man has done so; but when you do that from a regard to God’s precept, it cannot be unfruitful with Him who gives these commands.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 55.12
… O then that the Hen of the Gospel would tear in pieces and devour these blasphemers, creeping out of their holes, and inflicting hurtful stings, would pass them over into Her Body, and turn them into an egg. Let them not be angry; we seem to be excited; but we do not return curses for curses. “We are cursed, and we bless, being defamed, we entreat.”
4:13
St Barnabas † AD 61 The Epistle of Barnabas 6
… for He says, “And He placed me as a firm rock.” And the prophet says again, “The stone which the builders rejected, the same has become the head of the corner.” And again he says, “This is the great and wonderful day which the Lord hath made.” I write the more simply unto you, that ye may understand. I am the off-scouring of your love.
St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 8
Let not then any one deceive you, as indeed ye are not deceived; for ye are wholly devoted to God. For when there is no evil desire within you, which might defile and torment you, then do ye live in accordance with the will of God, and are [the servants] of Christ. Cast ye out that which defiles
St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 18
… “Where is the wise man? where the disputer?” Where is the boasting of those who are styled prudent? For our God, Jesus Christ, was, according to the appointment of God, conceived in the womb by Mary, of the seed of David, but by the Holy Ghost. He was born and baptized, that by His passion He might purify the water.
Origen † AD 254 Origen's Commentary on the Gospel of John 6.37
… For if there is any point in these stories of the Greeks, and if what we have said of the martyrs is well founded,—the Apostles, too, were for the same reason the filth of the world and the offscouring of all things,
St Dionysius of Alexandria † AD 265 Containing Epistles, or Fragments of Epistles 12.4
… And many who had thus cured others of their sicknesses, and restored them to strength, died themselves, having transferred to their own bodies the death that lay upon these. And that common saying, which else seemed always to be only a polite form of address, they expressed in actual fact then, as they departed this life, like the “ off-scourings of all .”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.22.7
… And many who cared for the sick and gave strength to others died themselves having transferred to themselves their death. And the popular saying which always seems a mere expression of courtesy, they then made real in action, taking their departure as the others’ ‘offscouring.’
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 8
… Now also He bears with this, and it is no wonder ( οὐδὲν ἀπεικὸς )! For this, hell is prepared; for this, the worm that dieth not. Behold, again I say and testify; let him laugh that will, let him scoff that listeth. Hereunto are we set, to be laughed at and mocked, to suffer all things. We are “the offscouring” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
… xii. 2 .) And again, “After three years” (he says) “I went up to Jerusalem.” ( Gal. i. 18 .) And again hear him saying, “It were better for me to die, than that any man should make my glorying void.” ( 1 Cor. ix. 15 .) And not only this, but again also in writing he said, “We are become as the filth of the world.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.39
… Remember what? “the rebuke that Thy servants have: and how I do bear in my bosom the rebukes of many people.” I went, saith he, to preach of Thee, and I heard reproaches, and bore them in my bosom, because I was fulfilling the prophecy. “Being defamed we entreat: we are made as the filth of the earth, and are the offscouring of all things unto this day.”
4:14
St John Chrysostom † AD 407 Homilies on First Corinthians 13
… Wherefore along with his severity he apologizes: for this so far from destroying the effect of the knife, rather makes it sink deeper in, while it moderates the full pain of the wound. Since when a man is told that not in reproach but in love are these things said, he the more readily receives correction.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.10
… but it is for the sake of honour, because of their age and kindly carefulness: just as Paul the elder saith, “Not to confound you I am writing these things, but as my dearly beloved sons I am admonishing you:”
4:15
Tertullian † AD 220 The Five Books Against Marcion 5.8
… “He gave gifts to the sons of men,” that is, the gratuities, which we call charismata . He says specifically “ sons of men ,” and not men promiscuously; thus exhibiting to us those who were the children of men truly so called, choice men, apostles. “For,” says he, “I have begotten you through the gospel;”
Tertullian † AD 220 On Monogamy 6
… for there are some to whom our monogamist parents Adam and Noah are not pleasing, nor perhaps Christ either. To Abraham, in fine, they appeal; prohibited though they are to acknowledge any other father than God. Grant, now, that Abraham is our father; grant, too, that Paul is. “In the Gospel,” says he, “I have begotten you.”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 3.9
… For he says, “My little children, of whom I travail in birth again until Christ be formed in you;” and again, “In Christ Jesus I have begotten you through the Gospel.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 7.9
9. And that thou mayest learn more exactly that in the Divine Scriptures it is not by any means the natural father only that is called father, hear what Paul says:— For though ye should have ten thousand tutors in Christ, yet have ye not many fathers: for in Christ Jesus I begat you through the Gospel
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 11.9
9. For the Father being Very God begat the Son like unto Himself, Very God ; not as teachers beget disciples, not as Paul says to some, For in Christ Jesus I begat you through the Gospel
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.18
18. Guard thyself then, O man; thou hast the signs of Antichrist; and remember them not only thyself, but impart them also freely to all. If thou hast a child according to the flesh, admonish him of this now; if thou hast begotten one through catechizing
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.54
… Now he is least of the apostles, now he offers a proof of Christ speaking in him; now he longs for departure and is being poured forth as a libation, now he thinks it more necessary for their sakes to abide in the flesh. For he seeks not his own interests, but those of his children, whom he has begotten in Christ by the gospel.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 3
VII. But do ye also, if you bear me any good will—ye who are my husbandry, my vineyard, my own bowels, or rather His Who is our common Father, for in Christ he hath begotten you through the Gospels
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.4
4. Do not thou, therefore, restrain a tongue whose noble utterances and fruits have been many, which has begotten many children of righteousness—yea, lift up thine eyes round about and see, how many are its sons, and what are its treasures; even this whole people, whom thou hast begotten in Christ through the Gospel.
St Gregory of Nyssa † AD 395 On Virginity 19
… not the Corinthians and Galatians only whom by his travailings he moulded for the Lord, but all in the wide circuit from Jerusalem to Illyricum; his children filled the world, “begotten” by him in Christ through the Gospel
St Gregory of Nyssa † AD 395 The Great Catechism 39
… there have been delivered to us in the Gospel three Persons and names through whom the generation or birth of believers takes place, and he who is begotten by this Trinity is equally begotten of the Father, and of the Son, and of the Holy Ghost—for thus does the Gospel speak of the Spirit, that “that which is born of Spirit is spirit ,” and it is “in Christ
St John Chrysostom † AD 407 Homilies on First Corinthians 13
… but granting to the others the great pains they had taken for the Corinthians, (for that is the force of the word Tutor,) the superiority in love he reserves for his own portion: for that again is the force of the word Father.
St John Chrysostom † AD 407 Homilies on Second Corinthians 4
… Whence he saith, “Even if I be not an Apostle unto others, yet at least I am to you;” ( 1 Cor. ix. 2 .) and, “Though ye have many tutors, yet have ye not many fathers;” (
St Augustine of Hippo † AD 430 The Confessions 8.2
3. To Simplicianus then I went,—the father of Ambrose
St Augustine of Hippo † AD 430 The Confessions 13.22
… For to this purpose said that dispenser of Thine,—begetting children by the gospel,
St Augustine of Hippo † AD 430 Letters of St. Augustin 208.5
… “God forbid that I should glory, save in the cross of our Lord Jesus Christ.” Moreover, since he sought not his own things, but the things which are Jesus Christ’s, whilst he exhorts to the imitation of his own life those whom he had “begotten through the gospel,”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 24
… union comes by the second, which is immaterial and divine. This affords sufficient ground for our opinion, that the birth of the body should be ascribed to nature, and the second birth to the Supernal Majesty. So the same apostle says again to the Corinthians, "I have begotten you in Christ Jesus by the gospel;"
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 32.10
… Moreover, the apostle fulfills this requirement not now in the typical observance, but in the spiritual reality, when he reproves those of whom he says that he had begotten them in Christ Jesus by the gospel,
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.5
… For what man can feel secure about a man, when it is written, "Cursed be the man that trusteth in man?" But the seed of which we are born again is the word of God, that is, the gospel. Whence the apostle says, "For in Christ Jesus I have begotten you through the gospel."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.55
… For he says, "Though ye have ten thousand instructors in Christ, yet have ye not many fathers; for in Christ Jesus I have begotten you through the gospel."
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 5.7
… See that this circuit of words hath this end, hath this issue. “Whosoever is born of God, sinneth not, because His seed remaineth in him.” The “seed” of God, i.e. the word of God: whence the apostle saith, “I have begotten you through the Gospel. And he cannot sin, because he is born of God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 29.2
2. The Prophet speaks, “Bring unto the Lord, O ye Sons of God, bring unto the Lord the young of rams” ( ver. 1 ). Bring unto the Lord yourselves, whom the Apostles, the leaders of the flocks, have begotten by the Gospel.
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St Ignatius of Antioch † AD 108 Epistle to the Antiochians 7
… Let us not bring disgrace upon our Father. Let us prove ourselves His true-born children, and not bastards. Ye know after what manner I have acted among you. The things which, when present, I spoke to you, these same, when absent, I now write to you. “If any man love not the Lord Jesus Christ, let him be Anathema.” Be ye followers of me.
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 2
… Let us celebrate it then, even heavenly joy, with those saints who formerly proclaimed a like feast, and were ensamples to us of conversation in Christ. For not only were they entrusted with the charge of preaching the Gospel, but, if we enquire, we shall see, as it is written, that its power was displayed in them. ‘Be ye therefore followers of me
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 1.9
… The Apostle calls me back, and as it were puts a bit upon my sorrow, saying, as you heard just now: “We would not that ye should be ignorant, brethren, concerning them that sleep, that ye be not sorrowful, as the rest which have no hope.” Pardon me, dearest brethren. For we are not all able to say: “Be ye imitators of me, as I also am of Christ.”
St John Chrysostom † AD 407 Homilies on First Corinthians 13
… Not that in self-exaltation he doth so, but implying that virtue is an easy thing. As if he had said, “Tell me not, ‘I am not able to imitate thee. Thou art a Teacher, and a great one.’ For the difference between me and you is not so great as between Christ and me: and yet I have imitated Him.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.82
… Thus also in the people of God, those spiritually free not only have children born into the enjoyment of liberty, like those to whom it is said, "Be ye followers of me, as I also am of Christ,"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.2
… for it is "from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning." For what have we which we did not receive? and if we have received it, let us not boast as though we had not received it. And in all these things which you know to be good in us, be ye our followers, at any rate, if we are Christ’s;
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.18
… Now it was quite competent for the apostle to say, and to say rightly: “Be ye imitators of me, as I also am of Christ;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 49.13
… Let her wipe the Feet with her hair, yea by all means wipe them, let her do works of mercy; and when she has wiped them, let her kiss them, let her receive peace, that she may have love. She has approached to such an one, has been baptized by such an one as the Apostle Paul: from him let her hear, “Be ye followers of me, even as I also am of Christ.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 51.10
… Hear Him who is Salvation; “What they say, do.” He has given thee assurance who hath said, “What they say, do.” Do they evil? “Do not what they do.” Do they good. They do not “salute by the way,” they do not preach the Gospel by occasion; “be ye followers of them, even as they also are of Christ.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 79.8
8. Understand then, my Brethren, our language and theirs, and look which ye would choose. This is what we say; “Be we holy, God knoweth it; be we unrighteous, this again He knoweth better; place not your hope in us, whatsoever we be. If we be good, do as is written, ‘Be ye imitators of me, as I also am of Christ.’
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 1.8
… Who then would not wonder at his divine wisdom and strictness? He laid hold on the very heavens, and sprang to the highest point of virtue. And his Teacher testifies this, when he thus speaks, “I have sent unto you Timothy, who is my beloved and faithful son in the Lord;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 30
… came the word of God out from you? or came it unto you only?” ( ib. xiv. 36 .) For there is nothing so powerful as emulation. And so he often employs it. For elsewhere too he says,” “And so ordain I in all the Churches;” ( ib. vii. 17 ); and again, “As I teach everywhere in every Church.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 37
Thus he brings in the other Churches also as holding this law, both abating the disturbance by consideration of the novelty of the thing, and by the general voice making his saying acceptable. Wherefore also elsewhere he said, “Who shall put you in remembrance of my ways which be in Christ, even as I teach everywhere in all the Churches.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 44
… For he intended perhaps to rebuke them about the things concerning which Paul also had written: and indeed Paul professed to send him for this very reason. “For I have sent Timothy unto you,” saith he, (c.
St John Chrysostom † AD 407 Homilies on Second Corinthians 1
… and charged them, saying, “Now if Timothy come, see that he be with you without fear.” ( 1 Cor. xvi. 10 .) How then is it that he associates him here in the outset with himself? After he had been amongst them, agreeably to that promise of his teacher, “I have sent unto you Timothy who shall put you in remembrance of my ways which be in Christ,” (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.11
… For they act where they are able, they are useful as far as they are able. But when the Apostle for other uses sought for those whose ways the weak ones might imitate; he saith, “I have sent unto you Timotheus, who shall bring you into remembrance of my ways.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 78
… So again in war, when the commander falls, the chief tribune assumes the command, not in the attempt to lay violent hands on the place of power, but because he cares for his men. So too the thrice blessed Timothy when sent by the divine Paul took his place.
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 31
… ix. 3 .) And to Philemon he wrote and said, “as Paul the aged, and a prisoner of Jesus Christ.” ( Phil. 9 .) And to the Galatians, “Behold, I Paul say unto you.” ( Gal. v. 2 .) And, “Ye received me even as Jesus Christ.” ( ib. iv. 14 .) And writing to the Corinthians he said, “Now some are puffed up, as though I would not come unto you.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 2
[7.] Ver. 8 . “Who shall also confirm you unto the end, that ye may be unreprovable.” Here he seems to court them, but the saying is free from all flattery; for he knows also how to press them home; as when he saith, (
St John Chrysostom † AD 407 Homilies on First Corinthians 14
… And the former he declared in the Epistle to the Philippians, saying, ( Phil. ii. 12 . καὶ[] om. in rec. text.) “Not as in my presence only, but also now much more in my absence, work out your own salvation with fear and trembling.” The latter he signifies in this Epistle, saying, (
St John Chrysostom † AD 407 Homilies on First Corinthians 28
… And this he doth that hence too he may render them more serious. For being anxious about his coming, they would correct the error. For the sojourning of Paul in any place was no ordinary thing: and to signify this he said, “some are puffed up, as though I would not come to you;” (
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Origen † AD 254 Origen's Commentary on the Gospel of John 1.10
… “The Lord shall give the word to those that preach with great power; the King of the powers of the beloved;” teaching at the same time that it is not skilfully composed discourse, nor the mode of delivery, nor well practised eloquence that produces conviction, but the communication of divine power. Hence also Paul says:
St John Chrysostom † AD 407 Homilies on First Corinthians 14
Ver. 19 . And therefore he goes on, “But I will come to you shortly, if the Lord will.” Now to say this only would seem to be mere threatening. But to promise himself and demand from them the requisite proof by actions also; this was a course for a truly high spirit. Accordingly he added this too, saying,
St John Chrysostom † AD 407 Homilies on First Corinthians 43
[5.] Ver. 5 . “But I will come to you,” saith he, “when I shall have passed through Macedonia.” This he had said also above; then however with anger: at least he added, (c.
St John Chrysostom † AD 407 Homilies on Second Corinthians 1
Why then does he add a second Epistle? Whereas in the first he had said, “I will come to you, and will know not the word of them which are puffed up, but the power;” (
St John Chrysostom † AD 407 Homilies on Colossians 1
… So, when he punishes the fornicator, look how he places himself on the tribunal; “for,” he saith, “I verily being absent in body, but present in spirit, have judged already as though I were present” ( 1 Cor. v. 3 .): and again, “I will come to you, and will know not the word of them which are puffed up, but the power” (
St Jerome † AD 420 Against the Pelagians 2
19 . I will come to you, if the Lord will.
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St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 15
It is better for a man to be silent and be [a Christian], than to talk and not to be one. “The kingdom of God is not in word, but in power.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.97
In Solomon, in Ecclesiasticus: “Be not hasty in thy tongue, and in thy deeds useless and remiss.” And Paul, in the first to the Corinthians: “The kingdom of God is not in word, but in power.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.5
42. For they store up all the strength of their poisons in dialetical disputation, which by the judgment of philosophers is defined as having no power to establish aught, and aiming only at destruction. But it was not by dialectic that it pleased God to save His people; “for the kingdom of God consisteth in simplicity of faith, not in wordy contention.”
St John Chrysostom † AD 407 Homilies on First Corinthians 14
… If those who are now puffed up desire to be some great ones; as soon as I am come, let them shew whether they have any such power. And let me not find them sheltering themselves behind a pomp of words: for that kind of art is nothing to us.
John Cassian † AD 435 The Conferences of John Cassian 15.3
… And when the heretic had approached him with his dialectic art, and wanted to drag him away in his ignorance to the thorns of Aristotle, the blessed Macarius put a stop to his chatter with apostolic brevity, saying: “the kingdom of God is not in word but in power.”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.54
… others he checks, who are going wrong. At one time he excommunicates, at another he confirms his love; at one time he grieves, at another rejoices; at one time he feeds with milk, at another he handles mysteries; at one time he condescends, at another he raises to his own level; at one time he threatens a rod,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 21.9
… for the one was reasonable, the other prudent, and both truly wise; his disposition sufficed for the training of his spiritual children, with very little need of words; his words with very little need of the rod,
St Ambrose of Milan † AD 397 Concerning Repentance 1.13
… For this is the meaning of the passage: “Thou hast given them to drink in large measure,” that their sorrow itself should have its measure, lest perchance he who is doing penance should be consumed by overmuch sorrow, as was said to the Corinthians: “What will ye? Shall I come to you with a rod, or in love and a spirit of meekness?”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 41.4
4. Wherefore also the Apostle says: “What will ye, shall I come to you with a rod, or in love and in the spirit of gentleness?”
St John Chrysostom † AD 407 Homilies on First Corinthians 14
[4.] Ver. 21 . “What will ye? Shall I come unto you with a rod, or in love and a spirit of meekness?”
St John Chrysostom † AD 407 Homilies on Second Corinthians 21
… For what he would say is this, ‘I beseech you do not compel me, nor leave me to use my power against those that hold us cheap, and think of us as carnal.’ This is severer than those threats towards them uttered in the former Epistle; “Shall I come unto you with a rod, or in love and a spirit of meekness?” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 5
… so it is here with the evil spirit. But why didst thou not punish them thyself, as thou didst that Bar-Jesus, and as Peter did Ananias, instead of delivering them to Satan? It was not that they might be punished, but that they might be instructed. For that he had the power appears from other passages, “What will ye? Shall I come unto you with a rod?” (
St Jerome † AD 420 The Letters of St. Jerome 82.1
… You come to me not with a rod and severity but in a spirit of kindness, gentleness, and meekness.
St Jerome † AD 420 The Letters of St. Jerome 108.20
… Was she quick-tempered? Paula coaxed her. Was she phlegmatic? Paula chid her, copying the example of the apostle who said: “What will ye? Shall I come to you with a rod or in love and in the spirit of meekness?”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.30
… the former are burdens to be borne in our [duties of] fellowship with brethren; the latter are those peculiar to ourselves, and borne by every man for himself. And in the same way, once more, the “rod” of which the apostle spoke in the words, “Shall I come unto you with a rod?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.29
… “for whom the Lord loveth He chasteneth: and scourgeth every son whom He receiveth.” Does the sinful son spurn chastening, when he sees the only Son without sin scourged? “I will visit their offences with the rod.” Thus too the Apostle threatens: “What will ye? shall I come unto you with a rod?”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.6
… He knew not himself as preferred above his brethren, when he said, We became babes in the midst of you ( 1 Thess. ii. 7 ); and again, But ourselves your servants through Christ ( 2 Cor. iv. 5 ). But, when he found a fault that required to be corrected, straightway he recollected himself as a master, saying, What will ye? Shall I come unto you with a rod (
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3. But what, it seems to me, is most within the scope of the Apostle's aim, who, as I said, is addressing the teachers, is this Who, O teacher, makes you to differ from another, as to be a better teacher and a better Christian, but yourself, who vainly extol your own wisdom and eloquence above that of others, or of your followers whom you have taught, as Psaphon did his birds, to sing your praises? If you say, "It is my labour, my zeal and industry, that mark me off from others," I answer, "What hast thou that thou didst not receive?" Thy talent for labour, thy abilities, and all the natural gifts of which you boast came to you from God. Much more came from Him thy supernatural gifts; therefore to Him give all the glory. S. Ephrem (de Pænitentiâ) wisely says: "Offer to God what is not thine own, that he may give thee what is His." Hence the Council of Arausica (Can. 22) lays down that we have nothing of our own except falsehood and sin. This is the literal sense, and the Apostle's meaning. Nevertheless, we must take notice that S. Augustine frequently, prosper, Fulgentius and the Council of Arausica (Can. 6) transfer these words of the Apostle's by parity of reasoning from the natural gifts of eloquence and wisdom, primarily referred to here, to the supernatural gifts and good works achieved by natural strength alone, as well as the labour, zeal, and industry of teachers, affect nothing for grace and holiness; and if these gifts to not warrant a man in boasting himself of his natural abilities, much less will they allow him to glory in the sphere of the supernatural, that they have made him holy, or more holy than others. This is the reason why S. Augustine refers these words to grace and predestination, in the sense that no one can separate himself from the mess of sinful human nature and make a beginning of his own salvation, by his own efforts and his own natural strength, as the Pelagians and Semi-pelagians held. It is, then, not the powers of nature but God that separates the man justified from the man not justified; for God is the great First Cause of all the gifts that the justified has, in such a way that he has nothing to mark him off from the non-justified, save what he has received from God. He is, therefore, debarred from all boasting. This, however, does not remove the fact that all this at the same time depends for its efficacy on the free co-operation if our will. For as S. Augustine lays down, through free-will assisted by grace, he who is converted can separate himself from him that is not. He says (de Spir. et Lit. c. 34): " To yield to the call of God, or to resist it, is an act of my own will. And this not only does not weaken the force of the words, 'What hast thou that thou didst not receive?' it even strengthens them. The soul cannot receive and have the gifts spoken of here except by consenting; and through this consent what it has, and what it receives, are of God. For to receive and to have are the acts of one that receives and has. " In other words they are the acts of one that consents freely to the grace of God calling him. S. Bernard (de Grat. et lib. Arbit.) says tersely: " What God gives to our free-will can no more be given without the consent of the receiver than without the grace of the Giver." If then it be asked: What makes a man that believes to differ from one that refuses to believe, it being understood that each received from God an equal grace of calling to faith, I should reply: He that believes does so through free-will, and not through his natural powers, as Pelagius supposed, and through the strength given him by Grace he makes himself to differ from one that believes not. For it was in his own power to assent, or not to assent, to grace, and therefore to believe or not to believe: when, then, he believes, he does so freely: he assents freely to the grace of God; he freely distinguishes himself from him that believes not. It may be said that he can boast himself, then, of having so distinguished himself from the other. But I answer that boasting is excluded, since he should attribute the chief glory, nay, the whole to God, by whose grace he has so separated himself. The reason is that by the strength of grace alone, not by natural powers, did he perform, or have power to do, or to wish for, the act by which he separated himself. From the same source came his strength for the embracing of grace, which is not distinguishable from assent to it, and for any attempt, or movement, or inclination towards it. For in that act there is not the least ground for saying that it has been effected by the power of free-will alone; for the whole of it, as far as its substance and real modes is concerned, is of grace and all of free-will; just as every work is wholly from God as its first cause, and wholly also from its secondary cause. But from grace it has it that it is supernatural and meritorious, and thence comes all its worth; it has from free-will its freedom only. As, then, the act itself and the co-operation with them, a man can no more boast of his co-operation and election than a beggar who is offered a hundred pieces of gold can boast of his having accepted them. And all that the Apostle means is that no one can so boast himself of anything as though he had nor received it from God. Otherwise, all virtue by itself, and the virtuous man by himself, are worthy of praise and honour; but this praise and virtue must be attributed to God; for whoever converts himself and separates himself from others does so not by his own natural abilities but by the power of the grace of God. Nor is it to be said that the Apostle's meaning is otherwise from the fact of his speaking literally, as I said before, of differences in wisdom, eloquence, and other natural gifts, which undeniably a man can acquire, or excel in by his own labours, zeal, and industry, and so make himself to differ from others less learned, and can also therefore give his own labour and zeal the credit, and boast moderately of his advancement. The Apostle is merely excluding that boasting which arises from pride and contempt of others: as if, for instance, you were to arrogantly boast that what you have is your own and came not from God. This is evidently S. Paul's meaning, from the words he adds: "Now if thou didst receive it, why dost thou glory as if thou hadst not received it?" If, then, you accommodate this sentence to supernatural things, it only excludes, according to S. Paul's meaning, that boasting which arises from a pride despising others, attributing all to itself, and not referring everything to God and His grace as the Well-spring of all. But you do not do this if you say that by the power of God's grace you have freely distinguished and divided yourself from sinners who prefer to remain in their sin; for you then give the praise and glory first and last to God and His Grace. All the same, however, free-will has its own praise and glory, though that praise and glory, be it recollected, was received by the grace of God. From what has been said it follows that he who is converted is to be distinguished from him who is not, and that he is converted as well by grace as by free-will. For although both have prevenient grace, which is often equally exerted on many, yet the one has as well co-operating grace, which is wanting to the other who has no wish to be converted, and by this he is freely distinguished from the other and converted. Moreover, it was foreseen that his prevenient grace would be effectual in him here and now; and because God foresaw this, He predestinated him to it, knowing that with it he would most surely co-operate and be converted: but such grace He does not give to another man who is nit converted. We are, therefore, in general to think of this as the actual cause of our conversion and salvation. For this effectual grace is peculiar to the predestinate and the elect, if only it remains with them to the end of their life, as S. Augustine says. Hence, it is clear that it id not so much free-will as grace that divides the just from the unjust: for grace effects the conversion and justification of the righteous man who does not hinder the efficacious working of grace, but freely consents to it. But grace does not do this with the unjust, because he places an opposing barrier in the way of grace in refusing to consent to it and co-operate with it, and so grace becomes in him ineffectual and vain. Wherefore S. Ephrem's advice in c. 10 of the tractate, "Look to thyself," is wise, "Have charity with all, and abstain from all." For these two, benevolence and continence, are the principal mark of holiness, which soften the most barbarous of men and bind them to themselves. Ver. 8. Now ye are full. This is, as Chrysostom, Theophylact, and Anselm say, ironical. Ye are filled with wisdom and grace, and the gifts of the Holy Spirit, and so it is your boast that you are not so much Corinthians as teachers, having nothing further to learn of Christianity. You think yourselves perfect as teachers when you are scarcely disciples at all of the true and perfect wisdom. S. Chrysostom says, To be satisfied with little is the mark of a weak mind: and to think one's self rich by a small addition of means is the mark of one that is sick and miserable; but true godliness is never satisfied. " S. Thomas notices that S. Paul here points out four kinds of pride in the Corinthians, or rather in their teachers. First, when one thinks that he has from himself and not from God whatever good he possesses: this is alluded to in the words, "Why dost thou glory as if thou hadst not received it?" In these words also is contained the second, which is, when any one attributes to his own merits whatever good he has. The third is when one boasts that he has what he has not, and this is touched in the words, "Now ye are full; now ye are rich." The fourth is when one despises others, and wishes to stand in a class by himself: this is pointed at in the words, "Ye have reigned as kings without us." Ye have reigned as kings without us. Without our help, you think, O Corinthians, that you triumphantly excel over all God's saints; and especially you, O teachers, as if you had been given a kingdom, claim for yourselves, while excluding us, a supreme dignity.
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And I would to God that ye did reign, that we also might reign with you. As your followers and rivals, or better as being your fathers: for this as a matter of fact we are. So Theophylact, Chrysostom, and Anselm. He does not decline to have partners in the kingdom of God, i.e., in the government of the Church; he only requires them to rule as they ought, that is, to devote themselves to the salvation of the faithful. Ver. 9. For I think that God hath set forth us, the Apostles, last, as it were appointed to death. (1.) He contrasts himself and the true Apostles with those vain teachers who sought their own glory and their own advantage. I would, he says, that we Apostles were reigning with you; for so far, I think, are we from reigning triumphantly, that God has exhibited us to the world as the last and most despised of all, as though destined to a well-deserved death. (2.) The simpler meaning is, we are the last to have been sent into the world in these last times. We have been marked out by God for death, as. e.g., by means of wild beasts not for a kingdom or triumphs, but for death, persecution, and martyrdom. So Tertullian understands it. Observe that the Apostles are called last, as comperes with those Prophets that went before them, as Isaiah and Jeremiah and others, who were sent by God as Apostles to the Jews and others (Isa. vi. 9). Especially does he call himself last of all, as having been called to his Apostleship by Christ ascended, after the other Apostles had been called by Christ living on the earth. Moreover, "set forth" denotes (1.) marked out, (2.) made or exhibited, and, as Ephrem terms it, appointed. Cf. Psa 60:3 and Psa 71:20. (3.) It denotes put forward publicly as an example to others. Hence it follows
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For we are made a spectacle unto the world, and to angels, and to men. They were placed, as it were, in a theatre, like those condemned to die by fighting with wild beasts before the eyes of the populace. There seems to be as allusion here to the public games of Rome and other places, where men fought with wild beasts in the arena. The world, he says, delights to regard us as fools, dealers in secret arts, or babblers of novelties, or better still, as men condemned to the beasts. Observe that "the world" here is a generic name for "angels and men" for they were the only beings to gaze upon the Apostles. Hence, in the Greek, "world" has the article, and the two other terms are without it. We are made, he says, to the good angels an object of compassionate regard, as well as of worthy admiration and honour. But since evil angels and evil men rejoice in our being despised, persecuted, and put to death, we are made a spectacle to evil angels of hatred and rejoicing, as well as of confusion and terror. To good men we are a spectacle and example of fortitude, faith, innocence, patience, meekness, constancy, and holiness of life. So Titelmann. S. Chrysostom (Hom. 12 in Moral.) applies thus to the theatre of this life, in which we do everything in the presence of God. So, Suetonius says. S. Augustine, when about to die, said to his friends standing round him, "Have I played my part pretty well on this stage and in the theatre?" "Very well," his friends replied. Then he rejoined, "Applaud me, therefore, as I take my departure;" and having said this he gave up the g ost. Better and still more appropriate was the use of these words made by Edmund Campian, England's noble martyr, well named Campianus, a true wrestler and champion of Christ, who, when about to suffer martyrdom, publicly gave out these words as the text of his last sermon. Such a theatrical spectacle was what the Apostles here primarily intends. Cicero says (qu. 2, Tuesul.) that there is no fairer sight than that of a virtuous and conscientious life, and so among Christians there is nothing more beautiful than martyrdom. The illustrious Paula appositely and piously replied, as S. Jerome says in his eulogy of her, to some caviller who suggested that she might be considered by some insane, because of the fervour of her virtues: "We are made a spectacle unto the world and to angels and to men; we are fools for Christ's sake; but the foolishness of God is wiser than men. Hence, too, the Saviour said to His Father, 'Thou knowest My foolishness!' and again, 'I was made as it were a monster unto many, but be Thou My strong helper. I became as a beast before Thee, and I am always with Thee'" Lastly, S. Chrysostom (in Ep. ad Rom. Hom. 17) teaches from this that we ought to fly from eye-service, that is, from serving the eyes of men, that so we turn our eyes towards the eyes of God, and live perpetually in His sight and before Him. There are, he says, two theatres: one most spacious, where sits the King of kings, surrounded by His shining hosts, to view us; the other most insignificant, where stand a few Ethiopians, i.e., men ignorant of what is going on. It is, therefore, the height of madness to pass by this mist spacious theatre of God and of the angels, and to be content with the theatre of a few Ethiopians, and laboriously to strive to please them. When you have a theatre erected for you in the heavens, why do you gather together spectators for yourself on earth? S. Bernard (Serm. 31 inter parvos) treats these words somewhat differently, though his application of them is the same. He says: " We are made a spectacle unto the world, to angels and to men, good and bad alike. The passion of envy inflames the one, the compassion born of pity makes the others minister to us continually; the one desires to see our fall, the other our upward flight. We are undoubtedly half-way between heaven and hell, between the cloister and the world. Both consider diligently what we do, both say, 'Would that he would join us!' Their intention is different, but their wishes, perhaps, not unlike. But if the eyes of all are thus upon us, whither have our friends gone, or why did they alone go from us?... Let us, then, before it is too late, brethren, rise, nor receive in vain our souls for which, whether for good or evil, others so zealously watch." Ver. 10. We are fools for Christ's sake, but ye are wise in Christ. This is a continuation of the irony of ver. 8. We are reckoned fools because of Christ crucified, whom we preach, and for whose sake we seem to expose ourselves rashly to so many dangers. For the Cross is to the Greeks foolishness. But you in your own eyes are wise in the Gospel of Christ, because of the eloquence and philosophy which you mingle with it, and because you take care to so preach Christ that you run no risk for His sake.
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We are weak, as bearing without resistance many grievous adversities, such as hunger, thirst, nakedness, toils, injuries, cursings, persecutions, as is said in ver. 11.
But ye are strong. For you easily by your worldly eloquence, wisdom, and friendship turn the edge of all evils that attack you.
Ye are honourable, but we are despised. You are honoured, we are held in no honour. He teaches modestly, but yet sternly by his own example as a teacher, that the Christian's boast must not be in renown, wealth, wisdom, eloquence, or the applause of men, but in being despised by others, and in despising glory, and in the Cross of Christ; and especially is this true of the Christian teacher and preacher. So S. Chrysostom. And in this way he endeavours to shame these self-indulgent, vain, and luxurious teachers, and also the Corinthians who preferred to follow such men, rather than the Apostles of Christ, who were giving for them their strength, their substance, and their lives. So Isaiah (Isa 8:18) says, in the name of himself and the other Prophets, as well as of Paul and the Apostles, "Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel." And as the Annales Minorum relate, S. Francis used to say that he was a despised fool of Christ's in the world, and was for this beloved of Christ Himself. Ver. 11. Even unto this present hour we... have no certain dwelling-place. This remarkable description of the Apostle's life is very like that contained in the Second Epistle (xi. 23), which those that are called to the ministry ought to put before them as an example, as the Apostolic men of great zeal do in England, Holland, India, and Japan. S. Chrysostom (Hom. 52 on Acts of the Apostles) says excellently on the words of xxvi. 29: " Such is the soul that is raised on high by celestial love that it thinks itself a prisoner for Christ because of the greatness of the promised glory. For as one in love has no eyes for any save her he loves, who is to him everything, so he who has been laid hold of by Christ's fire becomes like one who should be living alone on the earth, caring nothing for glory and shame. For he so utterly despises temptations and scourgings and imprisonment that it is as though another body endured them, or as though he possessed a body made of granite. For he laughs at those things which are pleasant in this life; he does not feel their force as we do; his body is to him as the body of one dead. So far is he from being taken captive by any passion, as gold that has been purified in the fire is from showing any stain. All this is effected by the love of man for God, when it is great." But we do not attain this height because we are cold, and ignorant of this Divine philosophy. The philosopher Diogenes saw this, though but darkly and afar off, for then he was asked what men were the noblest, he replied, " They that despise riches and glory and pleasure and life; they that draw their force from the opposite things to these, from poverty, obscurity, hunger, thirst, toil and death." Diogenes saw this, but could not practise it, for he was himself a slave to vain-glory. Ver. 12. Being reviled, we bless. Infidels and Jews mock us, and call down imprecations on us, saying, "Let these new preachers of a crucified God be slain, let then perish and hang on the accursed cross." We, however, pray for their peace, that God would give them His light, His grace, and salvation. S. Basil (in Reg. Brevior. 226) points out that to do evil and to do good are connoted by reviling and blessing. He says: " We are bidden to be patient towards all, and to return kindly deeds to those who persecute us unjustly. We are to love fervently, not only those that curse us, but whosoever shows us unkindness in any way whatever, that so we may obey the precept, 'Be not overcome with evil, but overcome evil with good. '" Ver. 13. Being defamed, we entreat. When we are reviled, called evil dealers in evil arts, and railed at. The word "blaspheme" has this meaning also in Tit 3:2. When thus treated we speak the meekness after the manner of suppliants, as the Greek Fathers take it, or else we entreat God for them. But the first is nearer the Greek. S. Basil (Reg. 226, quoted above) renders it "comfort," in the sense of filling their minds with a perception of the truth. Comfort is used in this sense in Rom 1:12.
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We are made as the filth of the world. We are made, as Theophylact and Theodoret say, as it were the excrement of the world not once, but always, down to this present hour. We are made like filth that has been collected from all sides, is the literal force of the Greek. We are reckoned as most contemptible, as wretches unworthy of man's society, fit only to be driven away and destroyed. S. Paul is here alluding to Lam 3:45: "Thou hast made us as the offscouring and refuse in the midst of the people." For Jeremiah was imprisoned by the Jews, cast off, and rejected, and so was a type of Paul and the Apostles, imprisoned, rejected, and at length slain by the Jews and Gentiles. But Gagneius and others translate this word "expiatory victims." Hence S. Ambrose, too, commenting on Psa 119:8, reads it, "We are made for the world's purging." We should notice that the Greek word here used was applied to the wicked men and others doomed to sacrifice by the Gentiles, in order to get rid of famine or tempests of any other public calamity. So, for instance, did the Decii devote themselves for their country, and Curtius, who, to banish a common plague and appease the Deity, leaped in full armour into a gulf in Rome. So, to, Servius, on the line of the Æneid, "O accursed thirst for gold, to what villainy do you not impel the hearts of men?" notes that famine is called accursed or sacred after the manner of the Gauls. For when the citizens of Marseilles were suffering from pestilence, a certain poor man offered himself to the state to be fed for a full year on the best food at the public expense, and then to be led through the city with execration, clothed with evergreens and sacred garments, that on his head might fall all the evils of the state; and then he was either sacrificed or drowned. Hence Budæus, following Suidas and others, says that καθαρμάτα were men dedicated to death, and thrown into the sea, bearing the burden of all the wickedness of the state, and so sacrificed to Neptune, with the words added: "Be thou our expiatory victim." Such a victim was the goat sent into the wilderness by the Hebrews (Lev 16:21). But the Greek and Latin versions support the first meaning in preference, and that gives the more literal and simple sense. For S. Paul is here treating of the contempt meted put to him and his companions, whereby they were spurned by tongue and foot as the vilest wretches living.
And are the offscouring of all things unto this day. Offscouring is the translation of a word which denoted such things as scabs, nail-pairings, and such worthless things as are cast aside and trodden under foot by all. So Chrysostom, Theophylact, Anselm. Œcumenius understands it to mean a little rag or cloth by which sweat is wiped off the face; others follow Budæus, and take it to mean "expiatory victim," as I have said. This is supported, too, by the Syriac Version. Vers. 14, 15. I write not these things... for in Christ Jesus I have begotten you through the Gospel. And therefore I alone am your spiritual father. Other teachers are but schoolmasters who educate the child sent them by the father. Paul hints that the Corinthians should be ashamed of themselves for passing by the Apostles, who had converted them to Christ, and who were suffering so much for their sake, and for following after vain-glorious teachers, and for wishing to be called their disciples. Ver. 17. Who shall bring you into remembrance of my ways. My doctrine and Christian life, say S. Thomas and Anselm.
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In Christ. In Christ's religion. Ver. 20. For the Kingdom of God is not in word but in power. The spiritual energy and Christian, and especially Apostolic perfection, in which God reigns, and displays in us and in the Church the effectual working of the Gospel of His grace and Spirit, are not to be found in eloquence, but in the powerful working of the Holy Spirit, viz., in convincing speech, in the power of miracles, in the expulsion of demons, and, as Theophylact and Cajetan say, still more in the sufferings of the Apostle's life described in vers. 9-11, and in conversion of character and in holy living. So, too, say S. Chrysostom and Anselm: For S. John Baptist did no miracle, and yet began to preach the Kingdom of God in the power of a holy life, in the spirit and efficacy of preaching and exhortation. Cf. the parallel expression in Rom 14:17. Ver. 21. What will ye? Shall I come unto you with a rod? Such as becomes the father I spoke of in ver. 15. The rod is a symbol of severity of rebuke and power of punishing. So Chrysostom, Theophylact, Anselm. Observe here the power of punishing lodged in the Church and her prelates, and exercised by Paul in the next chapter. Œcumemius and Cajetan refer these words of the Apostle's to the next chapter, in which he sternly rebukes the Corinthians for the incest of the fornicator. However, these words can well be joined with the preceding, in which he reproved the Corinthians for their pride.
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Superius redarguit apostolus Corinthios de hoc, quod de quibusdam ministris gloriabantur, hic autem arguit eos quod alios ministros contemnebant. Et circa hoc duo facit. Primo arguit eorum culpam; secundo instat ad eorum correctionem, ibi non ut confundam vos. Circa primum duo facit. Primo arguit eorum temeritatem, qua male de ministris iudicabant; secundo arguit eorum elationem, qua Christi ministros contemnebant, ibi hoc autem, fratres. Circa primum duo facit. Primo ostendit, quid sit de ministris Christi firmiter sentiendum; secundo quod non sit de eis temere iudicandum, ibi hic iam quaeritur inter dispensatores. Dicit ergo primo: dixi quod nullus vestrum debet gloriari de hominibus, tamen quilibet vestrum debet cognoscere auctoritatem officii nostri, ad quod pertinet quod sumus mediatores inter Christum cui servimus, ad quos pertinet quod dicit sic nos existimet homo ut ministros Christi, Is. LXI, v. 6: sacerdotes Dei vocabimini ministri Dei nostri, dicetur vobis, et inter membra eius, quae sunt fideles Ecclesiae, quibus dona Christi dispensant, ad quos pertinet quod subditur et dispensatores mysteriorum Dei, id est, secretorum eius, quae quidem sunt spiritualia eius documenta, secundum illud infra XIV, 2: spiritus est, qui loquitur mysteria; vel etiam ecclesiastica sacramenta, in quibus divina virtus secretius operatur salutem. Unde et in forma consecrationis Eucharistiae dicitur: mysterium fidei. Pertinet ergo ad officium praelatorum Ecclesiae, quod in gubernatione subditorum soli Christo servire desiderent, cuius amore oves eius pascunt, secundum illud Io. ult.: si diligis me, pasce oves meas. Pertinet etiam ad eos, ut divina populo dispensent, secundum illud infra IX, 17: dispensatio mihi credita est, et secundum hoc sunt mediatores inter Christum et populum, secundum illud Deut. V, 5: ego sequester fui, et medius illo tempore inter Deum et vos. Haec autem aestimatio de praelatis Ecclesiae necessaria est ad salutem fidelium; nisi enim eos recognoscerent ministros Christi, non eis obedirent, tamquam Christo, secundum illud Gal. IV, 14: sicut Angelum Dei excepistis me, sicut Iesum Christum. Rursum, si eos non cognoscerent dispensatores, recusarent ab eis dona recipere, contra illud quod idem apostolus dicit II Cor. II, 10: quod donavi, si quid donavi, propter vos in persona Christi donavi.
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Deinde cum dicit hic iam quaeritur inter dispensatores, ostendit circa ministros Christi, temere iudicari non debere. Et circa hoc tria facit. Primo, ponit quoddam per quod iudicare satagunt de fidelitate ministrorum; secundo, ostendit de hoc iudicio se non curare, sed Deo reservare, ibi mihi autem pro minimo est; tertio, concludit prohibitionem temerarii iudicii, ibi itaque nolite. Circa primum considerandum est, quod ministrorum et dispensatorum Christi, quidam sunt fideles, quidam infideles. Infideles dispensatores sunt, qui in dispensandis divinis ministeriis non intendunt utilitatem populi, et honorem Christi, et utilitatem membrorum eius, secundum illud Lc. XVI, v. 11: in iniquo mammona fideles non fuistis. Fideles autem, qui in omnibus intendunt honorem Dei, et utilitatem membrorum eius, secundum illud Lc. XII, 42: quis, putas, est fidelis servus et prudens, quem constituit dominus super familiam suam? Qui autem sunt fideles divino iudicio manifestabuntur in futuro. Sed Corinthii temere volebant discutere, qui dispensatores essent fideles vel infideles. Et hoc est quod dicit hic, hoc est, inter vos, iam, id est, praesenti tempore, quaeritur, id est, discutitur, ut quis, id est aliquis, inter dispensatores fidelis inveniatur. Iudicabant enim plures esse infideles, vix aliquem virum putantes esse fidelem, secundum illud Prov. XX, 6: multi viri misericordes vocantur, virum autem fidelem quis inveniet? Deinde cum dicit mihi autem pro minimo est, ostendit se hoc iudicium reputare nihil, et circa hoc tria facit. Primo ponit, quod non curat circa hoc ab aliis iudicari, dicens mihi autem, qui sum minimus inter dispensatores, pro minimo est, id est, minima bona reputo, ut a vobis iudicer, scilicet esse fidelis, vel infidelis. Et ne putarent ab apostolo haec dici in eorum contemptum, ac si eorum iudicium despiceret, quasi vilium personarum, subiungit aut ab humano intellectu, qui est dies hominis, secundum illud Io. XI, 9: qui ambulat in die, non offendit, quia lucem huius mundi videt. Vel ad litteram aut ab humano die, id est, ab intellectu in hoc tempore iudicantibus, quasi dicat: vestrum, vel quorumcumque hominum iudicium parum curo. Ier. XVII, 16: diem hominis non desideravi, tu scis. Est autem sciendum, quod de iudicio hominum dupliciter debet curari. Uno modo, quantum ad alios, qui ex eorum bono, vel aedificantur, vel scandalizantur, et sic sancti non pro minimo, sed pro magno habent ab hominibus iudicari, cum dominus dicat Matth. V, 16: videant opera vestra bona, et glorificent patrem vestrum, qui in caelis est. Alio modo quantum ad seipsos, et sic non curant multum, quia nec gloriam humanam concupiscunt, secundum illud I Thess. II, 6: neque gloriam ab hominibus quaerentes, neque aliquid a vobis, neque ab aliis. Neque opprobrium hominis timent, secundum illud Is. LI, 7: nolite timere opprobrium hominum, et blasphemias eorum ne timeatis. Unde apostolus signanter dicit mihi autem, etc., id est, quantum ad me pertinet, non autem id pro nullo est, sed pro minimo, quia bona temporalia, inter quae bona fama computatur, non sunt nulla bona, sed minima, ut Augustinus dicit in libro de libero arbitrio. Unde et Sap. VII, 9: omne aurum in comparatione illius arena est exigua.
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Secundo ostendit, quod neque seipsum iudicare praesumit, dicens sed neque meipsum iudico. Videtur autem hoc esse contra id quod infra XI, 31 dicitur: si nosmetipsos diiudicaremus, non utique iudicaremur. Debet ergo quilibet iudicare seipsum. Sed sciendum est, quod iudicio discussionis, de quo apostolus hic loquitur, quilibet debet iudicare seipsum, secundum illud Ps. LXXVI, 7: exercitabar et scopebam spiritum meum, et similiter iudicio condemnationis et reprehensionis in manifestis malis, secundum illud Iob XIII, 15: arguam coram eo vias meas; sed iudicio absolutionis non debet aliquis praesumere se iudicare ut innocentem; unde dicitur Iob IX, 20: si iustificare me voluero, os meum condemnabit me; si innocentem considero, pravum me comprobabit. Cuius rationem assignat, dicens nihil mihi conscius sum, id est, non habeo alicuius peccati mortalis conscientiam, secundum illud Iob XXVII, 6: neque reprehendit me cor meum in omni vita mea. Sed non in hoc iustificatus sum, id est, non sufficit ad hoc, quod me iustum pronunciem, quia possunt aliqua peccata in me latere, quae ignoro, secundum illud Ps.: delicta quis intelligit? Et Iob c. IX, 21 dicitur: et si simplex fuero, hoc ipsum ignorabit anima mea.
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Tertio concludit cui hoc iudicium reservetur, dicens qui autem iudicat me dominus est, id est, ad solum Deum pertinet iudicare utrum sim fidelis minister an non; hoc enim pertinet ad intentionem cordis, quam solus Deus ponderare potest, secundum illud Prov. XVI, 2: spirituum ponderator est dominus. Et Ier. XVII, 9: pravum est cor hominis et inscrutabile, quis cognoscet illud? Ego dominus probans renes et scrutans corda. Deinde cum dicit itaque nolite, etc., concludit prohibitionem temerarii iudicii, et circa hoc tria facit. Primo prohibet praevenire divinum iudicium, dicens: itaque exemplo meo qui neque meipsum iudico, neque ab aliis iudicari curo, sed iudicium meum Deo reservo, nolite ante tempus iudicare, quia, ut dicitur Eccle. c. VIII, 6, omni negotio tempus est et opportunitas. Quoadusque veniat dominus, scilicet ad iudicandum, secundum illud Is. III, v. 14: dominus ad iudicium veniet cum senatoribus populi sui. Unde et dominus dixit Matth. VII, 1: nolite iudicare. Sed hoc intelligendum est de occultis; de manifestis autem iudicare commissum est a Deo hominibus, secundum illud Deut. I, 16: audite illos, et quod iustum est iudicate. Sunt enim aliqua manifesta non solum per evidentiam facti, sicut notoria, sed et propter confessionem, aut testium probationem. Occulta vero Deus suo reservat iudicio. Sunt autem occulta nobis, quae latent in corde, vel etiam in abscondito fiunt, et de his dicitur in Ps. IV, 5: quae dicitis in cordibus vestris, et in cubilibus vestris compungimini. Unde homo quidem de his est temerarius iudex, sicut iudex delegatus, qui excedit formam mandati iudicii de causa non sibi commissa. Est ergo temerarium iudicium, quando aliquis de dubiis iudicat. Perversum autem, quando falsum iudicium profert. Et quamvis non sit iudicandum circa personas, puta ut aliquis iudicet malum hominem, qui bonus est, tamen multo gravius est, ut iudicium pervertatur de rebus ipsis, puta si quis diceret virginitatem esse malam, et fornicationem bonam. Contra quod dicitur Is. V, 20: vae qui dicitis bonum malum, et malum bonum. Secundo describit perfectionem futuri divini iudicii, dicens qui, scilicet dominus ad iudicandum veniens, illuminabit abscondita tenebrarum, id est faciet esse lucida et manifesta ea quae occulte in tenebris facta sunt. Et manifestabit consilia cordium, id est omnia cordis occulta, secundum illud Iob XII, 22: qui revelat occulta de tenebris, et producit in lucem umbram mortis. Et Sophon. I, 12: scrutabor Ierusalem in lucernis. Quod quidem est intelligendum tam de bonis, quam de malis, quae non sunt per poenitentiam tecta, secundum illud Ps. XXXI, v. 1: beati quorum remissae sunt iniquitates, et quorum tecta sunt peccata.
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Tertio ponit fructum, quem boni reportabunt de divino iudicio, dicens et tunc laus erit unicuique, scilicet bonorum a Deo. Quae quidem laus vera erit, quia Deus nec decipi, nec decipere potest. Rom. II, 29: cuius laus non ex hominibus, sed ex Deo est. II Cor. X, 18: non enim qui seipsum commendat ille probatus est, sed quem Deus commendat.
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Postquam apostolus reprehendit in Corinthiis temeritatem, qua ministros Christi iudicabant, hic arguit eorum elationem, qua ministros Christi contemnebant. Et circa hoc tria facit. Primo proponit quod intendit; secundo rationem assignat, ibi quis enim te discernit? Tertio eorum contemptum ironice loquens irridet, ibi iam saturati estis. Circa primum considerandum est, quod apostolus supra volens reprimere contentiones Corinthiorum, quas habebant ratione ministrorum, usus fuerat nominibus bonorum ministrorum Christi, sicut supra I, 12 dixit: unusquisque vestrum dicit: ego quidem sum Pauli, ego autem Apollo, ego vero Cephae; et supra III, 22 ubi dixit: sive Paulus, sive Apollo, sive Cephas, et tamen non gloriabantur de bonis ministris Christi, nec propter eos dissidebant, sed propter pseudo-apostolos, quos nominare noluit, ne videretur ex odio, vel invidia contra eos loqui; sed loco eorum posuerat nomen suum et aliorum bonorum praedicatorum, et hoc est quod dicit haec autem, fratres, scilicet quae dixi de ministris, de quibus gloriamini, et pro quibus contenditis, transfiguravi id est, figuraliter loquens, transtuli, in me et Apollo. Dicit enim Prov. I, 6: animadvertent parabolam et interpretationem verba sapientium et aenigmata eorum. Et hoc propter vos, id est, vestram utilitatem, II Cor. IV, 15: omnia propter vos; ut in vobis discatis, ne unus vestrum infletur, id est, superbiat, adversus alium proximum suum, pro alio, scilicet pro quocumque ministro Christi, ne supra quam scriptum est, id est, ultra formam vobis in praemissis descriptam. Dicitur enim Sap. IV, v. 19: disrumpens illos inflatos sine voce. Deinde cum dicit quis enim te discernit? Assignat rationem quare unus non debeat contra alium inflari. Et primo ponit rationem, dicens quis enim te discernit? Quod potest intelligi dupliciter: uno modo sic: quis enim te discernit a massa perditorum? Tu teipsum discernere non potes: unde non habes in te unde contra alium superbias. Et de hac discretione dicitur in Ps. XLII, 1: iudica me, Deus, et discerne causam meam de gente non sancta. Alio modo potest intelligi quis te discernit, scilicet superiorem faciens proximo tuo? Hoc quod tu facere non potes, unde contra eum superbire non debes. Et de hac discretione dicitur Eccli. XXXIII, 11: in multitudine disciplinae domini separavit eos, et immutavit vias illorum. Sed inter homines, inquantum sunt fideles Christi, non est discretio, quia, ut dicitur Rom. XII, 5, multi unum corpus sumus in Christo. Et dicit Petrus: nihil discernit inter nos et illos, fide purificans corda eorum. Secundo excludit quamdam rationem. Posset enim aliquis discerni a bonis vel a malis, melior eis existens, propter bona quae habet, puta fidem, sapientiam, et huiusmodi. Sed hoc excludit apostolus, dicens quid autem habes, quod non accepisti? Quasi dicat: nihil. Omnia enim bona sunt a Deo, secundum illud Ps. CIII, 28: aperiente te manum tuam, omnia implebuntur bonitate; et Par. XXIX, 14: tua sunt omnia, et quae de manu tua accepimus, dedimus tibi.
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Et ex hoc concludit propositum, dicens si autem accepisti, quid gloriaris, quasi non acceperis? Ille igitur gloriatur quasi non accipiens, qui de seipso gloriatur, et non de Deo, sicut de quibusdam dicitur in Ps. XLVIII, v. 7: qui confidunt in virtute sua, et in multitudine divitiarum suarum gloriantur. Et ad hoc pertinet prima species superbiae, qua scilicet aliquis superbiendo, quod habet, dicit a seipso habere, iuxta illud Ps. XI, 5: labia nostra a nobis sunt, quis noster dominus est? Ille autem gloriatur quasi accipiens, qui omnia Deo adscribens, gloriatur de ipso, sicut supra dictum est: qui gloriatur, in domino glorietur. Sic autem gloriari non est superbire, sed humiliari sub Deo, cui homo dat gloriam, secundum illud Eccli. ult.: danti mihi sapientiam, dabo gloriam. Deinde, cum dicit iam saturati estis, irridet eorum superbiam, qui apostolos Christi contemnebant. Et primo in generali, secundo in speciali, ibi nos stulti sumus, et cetera. Circa primum duo facit. Primo irridet in eis quod de se nimis praesumebant; secundo deridet in eis, quod apostolos contemnebant, ibi puto enim quod Deus, et cetera. Circa primum duo facit. Primo irridet eos de praesumptione, qua sibi attribuebant quod non habebant; secundo irridet eos de hoc, quod sibi singulariter attribuebant, quod singulariter non habebant, ibi sine nobis regnatis. Attribuebant autem sibi abundantiam bonorum, quorum quaedam sunt interiora; et quantum ad hoc dicit iam saturati estis, id est, vobis videtur quod saturati estis, id est, abundanter refecti spirituali dulcedine, de qua dicitur in Ps. XVI, 15: satiabor dum manifestabitur gloria tua. Poterat autem eis secundum veritatem dici, quod iam saturati estis, non plenitudine, sed fastidio, secundum illud Prov. XXVII, 7: anima satiata calcabit favum. Quaedam vero sunt bona exteriora, et quantum ad hoc dicit iam divites facti estis, sicut vobis videtur, scilicet divitiis spiritualibus, de quibus dicitur Is. c. XXXIII, 6: divitiae salutis sapientia et scientia. Simile est, quod dicitur Apoc. III, v. 17: dicis, quia dives sum, et locuples valde, et nullius egeo. Sed contra hoc videtur illud quod supra dixit in principio, dicens quia in omnibus divites facti estis in illo, in omni verbo, et in omni scientia, et cetera. Sed dicendum est, quod supra dixit quantum ad bonos, qui inter eos erant; hic autem dicit quantum ad praesumptuosos, qui superbiebant de eo quod non habebant. Potest et aliter distingui satietas et divitiae, ut saturitas referatur ad usum gratiae, quo quis spiritualibus fruitur; divitiae autem ad ipsos habitus gratiarum. Secundo cum dicit sine nobis regnatis, irridet eos, quod sibi singulariter attribuebant quod non habebant. Unde dicit sine nobis regnatis, id est, ita vobis videtur, quod regnum ad vos pertineat, non ad nos. Sic enim erant decepti a pseudo-apostolis, ut crederent se solos habere fidei veritatem, quae in regno Dei consistit, apostolum autem et sequaces eius errare. Contra quos dicitur Is. V, 8: numquid habitabitis vos soli in medio terrae? Et ne videatur apostolus ex invidia hoc dicere, subiungit utinam regnetis. Optat enim ut veram fidem habeant, secundum illud Act. XXVI, 29: opto omnes qui audiunt, tales fieri, qualis et ego sum, exceptis vinculis his. Et ut eis exempla humilitatis praebeat, subiungit ut et nos regnemus vobiscum, quasi dicat: si aliquam excellentiam habetis, non dedignamur vos sequi, sicut vos dedignamini sequi nos, contra illud quod dicitur Gal. IV, v. 18: quod bonum est, aemulamini in bono semper. Et est advertendum, quod apostolus hic quatuor species superbiae tangit, quarum prima est, quando aliquis reputat se non habere a Deo quod habet, quam tangit dicens quid gloriaris quasi non acceperis? Et hoc etiam potest reduci ad secundam speciem qua aliquis existimat propriis meritis accepisse.
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Tertia species est, qua quis iactat se habere quod non habet, et quantum ad hoc dicit iam saturati estis, iam divites facti estis. Quarta species, quando aliquis, despectis caeteris, singulariter vult videri, et quantum ad hoc pertinet quod dicit sine nobis regnatis. Deinde, cum dicit puto quod Deus, etc., irridet eos de hoc quod apostolos Christi contemnebant, et primo irrisorie ponit contemptum; secundo causam contemptus, ibi quia spectaculum facti sumus. Dicit ergo primo: prius dixi, quod sine nobis regnatis, puto enim, id est, vos putare videmini, quod Deus nos apostolos ostendit novissimos, cum tamen infra c. XII, 28 dicatur, quod Deus in Ecclesia posuit primum apostolos. Sic enim impletur quod dicitur Matth. XX, 16: erunt primi novissimi, et novissimi primi. Et ponit exemplum: tamquam morti destinatos. Illi enim, qui sunt condemnati ad mortem, novissimi habentur inter homines, utpote quos indignum sit vivere, et tales apostoli reputantur a mundanis hominibus, secundum illud Ps. XLIII, 22: aestimati sumus sicut oves occisionis. Deinde, cum dicit quia spectaculum, assignat causam contemptus. Circa quod considerandum est, quod quando aliqui sunt condemnati ad mortem, convocantur homines ad eorum occisionem, quasi ad spectaculum, et hoc maxime fiebat circa eos, qui damnabantur ad bestias.
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Quia apostoli erant quasi morti destinati, subiungit quia spectaculum facti sumus mundo, quasi totus mundus concurrat ad spectandum nostram occisionem, secundum illud Ps. XLIII, v. 14: posuisti nos opprobrium vicinis nostris. Exponit autem quid nomine mundi intelligat, cum subdit et Angelis, et hominibus, scilicet bonis et malis. Concurrebant enim ad eorum spectaculum boni Angeli ad confortandum, mali autem ad impugnandum; boni homines ad compatiendum, et exemplum patientiae sumendum, mali homines ad persequendum, et irridendum. Deinde cum dicit nos stulti, etc., irridet eos in speciali, quod apostolos contemnebant. Et circa hoc duo facit. Primo ponit contemptum; secundo causam contemptus, ibi usque in hanc horam, et cetera. Circa primum irridet eorum contemptum quantum ad hoc, quod sibi excellentiam, apostolis defectum attribuebant. Et primo quantum ad perfectionem intellectus.
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Et quantum ad hoc dicit nos stulti sumus propter Christum, id est stulti reputamur, quia crucem Christi praedicamus, supra I, 18: verbum crucis pereuntibus stultitia est, et etiam quia propter Christum opprobria et contentiones sustinemus, secundum illud Sap. V, 4: nos insensati vitam illorum aestimabamus insaniam. Item, ut legitur Act. c. XXVI, 24, Festus dixit Paulo: insanis, Paule, multae te litterae ad insaniam adducunt. Vos, secundum vestram reputationem, estis prudentes in Christo, quia scilicet nec crucem eius publice confiteri audetis, nec persecutionem pro eo sustinetis. Prov. XXVI, 16: sapientior sibi videtur piger septem viris sequentibus sententias. Secundo quantum ad potestatem actionis, cum dicit nos infirmi, reputamur scilicet in exterioribus, propter afflictiones quas sustinemus. II Cor. XII, 9: libenter gloriabor in infirmitatibus meis. Vos autem, scilicet secundum vestram reputationem, estis fortes, scilicet in rebus corporalibus, quia secure vivitis sine tribulatione. Is. V, 22: vae qui potentes estis ad bibendum vinum, et viri fortes ad miscendam ebrietatem. Vos nobiles, scilicet estis, secundum vestram aestimationem, id est, honore digni, qui exterius contumelias non patimini. Is. XIX, 11: filius sapientium, ego filius regum antiquorum. Nos autem ignobiles sumus, secundum vestram et aliorum reputationem, quia contemptibiles habemur. Supra I, 27: quae contemptibilia sunt mundi et ignobilia elegit Deus. Et tamen secundum rei veritatem est e converso. Soli enim contemptibiles illi sunt, qui Deum contemnunt, secundum illud I Reg. c. II, 30: qui autem contemnunt me, erunt ignobiles.
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Deinde, cum dicit usque in hanc horam, etc., assignat causam contemptus. Et primo ponit pro causa defectum bonorum temporalium; secundo mala quae in eis intelligebantur, ibi maledicimur et benedicimus; tertio concludit intentum, ibi tamquam purgamenta. Circa primum duo facit. Primo ponit defectum quem patiebantur in rebus necessariis. Unde quantum ad ea, quae pertinent ad victum, dicit usque in hanc horam, id est, continue a conversione nostra usque in praesens tempus, esurimus et sitimus. II Cor. XI, 27: in fame et siti. Quantum vero ad vestitum, subdit et nudi sumus, id est, propter vestimentorum inopiam, quia etiam interdum expoliabantur. Iob XXIV, 7: nudos dimittunt homines vestimenta tollentes, quibus non est operimentum in frigore. Sed contra est quod dicitur in Ps. XXXVI, v. 25: non vidi iustum derelictum, nec semen eius quaerens panem. Sed dicendum est, quod ita patiebantur apostoli, quod non derelinquebantur, quia divina providentia moderabatur in eis et abundantiam et inopiam, quantum eis expediebat ad virtutis exercitium. Unde et apostolus Phil. IV, 11 ss.: ubique et in omnibus institutus sum, et saturari, et esurire, et abundare, et penuriam pati; omnia possum in eo, qui me confortat. Secundo ponit defectum eorum, quae pertinent ad bene esse humanae vitae, quorum primum est reverentia ab hominibus exhibita, contra quod dicit et colaphis caedimur, quod quidem fit magis ad opprobrium, quam ad poenam. Unde de Christo legimus Matth. XXVI, 67 quod expuerunt in faciem suam, et colaphis eum caeciderunt. Secundo requiritur quies in loco, contra quod dicitur et instabiles sumus, tum quia expellebantur a persecutoribus de loco in locum, secundum illud Matth. X, 23: si vos persecuti fuerint in una civitate, fugite in aliam, tum etiam quia pro executione sui officii discurrebant ubique, secundum illud Io. c. XV, 16: posui vos ut eatis.
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Tertio requiritur ministrantium auxilium, contra quod dicitur et laboramus operantes manibus nostris, tum quia aliquando nullus dabat eis unde possent sustentari; tum etiam, quia labore manuum suarum victum acquirebant vel ad vitandum fidelium gravamen, vel ad repellendum pseudo-apostolos, qui propter quaestum praedicabant, ut habetur II Cor. XII, 16 ss.; tum etiam, ut darent otiosis laborandi exemplum, ut habetur II Thess. III, 9. Unde dicit Paulus Act. XX, v. 34: ad ea quae mihi opus erant, et his qui mecum sunt, ministraverunt manus istae. Deinde, cum dicit maledicimur, etc., ponit mala quae apostoli patiebantur. Et primo in verbis, cum dicit maledicimur, id est, male de nobis dicunt homines, vel ad detrahendum, vel ad contumelias inferendum, vel etiam mala imprecando. Ier. XV, v. 10: omnes maledicunt mihi. Et benedicimus, id est, reddimus bonum pro malo, secundum illud I Petr. III, 9: non reddentes maledictum pro maledicto, sed e contrario benedicentes. Secundo in factis, et quantum ad hoc dicit persecutionem patimur, non solum quantum ad hoc, quod fugamur de loco ad locum, quod proprie persecutio dicitur, sed quantum ad hoc quod multipliciter tribulamur, secundum illud Ps. CXVIII, 157: multi qui persequuntur me, et tribulant me. Et sustinemus, in Christo scilicet omnia patienter. Eccli. I, 29: usque ad tempus sustinebit patiens. Tertio tangit causam utriusque, cum dicit blasphemamur, id est, blasphemia imponuntur nobis, dum dicimur magi vel malefici, et reputamur Dei inimici, secundum illud Io. c. XVI, 2: venit hora, ut omnis qui interficit vos, arbitretur obsequium se praestare Deo; et Rom. III, 8: sicut blasphemamur, et sicut aiunt quidam nos dicere, faciamus mala, ut veniant bona. Tamen, obsecramus Deum pro his qui nos persequuntur et blasphemant, secundum illud Matth. V, 44: orate pro persequentibus et calumniantibus vos.
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Deinde cum dicit tamquam purgamenta, etc., concludit ex omnibus praemissis eorum contemptum, dicens: et propter omnia praedicta facti sumus tamquam purgamenta huius mundi, id est, reputati sumus et a Iudaeis et a gentilibus, ut per nos mundus inquinetur: et propter nostram occisionem mundus purgetur, et tamquam simus peripsema omnium. Dicitur peripsema quodcumque purgamentum, puta vel pomi, vel ferri, vel cuiuscumque alterius rei. Et hoc, usque adhuc, quia scilicet continue hoc patimur. Sed quandoque deficiet, secundum illud Sap. V, 3, ubi ex ore impiorum dicitur: hi sunt, quos aliquando habuimus in derisum, et in similitudinem improperii. Et postea subditur: quomodo ergo computati sunt inter filios Dei?
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Postquam, apostolus reprehendit Corinthios de hoc quod apostolos temere iudicabant, et praesumptuose contemnebant, hic instat ad eorum correctionem, et primo admonitionis verbo; secundo, exemplo, ibi rogo ergo vos, fratres, etc.; tertio, correctionis flagello, ibi tamquam non venturus sim, et cetera. Circa primum tria facit. Primo ponit admonitionis modum, dicens haec, scilicet quae in serie epistolae hucusque vobis dixi, scribo non ut confundam vos, scilicet mala confusione, quae in desperationem mittit, quamvis velim vos confundi confusione, quae peccatum vitat, secundum illud Eccli. IV, 25: est confusio adducens peccatum, et est confusio adducens gratiam et gloriam. Sed praedicta moneo vos, ut filios. Eccle. VII, 25: filii tibi sunt? Erudi illos, et cura illos a pueritia eorum. Secundo ostendit debitum admonendi modum, dicens nam si decem millia paedagogorum habeatis in Christo, sed non multos patres. Ubi considerandum est quod pater est qui primo generat: paedagogus autem est qui iam natum nutrit et erudit. Gal. III, 24: lex paedagogus noster fuit in Christo. Dicit ergo apostolus se patrem eorum in Christo, quia eis primo Evangelium praedicavit. Unde, assignans rationem eius quod dixerat, subdit nam in Christo Iesu per Evangelium vos genui. Est autem generatio processus ad vitam, homo autem vivit in Christo per fidem. Gal. II, 20: quod autem nunc vivo in carne, in fide vivo filii Dei. Fides autem, ut dicitur Rom. X, 17, est ex auditu, auditus autem per verbum. Unde verbum Dei est semen, quo apostolus eos genuit in Christo. Unde Iac. I, 18: voluntarie nos genuit verbo veritatis. Alios autem dicit paedagogos, quia postquam fidem receperant, eos adiuvarunt: ut intelligatur esse eadem comparatio, quantum ad praedicationem Evangelii, paedagogi ad patrem, quae supra III, 6 ss. posita est, rigatoris ad plantatorem, et superaedificatoris ad fundatorem. Deinde, cum dicit rogo ergo vos, fratres, instat ad corrigendum eos suo exemplo.
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Et primo hortatur eos ad imitandum suum exemplum, dicens: ergo ex quo estis filii, cum bonorum filiorum sit imitari patres, rogo vos, imitatores mei estote, scilicet ut non temere iudicetis, sicut nec ego, quia neque meipsum iudicare praesumo, et de vobis humilia sentiatis, et de aliis maiora. Unde non sine causa tali modo loquendi usus est: nos infirmi, vos fortes. II Thess. c. III, 9: ut formam nosmetipsos daremus vobis ad imitandum. Advertendum est autem quod eosdem, quos supra filios nominavit, nunc nominat fratres. Dixerat autem suos filios in Christo, quia eos non sibi, sed Christo genuerat, et quia ipse genitus erat a Christo, ex consequenti eos habebat ut fratres et filios. Intantum ergo debebant eum imitari ut patrem, inquantum et ipse Christum imitabatur, qui est omnium principalis pater. Et per hoc subtrahitur subditis occasio de adhaerendo malis exemplis praelatorum. Unde in hoc subditi solum praelatos imitari debent, in quo ipsi Christum imitantur, qui est infallibilis regula veritatis; unde seipsum apostolis in exemplum posuit. Io. XIII, 15: exemplum dedi vobis, ut quemadmodum ego feci, et cetera. Quod quidem exemplum Paulus sequebatur, secundum illud Iob XXIII, 11: vestigia eius secutus est pes meus, viam eius custodivi, et non declinavi ab ea.
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Secundo removet excusationem ignorantiae, dicens ideo misi ad vos Timotheum, qui est filius meus charissimus et fidelis in domino, secundum illud Phil. II, v. 20, de Timotheo loquens: neminem habeo ita unanimem, qui sincera affectione pro vobis sollicitus sit. Qui vos commonefaciat vias meas, id est, qui vos doceat meos processus, id est, omnia opera, et moneat vos ad ea sequendum, secundum illud Ier. c. VI, 16: interrogate de semitis antiquis, quae sit via bona, et ambulate in ea. Quae quidem viae sunt in Christo, et ideo non debetis dedignari eas sequi, secundum illud Ps. XXIV, 4: vias tuas, domine, demonstra mihi. Et non videatur vobis hoc onerosum, quia hoc communiter omnibus impono. Unde subdit sicut ubique in Ecclesia doceo. Col. I, 5 s.: audistis veritatis Evangelium, quod pervenit ad vos, sicut et in universo mundo. Vel hoc quod dicit vias meas, referendum est ad opera, quod vero dicit sicut et ubique, ad documenta. Ad hoc enim missus erat Timotheus, ut induceret eos ad imitanda opera, et tenenda apostoli documenta.
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Deinde, cum dicit tamquam non venturus sim ad vos, comminatur eis correctionis flagellum. Et primo ostendit eos esse dignos correctionis flagello, dicens tamquam non venturus sim ad vos, inflati sunt quidam, scilicet vestrum, quasi non timentes per me de sua superbia convinci, et tamen digni sunt flagellis: nam humiles solis verbis corriguntur, superbi flagellis indigent, secundum illud Iob c. XL, 7: respice cunctos superbos, et confunde eos. Secundo praenuntiat eis suum adventum quo veniet ad iudicandum, ubi primo praenuntiat adventum, dicens veniam autem cito ad vos. Et quia dicitur Prov.
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XVI, v. 9: cor hominis disponit viam suam, sed domini est dirigere gressus eius, ideo subdit si dominus voluerit. Iac. IV, 15: si dominus voluerit, et si vixerimus, faciemus hoc aut illud. Secundo praenuntiat eis suam iudiciariam cognitionem, cum dicit et cognoscam, scilicet ordine iudiciario, secundum illud Iob c. XXIX, 16: causam, quam nesciebam, diligentissime investigabam. Non sermonem eorum, qui inflati sunt, sed virtutem, quasi dicat: non propter haec ex mea examinatione approbabuntur, qui abundant in verbis, sed si abundarent in virtute; quia, ut dicitur Prov. XIV, 23, ubi verba sunt plurima, ibi frequenter egestas.
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Tertio rationem assignat, dicens non enim in sermone est regnum Dei, sed in virtute, id est, non ideo aliqui pertinent ad regnum Dei, qui abundant in sermone, secundum illud Matth. VII, 21: non omnis qui dicit mihi: domine, domine, intrabit in regnum caelorum, sed qui facit voluntatem patris mei. Ultimo comminatur eis correctionem, reservans tamen correctionem arbitrio eorum, dicens quid vultis?
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In virga, scilicet disciplinae, veniam ad vos, scilicet castigandos, an in charitate, id est, ostensione amoris, et in spiritu mansuetudinis ut scilicet nihil durius vobiscum agam? Hoc enim pendet ex vobis; nam si vos in via stultitiae permanetis, oportet me ad vos cum virga venire, secundum illud Prov. XXII, 15: stultitia colligata est in corde pueri, et virga disciplinae fugabit eam. Si vero vos correxeritis, ostendam vobis charitatem et mansuetudinem, Gal. ult.: vos qui spirituales estis, instruite huiusmodi in spiritu lenitatis. Hoc autem non dicit quin si in virga veniens, non cum charitate veniret, cum scriptum sit Prov. c. XIII, 24: qui parcit virgae, odit filium suum: qui autem diligit illum, instanter erudit, sed quia ille qui castigatur virga, non sentit interdum dulcedinem charitatis, sicut illi quos blande consolatur.
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1. Sic nos existimet homo ut mini~ stros Christi. Prosequitur Apostolus id, quod egit in superioribus, praesertim cap. 1. et 3., non esse gloriandum in magistris, nec alios prae aliis efferendos. Huc enim spectat, quod statim initiu docet, quo loco sint a fidelibus habendi magistri seu doctores ipsorum, tam Apostoli quam alii, ne videlicet aut pluris, aut etiam minoris eos faciant quam oporteat: quin potius ab iis judicandis abstineant, eorum fideli ministerio contenti. Id vero agit usque ad eum locum: Quis enim te discernit? Jam ante quidem attigit hanc rem, ubi dixit: Quid igitur est Apollo, quid vero Paulus? Ministri ejus cui credidistis. Sed nunc repetit, ut amplius declaret. Dicit ergo: Quisque nos Apostolos caeterosque Evangelii praedicatores existimet ac reputet, quales revera sumus, nimirum ut Christi ministros, ut dum ministros nos cogitant, non nimium extollant, dum Christi, non contemnant.
Et dispensatores mysteriorum Dei. Male quidam codices ministeriorum. Nam Graece est fxuaTrjptcov. Mysteria quidam interpretantur sacramenta novae legis, id est, sensibilia signa ad sanctificationem nostram a Christo Domino instituta, quorum primum est baptismus. Sed cum ipse Paulus dixerit 1. capite: Non misit me Christus baptizare, sed evangelizare, rectius est, ut mysteria Dei intelligantur fidei nostrae dogmata a Deo revelata. Quae quidem mysteria dicuntur, quia secreta sunt, ut absque Dei revelatione cognosci nequeant. Ea mysteria sunt incarnationis, passionis et resurrectionis Christi, redemptionis nostrae, vocationis gentium et caetera, quae complectitur Evangelica doctrina. Nec tamen ab his mysteriis Sacramenta novae legis separamus, sed pariter sub iis, ut signa corporalia gratiae spiritualis efficacia comprehendimus. Quorum proinde dispensatio ad eosdem Christi ministros pertinet. Rursus autem in eo, quod dicit: dispensatores mysteriorum Dei, duo cogitanda significat, quod dispensatores, ne nimium extollantur (nam dispensator alienae rei minister est), et quod mysteriorum Dei, ne contemnantur. Est autem dispensatoris, ut quibus et quomodo et quantum opus est, eroget ac distribuat. Hinc Paulus sapientiam loquebatur inter perfectos, non apud animales, qui non percipiebant ea, quae sunt spiritus Dei, supra cap. 2.
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2. Hic jam quaeritur inter dispensatores. Graece: o <5s Xoitiov QrizBnai sv ToTg oixovofxoic Quod autem reliquum, quaeritur in dispensatorihus, licet nonnulli codices, Oecumenio teste, habeant Ctjt£Tt£ quaerite, quod minus probum existimo. Vulgatus interpres legisse videtxxr S)d&hic. Caeterum, inquit, id quod in dispensatoribufl potissimum requiritur, quaeque praecipua virtus oeconomi est, id nimirum est, quod sequitur.
Vt fidelis quis inveniatur. Ordo, ut quis ifiveniatur fidelis, id est, ut aliquis inveniatur, qui sit fidelis, nimirum utiliter agens Domini sui negotium, rem Domini tractans non ut suam, sed suae fidei commissam, nec suam, sed Domini sui gloriam ex sua administratione quaerens. Spectatur quidem etiam industria in dispensatore, sed primum quod quaeritur, est fides. Unde Dominus Luc. 12. Quis putas est fidelis dispensator et prudens?
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3. Mihi autem pro minimo est, ut a vobis judicer. Pro minimo, Graece d<z iXaxtaTOV, ad minimum. Pro quo passim Augustinus, omissa praepositione, legit minimum, quemadmodum et Ambrosiastrum legisse indicat ejus commentarius. Judicer, Graece avaxpt^ui^ dijudicer j significatur enim comparatio cum aliis. Cum, inquit, talis esse debeat dispensator, jamque dixerim, nos doctores vestros esse mysteriorum Dei dispensatores, nolo tamen vos esse judices nostros, ut dicatis, quis nostrum melius aut pejus, quisve sincere aut minus sincere ea mysteria vobis dispenset. Nam ad me quidem quod attinet, qui nullius malae fidei mihi conscius sum: parvi facio tamen, si a vobis judicer aut melior aliis aut deterior, in hoc Evangelicae dispensationis officio. Particulam illam pro minimo est, graece £i(; sXaxtaTOv eoziM, ad minimum ♦ est, Hcntenius Oecumenii interpres ad mentem sui nutoris ita reddit, indignissimum videtur. In quem sensum etiam Chrysostomus accipit. Sic enim Paulum refert loquentem: Indignum judico meipsum a vobis judicari. Deinde subjungit: Nemo autem arrogantiae arguat Paulum, si nullum hominem dicat esse dignum, qui de eo ferat sententiam etc. Verum prior sensus, quem omnes fere tradunt, germanior videtur, estque minus obnoxius offensioni.
Aut ab humano die. Humanum diem B. Hieron. in epist. ad Algas. quaest. 10. interpretatur humanum judicium, quomodo dies Domini pro judicio Dei frequenter accipitur, ut sit sensus: Atque omnino non moror hominum de me judicia. Nam (ut paulo post dicit); Qui judicat me, Dominus est. Sermo plane similis apud Jeremiam cap. 17. sic loquentem Deo: Laus mea tu es, et diem hominis non desideravi, id est, in judicio tuo inveniar laudabilis, hominum judicia, quibus me laudent, non ambio. Ex quibus etiam apparet, phrasim hanc, qua dies pro judicio sumitur, non esse Paulo Tarsensi homini ratione patriae peculiarem, ut suspicatur Hieronymus, sed Hebraeis olim usitatam. Ratio phraseos esse videtur, quia reis dies dici soleat ad sistendum se judicio. Rem vero clare explicant Chrysostomus et Oecumenius, dum sic interpretantur: Nec a quovis alio, scilicet homine, et Syrus alio Hebraismo, aut ab ullo filio hominis. Erasmus autem non dubitavit transferre: aut ab humano judicio. Alii quidem aliter humamim diem interpretati sunt, ut Ambrosiaster, leges mundo creditas; Theodoretus, humanae vitae brevitatem; Theophylactus, hominem quempiam celebrem et praeclarum. Sed quod ex Hieronymo dictum est, maxime placet. Illud adjicio propter sectarios, qui suam doctrinam subtrahunt omni judicio humanae potestatis, idque se facere dicunt exemplo Pauli, qui pro minimo ducit humanum judicium, hoc loco non agi de judicio publicae potestatis, nec id quaeri, num Paulus habuerit in terris aliquem superiorem, a quo judicari posset de his, quae docebat, sed tantum agi de judicio cujusque privato; sive in bonum, de quo Propheta Jeremias, sive in malum, de quo Dominus Matth. 7. Nolite judicare, ut non judicemini.
Sed neque meipsum judico. Rursus Graece avaxpivto, dijudico. Sensus: Imo nec ipse quidem de me certum fero judicium, quam recte, sincere et integre coram Deo verser in dispensatione mihi credita, ut cum aliis me conferre possim, qui tamen ipse mihi notior sum quam vobis, aut cuiquam alteri mortalium. Cum hoc Apostoli dicto cur non pugnet, quod infra cap. 11. praecipit, ut nos dijudicemus, ex ejus loci interpretatione patebit. At vero nec illud pugnat, quod alibi suam coram Deo sinceritatem in ministrando Evangelio commendat et praedicat, ut in 2. ad Cor. epist. per aliquot capita. Scribit enim illis locis, quod animo sentiebat, non quod planissime certum habebat, id est, ea certitudine, cui falsum subesse nequeat. Unde et hic, objectionem ejusmodi praeoccupans, subjungit:
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4. Nihil enim mihi conscius sum, sed non in hoc justificatus sum. Mihi Graece IpiauToT^ mihi ipsi. Dicere quis poterat, quid causae est, cur teipsum non judices, quum optime tibi sis conscius, quod ex fide rem Domini dispenses? Respondet Apostolus: Nullius quidem infidelitatis in mea dispensatione mihi conscius sum, sed non in hoc justificatus sum. Id est, conscientia me non accusans non certo me justum arguit ac immunem a culpa malefidae dispensationis, quippe qui mihi ipsi non penitus ac perfecte cognitus sim. Nam delicta, quis intelligit? Psalm. 18. et ideo meipsum non judico. Recte hoc Pauli testimonio catholici Scriptores utuntur ad destruendam novitiam fidem haereticorum, quam specialem vocant, id est, eam persuasionem, qua quisque fidelis certo statuat, se justificatum esse. Recte, inquam, quando nec ipse Pauhis id certo de se potuerit afiirmare. Neque enim ille tantum negat hanc sequelam: Nihil mihi conscius sum, ergo scio me justum, sed dicit se, quantumvis nihil sibi male conscium, non tamen judicare nec pronuntiare se justum; eo, quod occultae sint cordium nostrorum latebrae, etiam nobis ipsis; quemadmodum sequentia declarant. Certe si sciebat Paulus ea certitadine, cui falsum subesse non potest, se justum esse; poterat ergo judicare seipsum, dicendo: Justus sum. Atqui id ipse diserte negat, dicens: Neque me ipsum judico. Quare quod pro solutione Calvinus adfert, eam certitudinem non ex operibus haberi, ideoque Pauhim dixisse: nihil mihi conscius sum. sed ex promissione gratuita misericordiae Dei, quae nobis offertur in Christo, futile est, et ad labefactandum catholicorum argumentum prorsus nihil facit. Nam sive ex operibus sive ex promissione certus fuerit Paulus se esse justum, dicere potuit: Me ipsum judico. Atqui dicere hoc non potuit, igitur ne quidem ex promissione de sua justitia certus erat. Nec vero aliter hunc Apostoli locum intellexerunt orthodoxi commentatores tam Graeci quam Latini. Nec aliter Augustinus, ut ea probant, quae ex illo Beda descripsit in collectaneis. Hinc et Bernardus in serm. de convers. ad clericos, cap. 16. testatur Apostolum etsi nihil sibi conscium, tamen propter humani cordis abyssum, judicantis sese Domini sententiam magnopere formidasse, de qua sequitur:
Qui autem judicat me, Dominus est. Et hic Graece avaxptvst ^ dijudicat. Christi, inquit, judicio, qui Dominus est omnium nostrum, reservandus sum, non a vobis conservis judicandus. Illius judicium certissimum est, vestrum incertum et fallax.
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5. Itaque nolite ante tempus judicare. Graece: Itaque ne ante tempus quidquam judicate. Et ita legit August. tract. 90. super Joann., quo loco pulchre disserit de proximis non judicandis. Concludit Apostolus generali praecepto, quae de doctoribus non judicandis praemisit. Et sensus est: Ne judicetis quidquam occultorum et omnino eorum, quae vobis non satis cognita sunt, velut quis nostrum sit aut non sit fidus Christi minister et Evangelii dispensator, quis magis minusve talis. Addit autem ante tempus, quia quamdiu non habetur certa rei judicandae notitia, nondum est tempus judicandi. Unde declarando subjungit:
Quoadusque veniat Dominus. Id est, donec Christus Dominus venerit ad judicium. Non significat, nos tunc judicaturos, sed sensus est: Ne judicetis ante illud tempus, quo veniet omnium judex Christus, qui omnia occulta revelabit et judicabit, ut non sit opus vos judicare. Postquam enim omnia per judicem Christum manifestata fuerint, non opus erit, ut vos judicia vestra privala interponatis, quia judiciam est earum rerum, quae per se non satis patent. Unde Rom. 14. ex judicio generali per Christum exercendo, concludit absolute: Non ergo amplius invicem judicemus. Igitur quoadusque seu donec accipitur, ut alibi in Scripturis saepissime. Denotat enim tempus, ad quod usque futurum sit quippiam, aut non sit; faciendum sit, aut non sit; sive deinceps idipsum continuandum sit sive non. Qua de re Hieronymus et alii exponentes illud Matth. 1.: Et non cognoscebat eam, donec peperit filium suum primogenitum. Confirmatur hic commentarius ex eo, quod subjicit: Et tunc laus erit unicuique a Deo. Non enim dicit: Et tunc poteritis magistros vestros judicare.
Qui et illuminabit abscondita tenebrarum. Illuminabit, Graece ^coxiasi^ illustrabit, id est, in lucem proferet occultas et quasi in tenebris gestas aut repositas hominum actiones, seu bonas seu malas. Quidam de solis malis actionibus interpretantur, propter nomen tenebrarum, quod in malam partem frequenter accipitur in Scripluris, potissimum apud Joannem in Evangelio et prima epist. Veriam idem nomen alibi nudam habet significationem occulti, ut etiam ad bona dicta aut acta referatur, velut Matth. 10. Quod dico vobis in tenebris, dicite in lumine. Et Luc. 12. Quae in tenebris dixistis, in lumine dicentur. Atque eo modo tenebras hic accipi, multo probabilius est. Opponuntur enim lumini, id est, manifestationi, tam bonorum operum quam malorum, de quibus non ante tompus judifandis, sed divino judicio reservandis Apostokis loquitur. Nam et id, quod sequitur, utrique generi commune est.
Et manifestabit consilia cordium. Id est, manifestum omnibus faciet, qun consilio, quo fine et intentione, quisque fecerit opera sua, etiam in speciem bona. Vel consilia cordium generaliter intelligit latentes cogitationes animorum.
Et tunc laus erit unicuique a Deo. Apud Oecumenium neque in textu neque in commentario legitur exaoKo^ unicuique, sublatum ut opinor ab aliquo, cui falsus alioqui videbatur Apostoli sermo, unumquemque hominem in illo judicio laudem a Deo reportaturum. Atqui quod Apostolus dicit, tale est: Unicuique bono et laudem merenti tunc erit laus, non tantum apud homines, quomodo multi in hoc saeculo laudantur minime laudabiles, sed apud Deum atque ab ipso Deo, dicente: Euge serve bone et fidelis, Matth. 25., quae sunt utique verba laudantis. Est igitur hic disti'ibutio, quam vocant accommodam, in dictione unicuique. Vel certe nominata laude relinquitur intelligendum vituperium, nempe contrarium ex contrario, sicut illud a quibusdam exponitur Gal. 6. Et sic in semetipso tantum gloriam habebit et non in alio. Quanquam prior sensus aptior videtur. Institutum enim Apostoli est, eos reprimere, qui per contentionem suos magis<^ros laudibus extollebant, ac si dicat: Tunc apparebit, quis magistrorum fuerit honore dignus, aut aliis dignior, de quo nunc contenditis. Nam illud erit temjius distrihuendi aDeo honoris unicuique. Id Apostolum velle, monstrant etiam sequentia.
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6. Haec autem fratres transfiguravi in me et Apollo. Quarti casus sunt me et Apollo. Cessaret ambiguitas, si scripsisset interpres meipsum. Nam Graece est: £|iauTOv. Haec, ait, quae dixi de magistris, in quibus gloriamini, alius in alio, schemate quodam transtuli in meipsum et Apollo; hoc est, me et Apollo magistros nominavi, quorum gratia in factiones divisi fueritis (intellige etiamCepham, quem, puto, honoris causa reticet): sed sub his alios volo intelligi humanae sapientiae sectatnrcs, in quibus stulte et factiose gloriati estis; quos, pudori vestro consulens, nominare nolui. Non negat Pauhis, Corinthios in se et Petro et Apollo fuisse gloriatos, quod ita esse ostendimus in expositione 1. capitis, sed transfiguratione usum se dicit, quia his nominatis alios magis voluit intelligi. Si enim malum erat gloriari in veris Apostolis Christi, multo minus ferendum, ut gloriarentur in quibusdam hujus saeculi sapientibus; minime vero, ut in Pseudoapostolis.
Propter vos. Id est, instructionis vestrae causa id feci. Pronomen vos hoc loco positum comprehendit generatim fideles, qui erant Corinthi, id est, tara magistros quam discipulos, ut patebit ex vero intellectu partis sequentis.
Ut in nobis discatis, ne supra quam scriptum est, unus adversus alterum infletur pro alio. Graeca sic habent: Ut in nobis discatis, non supra quam scriptum est sapere, ut ne unus pro uno infletur adversus alterum. Secundum hanc Graecam lectionem prior sententiae pars ad magistros pertinet, posterior ad discipulos. Et ad eum modum Theophjlact. exponit, ut sensus totius sententiae sit hujusmodi: Idcirco personam aliorum in nos transtuli, ut vos magistri in nobis Apostolis, qui profitemur, nos non aliud esse quam ministros Christi et dispensatores mysteriorum Dei, velut in exemplari vobis proposito disceretis, non sentire de vobis supra id, quod de vobis scripsi; scilicet non aliud nos esse quam Dei ministros, utilitati fidelium subservientes. Et quod ad discipulos attinet: ne alius pro alio, scilicet discipulus pro magistro qualicunque, adversus alterum, id est, alterius magistri discipuli;m, insolentius glorietur, quando nec nos Apostoli patimur discipulos nostros pro nobis adversus alios gloriari- Est autem posterior pars consequens ex priori. Nam superbia magistrorum plerumque excitat factiones discipuloi-um. Ad hunc sensum, sane probabilem et perspicuum, facile est aptare versionem vulgatam: modo suppleas verbum sapere, quod in eanescio quaratione vel casu praetermissum est, et negationem repetas in secundo membro. Illud supra quam scriptum est, quidam referunt ad Scripturam Jeremiae 9. Kon glorietur sapiens i?i sapientia sua etc. Alii ad illud ab ipso Paulo scriptum superius cap. 1. Qui gloriatur, in Domino glorietur. Rursus alii ad illud Christi praeceptum Matth. 23. Ne vocemini magistri, quia magister vester unus est Christus. At vero Cajetanus refert ad Scripturam sacram in genere. Vult enim hunc esse sensum, ne magistri sapiant supra id, quod traditum est in sacris libris, id est, ne admisceant Evangelio sapientiam, sed contenti sint doctrina sacrae Scripturae, quemadmodum Paulus et alii Apostoli docebant. Nobis id maxime probatur, quod primum dixi, quae etiam S. Thomae expositio est.
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7. Quis enim te discernit? Hic jam magistrum alloquitur, sibi placentem, seque supra alios efferentem vel doctrinae, vel eloquentiae, vel sapientiae nomine. Alloquitur autem ut unum, cum multi essent: quo magis premat his erotematis. Quis, inquit, te discernit ab aliis, quibus te anteponis? Quis te praestantiorem aliis facit? Id enim, inter alia, Graecum verbum (5iaxpiV£iv significat, pro quo minus recte verterunt alii, dijudicat; cum sit diversum ab eo verbo, quod supra bis terve posuit in significatione dijudicandi. Quis, inquam, te discernit, nisi Deus? Hoc enim utique respondendum Apostolus relinquit, ut sequentia declarant. Nec vero alia ratione magis humana jactantia comprimitur, quam si cogitet homo, se nihil habere a seipso: sed omne bonum, quo alios antecellere videtur, sibi datum a Deo. Quod quidem ex hac Apostoli sententia consequens est. Nam quod de uno genere bonorum dicitur homini: Quis enim te discernit? idem do omnibus aliis similiter dici vere potest: cum Deus omnium aeque sit autor et dator. Recte proinde S. Augustinus hanc Pauli sententiam usurpat et inculcat adversus Pelagianos, ut doceat omne bonum, quo quis ab alio discernitur atque alium praecellit, a Deo dari: ideoque nec gratiam dari secundum merita, neque ex meritis praevisis quemquam a Deo ad vitam praedestinari, sed tam praedostinationem quam gratiam, quae praedestinationis effectus est, prorsus ac mere gratuitam esse. Vide, quae scribit August. lib. 2. contra duas epist. Pelag. cap. 7. et libro de correp. et grat. cap. 7., et epist. 46. ad Valent. Jam ex his etiam illi redarguuntur, qui dicunt, aequali dato vel oblato gratiae auxilio persaepe contingere ut hic agat, ille non agat; aut ut alius alio plus minusve, ut discretio sit ex libero hominis arbitrio, non ex gratia Dei. Quod apostolicae doctrinae contrarium esse non dubitamus.
Quid autem habes, quod non accepisti? Ne forte superbus doctor interrogatus, quis te discernit? ex adverso respondeat: Ego me discerno studio, labore, industria mea ab aliis, quibus praesto: secunda hac interrogatione pressius eum urget Apostolus dicens: Quid autem habes, quod non accepisti? scilicet ab alio? nec aliunde quam a Deo: videlicet attestante Domini praecursore Joann. 3. Non potest homo accipere quicquam, nisi fuerit ei datum de coelo, et Jacobo Apostolo capite primo: Omne donum perfectum desursum est descendens a patre luminum. Est autem vera Pauli sententia, tam de bonis naturalibus, quam de iis, quae naturae terminos excedunt. Nam de naturalibus potissimum gloriabantur Corinthiorum magistri, hoc loco taxati, velut de eloquentia et sapientia sr.eculari. Quanquam illud est discrimen inter naturalia et supernaturalia, quod illa quomodocumque sint a Deo, haec a Deo per Christum. Rursus autem ex hac sententia docent Patres, idque certissimo et efiicacissimo contra Pelagianos argumento, hominem nihil boni a se ipso habere: sed quicquid habet boni, ut virtutes, bona opera, studium, conatum, cooperationem, consensum, motum ac nutum voluntatis, id totum in Deum autorem et largitorem esse referendum: adeo ut affirmare non dubitent, hominem de suo non habere nisi meyidacium et peccatum, uti definitum est in Concilio Arausicano can. 22. verbis desuraptis ex Augustino tract. 5. m Joann. Inspice et caeteros ejusdem concilii canones, nominatim sextum et ultimum: in quibus sua decreta patres illi comprobant hujus Scripturae testimonio. Frequens est Augustinus in hac Scriptura citanda pro confirmatione catholicae doctrinae, quam dixi. Vide, quae dicit libro 2. de pecc. meritis et remiss. cap. 18., et quae lib. de praedest. sanct. cap. 3. 4. et 5., ubi inter alia refert ac repetit, beatum Cyprianum dixisse ac pro titulo posuisse: In nullo gloriandum, quando nostrum nihil sit; atque ut hoc ostenderet, adhibuisse Paulum dicentem: Quid autem habes, quod non accepisti? etc. Refert id et alibi, ut lib. 4. cont. duas epist. Pelag. cap. 9., additque, testimonium hoc Apostolicum ejusmodi esse, quo vel maxime Pelagianorum ora claudenda sint. Locus atitem apud Cyprianum est lib. 3. test. ad Quir. cap. 4. Vide et Prosperum ad excerpta Genuensium dubio 4. et contra Collat. cap. 29., ac praecipue lib. 1. de vocat. gent. cap. ult. Verum his et Chrjsostomus accedat, cujus in commentario haec sunt verba: Nihil habes domo allatum, sed a Deo acceptum. Et iterum: Acceptum habes non hoc aut illud, sed omnia, quae habes. Non enim tua sunt haec recte facta, sed Dei gratiae, et quae sequuntur.
Si autem accepisti, quid gloriaris, quasi non acceperis? Graece: Si autem et accepisti, quomodo passim legit Augustinus: tametsi et redundare videtur, ut alias interdum apud Paulum, nisi sic intelligas: Quod si etiam tu accepisti, sicut et alii quicquid habent, aDeo acceperunt: quid tu gloriaris ac si non accepisses? Nam primum falsa gloriatio est, de eo, quod acceperis, gloriari, quasi non acceperis. Quod si a Deo accepisti, a quo est omne bonum, nihilominus erit falsa gloriatio, ac minus etiam ferenda, si de eo glorieris, tanquam a Deo non acceperis. Porro qui in Deo gloriatur, hoc ipso sese humiliat, Deum agnoscens boni sui datorem. Itaque talis non se insolenter efferet supra alios, ut faciebant isti, contra quos agit Apostolus.
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8. Jam saturati estis. Haec verba cum sequentibus plerique generatim ad Corinthios dicta interpretantur: alii vero speciatim dicta ad eosdem ipsorum magistros, ad quos praecedentia, numero rursus in pluralem mutato. Quorum sententia nobis probatur, cum ob alia, tum propter illud, quod infra dicit: Nam si decem millia paedagogorum habeatis in Christo, sed non multos patres. Et hunc sensum Cajetanus prosequitur. Est autem ironicus sermo, quo doctores illos irridet, non solum gloriantes in seipsis et non in Deo, de bonis, quae habebant; verum etiam adscribentes sibi bonorum copiam ac praecellentiam, quam non habebant. Jam, inquit, saturati estis, id est, ad satietatem usque repleti sapientia ac caeteris donis. Sic enim de se sentiebant.
Jam divites facti estis. Seu ditati estis, STcAouTVjoaTS; id est, abundantes usque adeo, ut etiam in alios dona vestra possitis effundere. Contra hujusmodi sua opinione divites loquitur spiritus in Apoc. cap. 3. Dicis, quod dives sum et locupletatus, et nullius egeo: et nescis, quia tu es miser et miserabilis et pauper et caecus et nudus.
Sine nobis regnatis. Graece ipaoiXeuoaxs regnastis, pro quo bene Erasmus et alii: regnum adepti estis. Nam et B. Pacianus epistola 3. ita legit: Sitie nobis regnare coepistis. Est autem Hebraismus, in Scriptura frequens, ut Psalm. 92. 96. 98. Dominus regnavit, id est, regnum sibi paravit, idque jam possidet, et Apoc. 11. Accepisti virtutem tuam magnam et regnasti, ut proinde non aberrarit a sensu Pauli vulgatus interpres, dum vtrtit in praesenti, regnatis. Quod etiam apud Tertull. legitur lib. de pudic. cap. 14. Sensus enim est: Jam inter Corinthios, tanquam magistri inter discipulos, velut regnum consecuti, summam dignitatem vobis vendicatis: nobis etiam Christi Apostolis (quod indignum est) a societate regni vestri exclusis: me praesertim, qui Corinthios in Christo Jesu per Evangelium genui, eoque jure eorum pater sum, quod infra dicit,
Et utinam regnetis. Vel, utmulti codices, regnaretis. Graece: Et utinam sane regnassetis, sive regnum adepti essetis. Regnum, inquit, vobis non invidemus, sed optamus: modo vere regnetis, id est, Corinthios ad eorum salutemregatis ac dirigatis. Nam rex gratia populi est, non contra.
Vt et nos vobiscum regnemus. Alii codices, regnaremus. Hoc dicit, non appetens regimen super fideles, sed quia concors societas Apostoli cum illis in regendo populo, futura erat populo maxime salutaris. Perstringit autem magistros, quod soli regere velint, cum e diverso Paulus eos non recuset socios, modo regant ut oportet, id est, saluti fidelium studeant, non suae gloriae. Potest autem totus hic locus etiam aliter exponi: ut in vocabulo regnandi securitas etprosperitas exercentis potentiam intelligatur, qualis est regnum hostibus devictis et subactis, quomodo post victoriam Michaelis et angelorum ejus pugnantium cum dracone et angelis ejus, coelesti voce dictum legitur Apoc. 12. Nunc facta est salus et virtus, et regnum Dei nostri, et potestas Christi ejus, et alia voce Apoc. 19. Quoniam regnavit Dominus Deus noster omnipotens. Sicenim et illud accipiendum, quod supra citabam ex ejusdem libri cap. 11. Quia accepisti virtutem tuam magnam, et regnasti, et quod ibidem praecedit: Factum est regnum hujus mundi Domini nostri et Christi ejus. Ita breviter hic erit sensus: Vos secure et feliciter agitis in ista apud Coriathios eminentia, tanquam in regno pacato, quieti a laboribus, et longe positi extra pericula: cum nos interim in extremo contemptu, laboribus et periculis assidue versemur. Ac utinam bene et secundum Deum illo regno vestro utamini, ut et nos tandem his malis liberati, ejusdem pacifici regni vobiscum simus participes. Huic sensui bene quadrat antithesis sequens.
4:9
9. Puto enim, quod Deus nos Apostolos novissimos ostendit tanquam morti destinatos. Ostendit praeteriti temporis est, aTCs6£'.$sv. Haec quoque verba tanquam ironice dicta ab Apostolo multi interpretantur, ac si dicat: Tales a vobis habemur ac reputamur, quales nos hic describo \ id est, homines abjectissimae sortis. Sed quia rem ad Deum refert, qui tales eos exhibeat inter homines: melius est ut affirmative rectaque sententia, quemadmodam Oecumenius loquitur, verba haec accipiantur, ut sensus sit: Arbitror et ita se res habet, Deum, qui (sicut dictum est cap. 1.) stulta et infirma et ignobilia mundi elegit, ut confundat sapientes et fortes et nobiles, ad propagandum suum Evangelium, nos, id est, Apostolos, ut omnium hominum extremos et secundum saeculum vilissimos (tantum abest, ut regnemus) mundo exhibuisse tanquam morti distinatos: ut exhiberi solent homines sontes ad publica supplicia damnati. In Graeco nomen est iTii&avaTiouc:, id est, addictos, adjudicatos morti, pro qao Tertull. lib. de pud. legit bestiarios, speciem ponens pro genere. Nam bestiarii Romanis dicebantur, qui cum bestiis depugnare damnati erant. Huc pertinet illud Psalm. 43. ab eodem Apostolo citatum Rom. 8. Propter te mortificamur tota die, aestimati sumus sicut oves occisionis. Hoc enim maxime in Apostolos competebat, et quidem specialiter in Paulum quotidianis periculis expositum propter Evangelii praedicationem; sicut ipse de se pluribus commcraorat in 2. epist. cap. 11. Quidam Apostolos 7iovissimos, Graece ZT/dzou^ ultimos, interpretantur postremos tempore, id est, qui post ascensionem Christi in coelum, accesserunt ad numerum Apostolorum. Hi namque non tanti habebantur. Et id vult Erasmi versio: Nos qui sumus ApostoU postremi. Sed obstat huic intellectui, quod etiam de primis Apostolis vera sunt, quae hic dicuntur. Igitur omnes Apostoli novissimi erant sensu prius exposito. Nam comparationem hoc loco Paulus instituit inter sinceros Christi Apostolos, et istos Coriuthiurum magistros, suam ipsorum gloriam et commoda sectantes; quod ex sequentibus amplius patebit.
Quia spectaculum facti sumus mundo. Spectaculum, Graece v}£aTpov. Hieronymus in epitaphio Paulae Graecam vocem retinuit, theatrum facti sumus, etc. Usurpatur autem liic ab Apostolo pro ea re, quae spectanda proponitur. Nam alibi locum ipsum publicis spectaculis deputatum significat. Sensus est: Velut in amplissimo theatro spectandi proponimur toti mundo; non secus atque damnati ad bestias, aut ad ludum arenarium, publicis spectaculis exhibentur.
Et angelis et hominibus. Non hoc addit tanquam angeli et homines sint a mundo diversi, quod volebat Marcion haereticuR, mundum interpretans Deum mundi, id est, Deum malum; quemadmodum refert Tertiill. adversus eum scribens lib. 5. cap. 7. Sed ut bene respondet illi Tertull. exponit Apostolus dividendo, quod dixerat mundo. Nam mundus, qui spectari potest, solis constat angelis et hominibus. Simul etiam insinuatur, angelos esse partem universi, quem mundum dicimus. Divisionem esse satis intelligitur, ex eo, quod iu Graeco neque angelis neque hominibus articulus praefigitur, sed solum mundo. Porro tam angelos quam homines plerique malos et bonos intelligunt. Omnes enim spectatores sunt, licet dispari studio favoris aut odii; quemadmodum et in humanis spectaculis contingit. Non tamen improbabile est, ad malos tantum referri et homines et angelos. Loquitur enim Paulus, ut dictum est, de spectaculo, quo Apostoli velut homines damnati, ludibriis spectantium expositi videbantur. Quod patet ex praecedentibus aeque et consequentibus.
4:10
10. Nos stulti propter Christum: vos autem prudentes in Christo. In hac pericope et duabus sequentibus ironiam subesse putat Cajetanus post Oecumenium: eo quod res secundum veritatem contrario modo sese habeat. Verum si respiciamus ad locum cap. 1., ubi similia sunt antitheta, nulla tamen irrisionis epecie, potius videbitur his verbis adhibenda, secundum mentem Apostoli, commoda interpretatio, quam ut ad ironiam recurratur: quum praesertim ea, quae de se dicit, ipse exponat ut vere et sine antlphrasi dicta, versu seq. Hic autem tam bona quam mala contrariis appellat nominibus, tum opinione vulgi, tum ob similltudlnem vel afiinltatem quandam, ut contingit in vitiis et virtutibus. Nam sensus est: Nos Apostoli stulti sumus secuu' dum saeculum ac vestro judicio: idque propter Christum, cujus Evaugelli praedicaudl causa videamur Imprudenter ac temere nosmetipsos objicere tot periculis et incommodis: vos autem secundum saeculum ac vestro judicio prudentes in Christo, quia sic praedicatis Christum, ut tamen caute prospiciatis, ne quas adversitates ejus causa patiamini.
Nos infirmi, vos autem fortes. Nos, inquit, imbecilles secundum saeculum sumus, quia multa mala patimur nec resistimus: quod est infirmitatis. Vos autem fortes ac validi, quia freti eloquentia et sapientia et amicitia hujus saeculi, mala si qua occurrunt, facile repellitis.
Vos nobiles, nos autem ignobiles. Graece, vos gloriosi seu clari, nos autem inhonorati. Neque enim hic eadem vocabula sunt in Graeco, quae cap. 1. versu 26. Non multi nobiles, et versu 28. Ignobilia mundi elegit Deus. Sensus est: Vos magno estis in pretio apud Corinthios propter eloquentiam et philosophiam, quibus animos eorum vobis conciliatls: nos autem contempti, qui talibus ornamentis careamus.
4:11
11. Usque iji hanc horam et esurimus et sitimus. Enumeratione eorum, quae Apostoli patiebantur, declarat illa duo quae dixerat, scilicet eos ignobiles seu contemptibiles esse, et infirmos. Ex quibus etiam tertium sequitur, eos stultos esse propter Christum. Simili malorum congerie suaui et aliorum fidelium Evangelii ministrorum conditionem explicat in epist. 2. cap. 6. Suam vero speciatim, ejusdem epistolae cap. 11. Quae duo loca cum isto conferenda sunt, ut ejusdem argumenti. Sensus hujus partis: Quamvis nos ut Apostoli Christi merito deberemus ab omnibus honorari, et btlpendia percipere ab eis, quibus Evangelium praedicavimus: tamen ad hoc usque tempus inediam patimur, ac tenuissimo cibo contenti vivimus, ne discipulis nostris simus onerosi. Hic ex antithesi intellige de magistris, adversum quos agit, omnia contraria: sicut expressius id ostendit in 2. epistola cap. 11. illis verbis: Sustinetis enim, si quis in servitutem vos redigit, si quis devorat, si quis accipit etc.
Et nudi sumus. Id est, laceri ac pene nudi incedimus, vestibus ad arcenda frigora necessariis destituti. Sic enim in 2. epist. 11. In frigore etnuditate. Et colaphis caedimur. Graece uno verbo xo- XacptCojAS^a. Signi6care vult contumeliosam tractationem, maxime quae fit inflictis verberibus. Et instabiles sumus. Id est, incertis vagamur sedibus, ut Erasmus vertit; non habemus certum habitandi locum. Id enim significat verbum Graecum aataxouiiev.
4:12
12. Et laboramus operantes manibus nostris. Graece, propriis manibus, quod magis emphaticum est. Id Paulum fecisse, testatur de eo Lucas Actor. 18. et ipse Paulus de se Actor. 20. 1 Thess. 2. et 2 Thess. 3. Atque interim hic oblique taxat Corinthios, qui cum divitis essent, et alios magistros haud sincere Christum praedicantes laute alerent, suum Apostolum paterentur egere et opere manuum quaerere victum.
Maledicimur et benedicimus. In hoc membro et duobus sequentibus, loco prioris verbi Graece participium est passivum praesentis temporis: quod tamen interpres recte et concinne (quamvis improbet Valla) reddidit per verbum addita conjunctione et; praesertim quod Latini fere careant ejusmodi participio, quanquam Erasmus et alii participia participiis reddiderunt; at sensu prorsus eodem. Ulis, inquit, qui maledictis et probris nos impetunt (id enim significat vox Graeca Xoi5opo6jJievoi,) nos vicissim, juxta Christi praeceptum Luc. 6. benedicimus, id est, bene precamur: tantum abest utmaledicta regeramus. Quid in sacris literis significet benedicere, vide plenius explicatum a nobis ad illud Rom. 12. Benedicite persequentibus vos, etc.
Persecutionem patimur et sustinemus. Sustinemus a^zx^iie^a., id est, patienter et aequo animo ferimus. Non resistimus, nec cogitamus vindictam.
4:13
13. Blasphemamur, et obsecramus. Id est, conviciis affecti benignum ac molle responsum damus; humiliter loquimur obsecrantium more: quo sic vincamus malitiam adversariorum, secundum illud ipsius Apostoli Rom. 12. Vince in bono malum. Cajetanus obsecrationem interpretatur sacras orationes fusas ad Deum. Sed prior expositio Graecorum est, eaque melior. I^am verbum Graecum Tiapaxa- Xs IV significat obsecrare cum adhortatione, quomodo saepe Paulus in suis Epistolis obsecrat eos ad quos scribit. Quae res studiose annotata est a Theophylacto. Sic et paulo post Corinthios obsecrat eadem Graeca voce: Rogo ergo vos. Porro blasphemia generaliter significat convicium aliquod grande, non id solum quod fit in Deum, sed etiam quod in homines.
Tanquam purgamenta hujus mundi facti sumus. Hujus non additur in Graeco. Purgamenta, Graece Tispixa{>a'pfiaTa, dicuntur sordes, quae absterguntur ab ea re, quam circumcirca mundamus, ut exponit Theophylactus. Sensus: Reputamur velut sordes, faeces, colluvies, excrementa humani generis: contemptissimi et abjectissimi sumus omnium mortalium, ac digni habiti, qui ex hominum consortio procul ejiciamur. Rursus idem significat per id quod sequitur.
Omnium peripsema usque adhuc. Supple ex priori membro: tanquam omnium peripsema facti sumus, etc. Peripsema Graecum vocabulum, quod et Tertullianus retinuit, hunc locum citans lib. de pudicitia, sonat abstersionem. De cujus significato multa ex variis autoribus congerit Erasmus in annotat., multa etiam ab aliis dicuntur. Theophylact. putat hoc et superiori vocabulo rem eandem significari; nempe quicquid abradendo vel abstergendo tanquam impurum et inutile relinquitur pedibus conculcandum: quod alii ramentum, alii rejectamentum vertunt. Oecumenius interpretatur pannum, quo laborantibus sudores abstergi solent, ac se dicat Paulus: Omnium sumus penicillus ac spongia, qua suas sordes extergant. In summa, significatur hac et priori parte extrema vilitas et contemptus. Quod autem tam apud verum Ambrosium serm. 8. super Psalm. 118., quam apud putativum in hujus loci commentario, legitur lustramenta, neutrius Graeci vocabuli significatum exprimit. Sunt enim lustramenta purgationes factae per sacrificia. Porro quod addit Apostolus, usque adhuc, repetitio est ejus quod aute dixerat, usque in hanc horam.
4:14
14. Non ut confundam vos haec scribo. Hic jam non Corinthiorum magistros,.sed Corinthios ipsos alloquitur, qui in talibus magistris gloriabantur, quales supra depinxit. Graece est: Non pudefaciens vos haec seriho. Quod tamen recte vertitur, non ut pudefaciam, seu rubore suffundam vos, haec scribo. Nam confundere quod dixit interpres, in hac significatione minus est Latinum. Sensus: Quae scribo de nostra vilitate et contemptu, deque magistrorum vestrorum honore et gloria: non scribo, ut vos pudore afficiam. Subindicat revera Corinthiis pudendum fuisse, quod posthabitis et neglectis Apostolis, qui tanta patiebantur ipsorum causa, sectarentur gloriosulos quosdam magistros; ac pulcrum sibi ducerent, si eorum discipuli vocarentur.
Sed ut filios meos carissimos moneo. Quaedam Graeca vouO^sxtov monens, admonens, ut respondeat parti praecedenti: Non pudefaciens vos haec scribo, sed ut filios meos dilectos admonens, tametsi id sensum non variat. Sed, inquit, haec scribo, quo vos commoneam (quos ut filios meos patemo affectu diligo), ut sciatis, quo loco nos Apostolos, et quo vestros illos magistros habere debeatig.
4:15
15. Nam si decem millia paedagogorum habeatis in Christo, sed non multos patres. Decem millia, Graece fJiuptoug: quod quidem proprie decies mille significat, sed pro numero magno et indefinito passim usurpatur, quomodo sexcenti apud Latinos. Alii vertunt innumeros. Videntur autem Corinthii gloriati fuisse etiam in multitudine magistrorum. Igitur quod Apostolus dicit, tale est: Illi, quos ut magistros suspicitis, ut maximum paedagogi vestri sunt in Christo, non patres. Non enim vos in Christo genuerunt: sed ab alio genitos susceperunt instituendos, quod est paedagogi, qui ad eam rem plerumque mercede conducitur. Unde et patris multo vehementior est in filium amor quam paedagogi. Quare etiamsi innumeros paedagogos in Christo, id est, in doctrina Christi, habeatis, scire tamen debetis vos non multos habere patres.
Nam in Christo Jesu per Evangelium ego vos genui. Probat, quod dixit, sed non multos patres. Nam, inquit, ego pciter vester sum in Christo, quippe qui vos in Christo genui, hoc est, Christianos feci per Evangelium a me primo vobis annuntiatum. Id superiori capite sub aliis metaphoris dixit: Ego plantavi, fundamentum posui. Colligendum autem relinquit, se solum esse eorum patrem. Nam pronomen ego cum emphasi legendum, ac si dicat: non illi, non alii, sed ego solus. Id vero non exprimit, ne videatur arrogantius loqui.
4:16
16. Rogo ergo vos. Rogo, Graece TiapaxaAd), quod alii vertunt adhortor. Utrumque recte. Nam qui adhortantur, etiam rogare solent. Quod in quibusdam codicibus additur fratres, quamvis etiam Thomas legat et exponat, adjectitium est. Nec admodum congruit huic loco, ubi se patrem vocavit, et illos filios.
Imitatores mei estote. Estote, Graece Y''vsa{)s^ efficiamini. Sjra versio sic habet: mei similes fiatis. Quia dixerat se patrem, merito monet, ut sui sint imitatores, scilicet ut patris. Decet enim filios imitari patrem. Hoc autem dicit, conscius sibi suae integritatis: cum e diverso magistri illi seu paedagogi multa haberent non imitanda. Quos proinde ne imitentur, indirecte suos filios hac cohortatione revocat.
Sicut et ego Christi. Haec pars non est in Graeco nec in Syriaco, nec in emendatioribus Latinis. Veteres quoque non agnoscunt. Videtur huc temere adscripta ex loco simili, id est, ex initio capitis 11. hujus epist.
4:17
17. Ideo misi ad vos Timotheum. Graece; Propter hoc misi vobis Timotheum; nempe ut ex eo discatis vitae meae institutum et conversatioaem, quam imitemini. Id enim mox explicat. Hinc colligunt quidam per Timotheum missam esse hanc epistolam: idque habet annotatio Graeca ad calcem epistolae. Sed falso id colligi, docebimus ad illud capitis ultimi: Si autem venerit Timotheus.
Qui est filius meus carissimus. Timotheum filium suum vocat, non quod eum aut mundo genuerit, aut Christo (nam Timotheus Christianus erat, priusquam in eum Paulus incidisset Act. 16.), sed ut senex juvenem, peregrinationis comitem ac socium laborum; quem merito ob vitae morumque ejus sinceritatem paterno amore complectebatur. Cur autem in epist. 1. ad ipsum Timotheam scripta cap. 1. vocet eum dilectum filium in fide, in ejus loci comment. dicemus.
Et fidelis in Domino. Id est, fidelem mihi operam praestans in iis, quae ad Christum et ejus Evangelium propagandum pertinent. Quo nomine egregie eum commendat in epist. ad Philip. cap. 2., et jam ante commendaverat Thessalonicensibus 1. epist. 3.
Qui vos commonefaciet vias meas, quae sunt in Christo Jesu. In Graecis plerisque non additur Jesu. Sensus est: Qui in memoriam vobis reducet (id enim significat Graecum verbum avafxvT^osi) meam conversationem, praedicationem, pericula, labores, et horum tolerantiam; denique totum vitae meae institutum, quod sequor in religione Christi: quibus cognitis habeatis, quod in me, ut filii in patre, imitemini. Vias pro conversatione vitae dixit phrasi Hebraea: tametsi quidam hic etiam ad doctrinam extendunt, ne per novos magistros ab Apostoli sui doctrina se patiantur abduci.
Sicut ubique in omni ecclesia doceo. Nihil, inquit, peculiare vobis injungo: sed illud exigo, quod passim ab aliis, ut scilicet exempla Apostolorum imitentur. Quod si vias ad doctrinam placeat extendere, sensus commodior erit: ut hinc quoque discamus, veritatem Christianae religioois apud omnes et semper eandem esse: nec loco nec tempore variare. Utrumque sensum videre est apud Aquinatem.
4:18
18. Tanquam non venturus sim ad vos, sic inflati sunt quidam. Sic additum est ab interprete, ut plenior esset sententia. Venturus Graece quidem participium estpraesentis temporis lpyoiiB'^OQ, sed significationem habet futuri. Unde in Evangeliis 6 Ipxofjtsvo^, ille, qui venturus est. De quo vocabulo alibi plura. Ne Corinthii suspicarentur, Paulum non venturum ad ipsos, eo quod Timotheum misisset, ideoque securiores ac segniores minus praestarent officium vitae Christianae. praemonet eos de suo adventu; maxime propter quosdam, qui, quemadmodum mali discipuli absente praeceptore, et mali domestici absente domino, ferocius atque insolentius se gerebant, non sine contemtu ecclesiasticae disciplinae. Hoc est enim, quod ait, inflati sunt quidam, tnmetsi praecipue hoc in illos sapientiae professores dicitur. Inflat enim sapientia saecularis. Parcit autem nominibus, ne quasi injuria affecti imtentur, et insanabiles se cum venerit exhibeant.
4:19
19. Veniam autem ad vos cito. Cito, Graece quidem taxswc^ id est, cito, celeriter; quod tamen non ad celeritatem profectionis, sed ad brevitatem temporis, quo venturus sit, reterendum est. Hinc alii vertunt, brevi, actutum. Non ita tamen brevi id se facturum sentit, ut non pertransita prius Macedonia: quod declarat infra cap. ult. Deinde non est hic sermo praedicentis, quod futurum sit, sed simpliciter significantis animi sui propositum, vel etiam promittentis: quod tamen promittentis propositum multipliciter impediri poterat, sicut et revera impeditum fuit, saltem ne brevi veniret: quemadmodum ex secunda epistola cap. 1. patebit. Unde et prudenter addit:
Si Dominus voluerit. Praeceptum est Jacobi Apostoli cap. 4., ut quoties dicimus nos aliquid esse facturos, addamus: Si Dominus voluerit, addamus, inquam, si non semper voce, semper tamen animo ac cogitatione. Et merito. Nam ut dicitur Proverb. 16. Cor hominis disponit viam suam: sed Domini est dirigere gressus ejus.
Et cognoscam non sermonem eorum, qui inflati sunt, sed virtutem. Graece (3uvaiitv_, potentiam. Multi sic exponunt: Cum venero, experiar et probabo, non quam pulchre loquantur illi inflati et arrogantes magistri, sed quam bene operentur: id est, quam christiane vivant. Nam virtus opere conspicitur. Atqui verisimilius est, virtutem intelligi in effectu doctri nae, quam tradebant, ut sensus sit: Videbo, non quam scite loquantur, sed quantum apud vos sua scientia etdoctrina, quam jactant, profecerint: id est, quam per eos sitis bene reformati, quam omnia recte se habeant apud vos per illos magistros eloquentes et sapientes, quos admiramini. Transitum enim parat occulto quodam artificio ad sequentem objurgationem. Satis etiam hinc apparet per eos, quos jam secundo inflatos vocat, illos praecipue notari, sicut dixi, qui se pro magistris venditabant apud Corinthios.
4:20
20. Non enim in sermone est regnum Dei, sed in virtute. Est, additum ab interprete. Partem hanc ita exponunt: Regnum Dei nobis exhibitum per Christum, quo nimirum Deus in nobis regnat, non consistit in ornatu sermonis instructi sapientia saeculari, sed in virtute, scilicet ea, quae bonis operibus demonstratur. Sic Oecumenius et alii plerique: ut hoc dictum sit non dissimili ratione cum eo, quod dicit Rom. 14., regnum Dei non esse cibum et potum, sed justitiam et pacem etc. Verum probabilius est, ut ante exposui, virtutem intelligi in effectu sermonis. Per hoc enim regnum Dei promuvetar, si sermo praedicatoris sit efficax in animis auditorum, ut justitiam et pacem et caetera, quae regni Dei 9unt, operentur. Sensus hic acceptior erit, si secundo loco, tam in hac parte quam in praecedenti, suppleas id, quod ex priori loco videtur Apostolus intelligendum relinquere, nimirum hoc pacto: sed virtutem sermonis, sed in virtute sermonis. Virtus enim sermonis apparet in opere auditoris. Hlud haud placet, quod Theophylactus et Cajetanus utrobique virtutem interpretantur potestatem miraculorum. Non enim probandus est bonus doctor per miracula, ut ita demum approbetur, si miracula faciat: quando nec Joannes Baptista signum ullum fecit, Joann. 10. Neque regnum Dei consistit in miraculis, nisi secundario, sed maxime probatur sermo doctoris ex vero ac spirituali profectu discipulorum.
4:21
21. Quid vultis? Hic scholia Graeca novum caput inchoant. Pertinent enim ista hujus capitis extrema ad argumentum sequentis, et sic ea tractat Augustinus lib. 3. contra epist. Parmeniani cap. 1. Sensus: Optionem vobis do eligendi alterum ex duobus. Liberum vobis est, utrum velitis, eligere. Locus manifestus pro libero arbitrio.
In virga veniam ad vos? Veniam subjuuctivi modi est, graece -A{>co. Subauditur enim, ut. In virga, Hebraismus, id est, cum virga. Significat autem virga metonymice severitatem disciplinae. cum autoritate eam exercendi. Erat enim A])ostolis data a Christo potestas, poenis quibusdam animadvertendi in eos, qui gravius deliuquerent: quae et procul dubio transivit ad eorum successores. Hanc potestatem Paulus exercet cap. seq. Meminit autem ejus et in 2. epist. cap. 10. et 13., dicens eam sibi datam a Domino in aedificationem et non in destructionem. Porro virgam nominat, non gladium, tametsi gladium abscissionis, id est, excommunicationis jam cogitans, quia patrem se dixerat. Patris enim est, virga castigare fiHum.
An in caritate et spiritu mansuetudinis? Id est, an vultis, ut veniens ostendam erga vos amorem et mansuetudinis seu lenitatis affectum. Quamvis enim Apostoli semper animo gererent caritatem et mansuetudinem erga fideles, non tamen eam semper ostendebant. Nam percutere et punire non videtur esse amoris, sed odii; licet dam a patre fit, ex amore latente proficiscatur. Caeterum in potestate Corinthiorum erat, utrum ex his duobus faceret Apostolus, quia si permanerent in peccatis, in virga venturus erat ad eos; si poenitentiam agerent, venturus erat in caritate et spiritu mansuetudinis. Hunc locum paulo aliter intellexit Augustinus supra citatus. Sic enim scribit: Numquid et virga sine carifate est, quia ita contexuit: In virga veniam ad vos an in caritate? Sed quod sequitur, spiritu mansuetudinis, admonet intelligi, quia et virga caritatem habet: sed aliud e§t caritas severitatis, aliud caritas mansuetudinis. Una quidem caritas est, sed diversa in diversis operatur. Haec Augustinus: secundum quem non hic facit antithesim Paulus inter virgam et caritatem, sed inter virgam et caritatem cum spiritu mansuetudinis. Atque id est, quod dicit Hugo Victorinus: Nomen caritatis hic ex adjuncto restringi circa suaoia et delectabilia, quae ex caritate ^unt. Verum haec interpretatio coactior esse videtur: nec usquam legimas caritatem mansuetudinis, aut severitatis. Certe priorem sensum, qui obvius est, plerique omnes tradunt, tam Graeci quam Latini. Porro quod non sine causa virgam comminatus fuerit Apostolus, sequentia verba declarant.
4:1
1. δὲς nos existimet homo wt manistros. Christi οἱ dispensatores mysteriorum Dei. Asyndete hoc quoque monitum (c/r 3,18) affertur; particula sic (οὕτως) enim non ad ea, quae dicta sunt, refertur, sed ea quae dicentur praeparat: δὲ6 sc. tamquam ministros Christi existimet vel potius consideret (λογιζέσθω) nos homo omnis; per hebraismum, ut videtur, ἄνθρωπος (1}Ν) hic adhibetur loco pronominis infiniti. Ad veram eorum conditionem attendatur oportet, quae est, ut sint ministri Christi et dispensatores mysteriorum Dei. (ὑπηρέται Χριστοῦ xal οἰκόνομοι μυστηρίων Θεοῦ). Ὑπηρέτης, quo vocabulo hic tantum Paulus utitur, ἃ Suida explicatur δοῦλος (servus) atque ministrum inferiorem (in lingua ecclesiastica Graecorum ὑπηρέτης est subdiaconus) videtur designare, qui non tam liberam quam servam operam domino praestat et propter eum laborat, dum διάκονος, quo nomine supra (3,5 « ministri, per quos credidistis ») usus est , non soli domino, sed aliis quoque operam suam praestat; juxta solam relationem ad dominum suum igitur ὁ ὑπηρέτης diiudicandus est. Atque eadem idea altero membro exprimitur; οἰχόνομος enim (administrator vel dispensator bonorum) domino quidem, sed non aliis, rationem reddere tenetur, num ea iuxta voluntatem domini illis distribuerit, quibus debebat, tempore et modo debito. consequentem *). Aliunde enim constat, Christum Ecclesiae suae non tantum doctrinas fidei, sed etiam sacramenta tamquam media salutis reliquisse eique omnia, quae attulit, « veritatem et gratiam » (Joan. 1,17) commisisse; neque minus aliunde constat, Dominum totam ct plenam auctoritatem in Ecclesia sua Apostolis eorumque successoribus contulisse. Quapropter si Paulus Apostolos vocat dispensatores mysteriorum Dci , ut tamquam boni oeconomi doctrinas fidei fidelibus distribuant quibus oportet, quando oportet et quomodo oportet (ZheopA.), recte colligimus, eis etiam idem ius competere relate ad sacramenta, « ut in corum dispensatione, salva eorum substantia, ea statucrent vel mutarent, quae suscipientium ulilitati aut ipsorum sacramentorum venerationi pro rcrum, temporum et locorum varietate magis expedire iudicarent » (Conc. Trid.). Apostolici igitur operarii sunt ministri et dispensatores, qui a solo suo domino dependent; in iis ergo diiudicandis illa quoque norma adhibenda est, iuxta quam omnes ministri et dispensatores diiudicantur; atqui in iis maxime attenditur, utrum fideles sint. necne :
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2. Aic iam quaeritur inter dispensatores , ut fidelis quis inveniatur. Hic (ὧδε) i. e. in hoc rerum statu, quum simus ministri et dispensatores, id iam in nobis inveniri debet, quod in omnibus dispensatoribus requiritur (ζητεῖται), sc. fidelitas in ministerio Christi et in dispensatione mysteriorum Dei. Utrum vero haec revera in aliquo inveniatur, quaestio est, de qua homines iudicare non possunt; atque hanc ob causam Apostolus etiam non tantum Corinthiorum aliorumve hominum sed suum ipsius quoque iudicium hac in re respuit : ὃ. MiAi autem pro minimo est , ut a vobis iudicer aut ab humano die; sed neque me ipsum tudico. Non satis recte, ut videtur, cum C/A»ys. alii gracci interpretes expressionem ἐμοὶ εἰς ἐλάχιστον ἐστιν interpretantur « ignominiosum mihi est »; rectius cum Vulg. moderni eam ita explicant, αἱ Apostolus Corinthiorum iudicium non velut sibi ignominiosum reiiciat sed velut fundamento solido destitutum parvi pendat : parum mea interest, quomodo a vobis d?iudicer (ἀναχριθῶ cfr ad 2,15) , num aliis praeferar an postponar a vobis, quia de mea fidelitate iudicare non potestis". Ne vero solis Corinthiis iudicandi facultatem negare videatur, addit : aut ab humano die, quae verba, Graeci recte interpretantur : « aut ἃ quibusvis aliis hominibus » ?. Neque mirum, quod Apostolus omnium aliorum iudicium parvi pendat, quum ne ipse quidem de se iudicium ferre audeat. Etenim se ipse non ita novit, ut omne errandi periculum ab eius iudicio sit exclusum, unde Corinthii desumere debent, multo maiori erroris periculo se ipsos esse exposituros, si magistros suos diiudicare audeant.
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&. Nihil enim mhi conscius sum; sed non ἔπ hoc iustificatus sum. Contextu suo verba haec ad munus ministri et dispensatoris restringuntur, quo se fungi Apostolus dixit; licet enim eo ita sit functus, ut iuxta conscientiae suae testimonium nihil egerit, quod fidelem ministrum et dispensatorem dedeceat, sese tamen diiudicare et fidelem declarare non audet; siquidem tanta est humana infirmitas, ut suo iudicio in tali re homo fidere non possit. Utrum in altero membro negationem cum verbo coniungamus (non iustificatus sum), id quod plerisque placet, an cum immediate sequentibus vocabulis (non in hoc), id quod grammaticae magis consentit, fere idem est ; in utroque enim casu Paulus negat, sc ideo iam esse iustificatum, quia conscientiam culpae in suo munere admissae non habeat. Atque re vera iudicium certum de hominis iustitia pertinet ad Deum : Qui autem iudicat moe, Dominus est, qui solus, utpote omniscius cordium scrutator, videt, annon in intimis animi latebris lateat peccatum, quod homo sibi ipse occultat. Hinc necessario sequitur monitum :
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5. Jtaque nohte ante tempus ?udicare , quamdiu vobis non clara et manifesta sunt ea, de quibus iudicare audetis, sed exspectate, quoadusque veniat Dominus ad ultimum agendum iudicium, qui et l/uminabit abscondita tenebrarum et manifestabit consilia cordium. Tunc utique aderit tempus iudicandi (cfr 6,2), quia tunc omnia omnibus patebunt. Aóscondtta tenebrarum ab Oec. Theoph. Ierv. etc. intelliguntur « latentes pravae actiones », quae alibi hoc nomine designantur (Rom. 13,19); sed cum aliis omnibus rectius actiones quascumque ignotas sive bonas sive malas hac expressione designari dicemus, quae omnes cognitae sint oportet, antequam iustum iudicium agi possit. Neque externac tantum actiones, sed internae quoque cogitationes, consilta cordiun , ἃ quibus actiones procedunt, antea manifestentur oportet; atque tunc demum iusta sententia pronuntiari potest, et tunc laus ertt unicuique à. Domino. futuram esse obiecerunt. Quare aliqui laudem et in bonam et in malam partem sumi posse coniecerunt; quam sententiam merito iam Zust. impugnavit, quia nusquam laus nisi forte per antiphrasin pro vituperio sumitur. Minus recte quoque 7ZAeoph. Est. lust. « nominata laude simul intelligendum esse vituperium, nempe contrarium ex contrariis » censent. Recte polius Cai. monuit, Apostolum de solis doctoribus corinthiis agere, quos fideles diiudicabant alium alteri praeferentes, sed nullum reiicientes; praematura et temeraria sunt Corinthiorum de suis magistris iudicia; exspectent, usque dum Dominus singulis eam, quae eis competit, laudem distribuerit, et tunc ipsi quoque sine errandi periculo cum Domino eos laudare et inter se conferre poterunt. Apostoli verba (v. 4. Nihil mihi conscius sum etc.), quamvis ad dispensatoris munus, uti diximus, contextu restringantur, fidem tamen illam specialem, qua Protestantes de suo quemque gratiae statu certum esso asserunt, funditus evertunt; eadem enim ratio, quae Paulum impedivit, quominus se iustificatum esse in munere dispensatoris diceret, singulos fideles impedit, ne se iustificatos dicant, licet conscientiam culpae alicuius in suis muneribus admissae non habeant. Merito igitur Patres Tridentini decretum suum de iustificatione his verbis terminarunt : « Quia in multis offendimus omnes, unusquisque sicut misericordiam et bonitatem, ita severitatem et iudicium ante oculos habere debet, neque se ipsum aliquis, etiamsi nihil sibi conscius fuerit, iudicare; quoniam omnis hominum vita non humano iudicio examinanda et iudicanda est, sed Dei, qui illuminabit abscondita Lenebrarum et manifestabit consilia cordium, et tunc laus erit unicuique a Deo, qui, uti scriptum est (MaitA. 16,27), reddet unicuique secundum opera sua » (Sess. VI. De iustif. c. 16.). Conditionem, quae operariis evangelicis competat , describens (3, & sqq.) Apostolus suum dumtaxat et amici sui Apollo, qui tunc temporis etiam Corinthi non adfuit, nomina posuerat, ac si de iis solis ageretur; quorsum autem spectaverit, nunc explanat, ut neophytos efficacius ab omni partium studio revocet.
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6. Haec «utem, fratres, transfiguravi in me et Apollo propter vos, ut in nobis discatis ne, supra quam scriptum est, unus adversus alterum infletur pro alio. Cum Chrys. multi interpretes graeci et latini ex his verbis collegerunt, factiones corinthias non secundum Paulum, Apollo, Cepbam esse denominatas sed Apostolum, ne quem offenderet, vera nomina suppressisse (cfr ad 1,12). At parum recte; namque pronomen aec non omnia potest complecti, quae de schismatis inde a 1,192 dicta sunt, sed illa sola, in quibus speciali modo de Paulo et Apollo agitur; atqui ab 1,12 usque ad 3,4 nemo nominatur, 8,4. -9 de solis Paulo et Apollo, 3,10 sqq. de omnibus magistris agunt; ergo pronomen aec de illa sectione intelligatur oportet, in qua relatio describitur, quae Deum inter et operarios evangelicos intercedit, quamque Apostolus pro totius huius moniti (&,1 sqq.) fundamento adhibuit. Neque recte [ust. saltem illa, quae 3,21 sqq. leguntur, etiam spectari censet, quia secus hoc in loco nomen Cephae non esset praetermissum. Haec igitur, quae de vera operariorum apostolicorum conditione disseruerat, omnes quidem magistros et doctores evangelicos attingunt, at ita sunt proposita, ac si ad Paulum ct Apollo solos spectarent. Apostolus igitur suo sermoni aliam, quam quae argumento ipsi per se respondebat, formam dedit, eum transfiguravit vel transformavit, ita ut sibi Apolloque solis ea, quaein omnes quadrabant, applicans conditionem veram omnium doctorum christianorum explanaret !. Porro de se et amico suo, qui intime inter se uniti ab omni partium studio abhorrebant neque factionum capita sed ministri tantum Christi esse volebant, solis locutus erat Apostolus propter ipsos Corinthios (propter vos); quae verha explicans addit : «4 in. nobis discatts, ne, supra quam scriptum est, unus adversus alterum nfletur pro alto, vel "juxta accuratiorem lectionem graecam (cfr VV. LL.) : ut in nobis d:- scatis allud : Ne ultra e«, quae scripta sunt, ne unus pro uno tnflemtni adversus alterum. Ad suum enim et Apollo exemplum, qui normam in Scripturis traditam non transcendentes humiliter semper de se sentiunt seque velut ministros Christi tantum profitentur, Corinthios revocat eosque monet, ut eandem regulam observantes caveant, ne unus pro uno infletur adversus alterum ; inflatur autem unus pro uno, si gloriae sibi ducit, quod huic adhaereat potius quam alteri, atque contra alterum inflatur, si illum deprimere studet, ut tamquam eius victor glorietur. Paucis istis verbis itaque Paulus perversam agendi rationem factiosorum ;raphice describit, qui ut se ipsos exaltarent, doctorem iuxta quem sese denominabant celebrare, alios vero doctores detrectare studebant; neque enim doctorum, sed solam suam ipsorum gloriam quaerebant *. Num prioris membri verba : Ne wltra ea, quae scripta sunt (sc. sentiatis) adagium quoddam rabbinicum sint (id quod nonnulli moderni coniecerunt) an potius ἃ Paulo proverbii instar sint formata, definiri non potest. Maioris momenti est quaestio, de qua scripta regula Ápostolus loquatur. Quoniam verbum γέγραπται ab eo in sollemni tantum formula, qua Scriptura S. allegatur (tricies hoc modo in epistolis paulinis adhibetur), usurpari solet, illis non assentimur, qui eum aut ad omnia aut ad nonnulla, quae in hac epistola leguntur, respicere censent, quamvis haec sententia inde a media aetate inter catholicos interpretes sit pervulgata (Thom. Lyr. Iust. Est. Lap. Pic. etc., Bisp. Dr. Ramó.). Graeci interpretes Apostolum sententiam aliquam Domini in Evangeliis relatam (Mat/A. 7,1. 3; 20,27; 23,19; Marc. 9,35; 10,34 vel similia) in memoriam fidelibus revocare voluisse censent (Chrys. Theod. Dam. Oec. Theop.); quamvis vero non negemus, Evangelium Matthaei, quum ante a. 50. scriptum sit, a. 58. a Paulo velut Scripturam allegari potuisse! , certum tamen est, Corinthios tam vago allegationis modo sententias, quas Apostolus in mente habuit, cognoscere non potuisse. Alii eum leremiae (9,93) verba alibi iam allata (1, 31) revocare voluisse putant (Herv. Dion. Mai. L R.); rectius autem cum Pel. Cai. aliisque multis dicemus, eum integrum Vet. Testamenli argumentum pro norma et regula sentiendi et cogitandi statuere, quippe quod de genuina hominis ad Deum relatione agens veram ubique doceat humilitatem. Ne igitur hanc humilitatis normam in Vetere Test. conscriptam transgrediantur, Apostolus monet Corinthios; hanc enim observantes sua sponte a magistris suis diiudicandis sese abstinebunt. c.) Factionum quoque ducibus humilitas commendatur. Apostolo- In ultimo praecedentis moniti versu Apostolus omnibus Corinthiis humilitatem commendans prae oculis iam praecipue habuit factionum duces, qui superbia et arrogantia sua studium partium invexerant et promoverant; eosdem nunc diserte aggreditur ostendens eos nihil omnino habere, quo gloriari possint (v. 7); acerba deinde, immo mordaci, ironia eorum insolentiam perstringit (8-10) atque genuinorum Apostolorum vitam eis ob oculos ponit (11-13). Ad humilitatis normam in Vetere Test. traditam Apostolus fideles revocans eos exhortatus erat, ne de ducibus, quos sequebantur, gloriarentur; quam stulta vero sit eiusmodi gloriatio, nunc demonstrat variis suis quaestionibus duces ipsos convincens, quod nihil in eis sit, quo aliquis gloriari possit :
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7. Quis enim te discernit? Quid autem habes, quod non accepisti? Si autem accepisti, quid gloriaris, quasi non acceperis? Unum alloquitur, ut omnes efficacius confundat. Ut aliquis ab aliis discerni possit, habeat aliquid oportet, quo reliqui careant; su& vero interrogatione Paulus docet, omnia ea, quibus factionum duces gloriabantur, vevera non adesse; ea enim ratione proposita est quaestio, ut responderi debeat : nemo me discernit , nemo in me aliquid invenit boni, quod in aliis non inveniatur. Quodsi quis vero praestantiam quandam possideat, «qua saltem per Deum ab aliis discerni alisque praeferri posse sibi videtur, altera interrogatione edocetur, se nondum gloriari posse. Quibuscumque enim scientiae, eloquentiae etc. donis ornatus est, ea omnia non sibi ipse tribuit, sed aliunde accepit; ideoque, uti tertia interrogatio docet, nullam omnino rationem habet, cur inflatus se supra alios extollat; solus enim stultus de gratuitis aliorum beneficiis velut de bonis sibi debitis gloriatur. Ducum superbiam, quam tribus suis interrogationibus stultam esse demonstravit, Apostolus nunc irridet opinatae illorum felicitati, qua gloriabantur, verum statum genuinorum Apostolorum opponens; itaque exclamat vel iuxta alios interrogat :
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8. Jam saturati estis! iam dtvites facti estis! sine nobis regnatis (vel potius : regnastts, i. c. ad regnum pervenistis)! Duo priora membra alii (CArys. etc.) de donis spiritualibus, maxime de charismatis , intelligunt, alii (Cai. Iust. etc.) de donis naturalibus scientiae, eloquentiae etc. ; tertium deinde iidem de summa dignitate vel auctoritate explicant, qua duces illi in suis factionibus aut etiam in tota ecclesia corinthia gaudebant. Sed melius cum 7AÀeodor. tria membra eodem modo de regno messianico eiusque bonis intelligimus; tantopere enim gloriabantur superbi illi duces, ac si omnibus bonis, quibus beati in regno messianico fruentur, iam saturati essent atque ditaüi, immo iam cum Christo regnum essent adepti. Magna cum acerbitate Paulus eos a7 nunc illis bonis frui dicit, quae aliis non nisi in futura vita contingent, eosque sine ipso ad illud regnum pervenisse, quamvis ipse, qui eis vjam salutis monstravit, longe ab illa beatitudine absit. Hoc sensu verba intelligenda esse, docent ea quae sequuntur : δέ utinam regnetis (regnaretis Am. vel melius : regnassetis, ad regnum iam pervenissetis) , wt et nos vobiscum regnemus (regnaremus Am..); utinam verum esset, vos ad beatum illum finem iam pervenisse et regni illius beatitudine iam plene frui! Id enim si esset, nobis quoque Apostolis spes affulgeret fore, ut eiusdem regni participes mox fieremus. Parum apte haec verba explicari de auctoritate, qua duces in factionibus vel in ecclesia potiti esse dicuntur, clarum est; neque enim Apostolus desiderare potuit, ut superbis illis viris, quos tam graviter vituperat. auctoritas vera conferretur; de beatitudine igitur regni messianici intelligenda sunt, ideoque etiam duo priora membra de eodem aptius explicantur. Sibi porro non deesse rationem, cur mox ad felicem illum statum pervenire desideret, ostendit sequente versu :
4:9
9. Puto enim, (quod) Deus nos Apostolos novissimos ostendit, i. e. in tali posuit conditione, ut omnium hominum abiectissimi esse videamur. Ironice haec quoque dicta esse cum Chrys. aliisque Graecis nonnulli censent (TÀom. Cai. etc.), et alii his verbis de solo Paulo agi cum A^? addunt (Iust. Dr. etc.). At se solum Paulus nos apostolos (ἡμᾶς τοὺς ἀποστόλους) nominare non potuit, atque rectius quoque eum haec ἐξ εὐθείας (Oec.) i. e. proprie et sine ironia asseruisse dicimus, ut explicaret, quare celerem regni messianici gloriosi adventum desideraret, atque simul superbos factionum duces confunderet. Velut abiectissimos cnim Deus Apostolos exhibuit, quum eos ostenderet tamquam morti destinatos, quia spectaculum facti sumus mundo , et Angelis et hominibus. 'Emθανάτιος (morti addictus) a Tert. (De pudic. 14.) redditur Pestiartus, quo nomine aut gladiatores, qui cum bestiis pugnabant, aut servi in amphitheatris bestiis obiecti designabantur. Num Paulus revera bestiis semel fuerit obiectus (cfr ad 15,32), cum certitudine definiri non potest; hoc tamen in loco, quum de omnibus Apostolis loquatur, vocabulum non elegit, nisi ut continuas persecutiones continuaque pericula innueret, in quibus Apostoli propter suum munus degebant. Amphitheatrum autem, in quo velut bestiarii spectaculo expositi erant, integer erat mundus, spectatoresque erant non cives unius urbis, sed Angeli et homines. Grandissima haec imago a nonnullis interpretibus nimis ieiunis diminuitur, qui inquirere volunt, num de bonis an malis angelis hominibusque Apostolus loquatur : coram toto mundo, i. e. coram Angelis et hominibus, Deus Apostolos velut abiectissimos bestiarios spectaculo exposuit; omnes huic spectaculo assistunt, alii quidem tantam Apostolorum humilitatem et fortitudinem admirantes, alii de eorum calamitatibus et tormentis laetantes. Quam abiectionem paucis lineis depingit eam cum opinata ducum conditione comparans :
4:10
10. Nos stulti propter Christum, vos autem prudentes in. Christo ; nos infirmi, vos autem fortes; vos nobiles , nos autem ignobiles. Ut Christi regnum propagarent, Apostoli omnibus, quae mundus amat et aestimat, plene renuntiaverant; doctrinam, quae mundo stultitia et scandalum erat, nudam praedicantes velut stulti ab omnibus incredulis tractabantur; omnibus subsidiis humanis destituti ac proin :n/irmz ubique a Iudaeis et ab ethnicis persecutiones sustinebant; nec sapientia mundana nec eloquentia humana eminentes revera erant ἄτιμοι (ignobiles) omni aestimatione privati et a mundo contemti : atque haec omnia in se susceperunt propter Christum. Interea duces factionum de opinata sua sapientia ct eloquentia gloriabantur, ab asseclis suis velut prudentes tn Christo celebrabantur, velut fortes, qui suis viribus confidere possent, velut nobiles, ἔνδοξοι, i. e. viri famosi, magno in honore habebantur. « Ne nimium pungeret », Apostolum illud zn CA»isto adiecisse Theod. censet; at illa appositio, quae eadem ratione qua altera propter Christum ad omnia tria membra pertinet, duces gravius ferire debebat, quia eos opposita et contraria in se coniungere velle insinuabat; qui enim prudens, fortis, fáamosus coram mundo esse vult, non potest esse prudens aut potens aut famosus in Christo. In ultimo membro ordinem, quem in duobus prioribus tenuit, Paulus invertit, quia comparatione seposita solam Apostolorum conditionem describere voluit, quae, si carnalibus oculis consideratur, revera miserrima semper fuerat et etiamtum erat; etenim ne Corinthii putarent, praeterita tantum mala describi, in principio et in fine adnotavit illa etiamtum perdurare :
4:11
11. Usque in hanc horam et esurimus , et sitimus , et nudi sumus, iis igitur, quae ad vitam degendam necessaria creduntur, omnibus sumus privati; e£ colaphis caedimur, et instabiles sumus (ὑστατοῦμεν circumvagi sumus persecutionibus ex uno loco in alterum fugere coacti), 19. e? /aboramus manibus nostris; ad summam igitur inopiam et egestatem aecedunt tormenta ab aliis inflicta molestique labores libere suscepti : quibus non obstantibus maledicimur et benedicimus, persecutionem patimur et sustinemus, blasphemamur et obsecrumus , vel brevius et significantius : λοιδορού- μένοι εὐλογοῦμεν, διωχόμενοι ἀνεχόμεθα, βλασφημούμενοι παρακαλοῦμεν. Conviciis benedictionem , persecutionibus patientiam, contumeliis precaliones Apostoli opponunt; neque enim aliis armis sese defendere possunt aut volunt. Quam miaagnificam suae suorumque collegarum conditionis descriptionem Paulus paucis verbis comprehendit et terminat :
4:13
13. Tamquam purgamenta huius mundi facti sumus , omnium peripsema usque adhuc. En conditio Apostolorum! Profecto mirum non est, quod celerem Christi adventum desiderent, si non pluris aestimantur, quam vilissima quaeque, quae non ex una tantum domo aut ex una civitate, sed ex toto mundo abiiciuntur et abraduntur. {Περιχάθαρμα vel κάθαρμα sordes designat, quae e domo aliqua everruntur, περίψημα sordes, quae radendo ab aliqua re auferuntur. At « χάθαρμα Graecis etiam illud est, quod ad purgandum i. c. expiandum adhibetur, quare hoc nomine homines scelerati vocabantur tamquam piaculares, i. e. pro patriae lustratione et expiatione devoti, qui et sacr a Latinis appellabantur, quorum sc. capite omnia civitatis aut gentis scelera luebantur, quique ad avertendam deorum iram mactabantur » (Step. Thes. ling. gr. s. v.). Porro περίψημα quoque testibus Hesychio et Suida iuvenis appellabatur, quem olim Athenienses quotannis quasi peccatis omnium civium, ut ea auferret, oneratum velut suum περίψημα (suam exspiationem) in mare proiiciebant. Secundariam hanc vocum significationem antiqua 72. (cfr S. Amór. in Ps. 118 serm. 8,1; A''" etc.), quae prius vocabulum reddidit /ustramentum, et Peschito indicant, quae alterum reddidit x*2:2 piaculum. Eandem in nostro loco velut certam aut probabilem multi interpretes admiserunt (Gagn. lust. Lap. Mer. Men. Τὰν, Calm. Nat. Pic. Maz. etc.), idque recte, quoniam etiam in alexandrina versione et περιχάθαρμα (Prov. 21,18 pro 322) et περίψημα (Τοῦ. 5,18 Ed. Sixt.) sensu praculi adhibentur. Itaque Deus Apostolos velut abiectissimos et novissimos ideo ostendit, ut hac ratione Filio suo magis assimilati ad eius imaginem ipsi quoque certo quodam modo piacula mundi fierent (cfr Co/. 1,24). Minus probabile est aliorum (Lap. etc.) sententia, Paulum ad Thren. 3,45 respexisse, ubi Ieremias conqueritur : « purgamentum et contemtum posuisti nos » (132*9n ὈἿΝῸΣ ὙΠῸ). Àb acerbissima ducum increpatione ad tenerrimam fidelium exhortationem transiens Apostolus eis magnum, quo eos complectitur, amorem exprimit (14. 15), eos monet, ut se imitentur Timotheumque, quem ad eos misit, audiant (16. 17), atque celerem suum adventum eis annuntiat (18-21). Mordax ironia , qua Apostolus superbiam ducum factionum castigaverat, pudore etiam fideles omnes afficere debuit, quum viderent, quos magistros relictis genuinis Apostolis sibi elegissent; at in magistris carpendis fideles non confundere, sed monere tantum voluerat.
4:14
1&4. Non ut confundam vos, haec scribo, sed «t (velut, tamquam) filtos meos carissimos moneo. Sicut pater de filiis suis, ita de Corinthiis sollicitus est; atqui pater, si filium punit, non eius poenam sed emendationem vult poenamque velut medium dumtaxat adhibet, ut ad id quod vult perveniat. Eadem ratione Apostolus agens, ut terrorem praecedente increpatione provocatum leniret, verba haec adiecit; alibi vero non tam clementem se erga eos exhibet et ipsam quoque confusionem intendit (6,5; 15,34). Hinc eos hic eliam /i/t0s suos c«rissimos (τέκνα μου ἀγαπητά) nominat atque iure suo paterno vindicato legitime se eos ita nominare ostendit :
4:15
15. Nam s? decem millia paedagogorum habeatis in Christo, sed non multos patres : nam in. Christo Iesu per Evangelium ego vos genu:. Aliorum quasi. interpretationes complectens recte 7/,0m. : « Eadem est, quantum ad praedicationem Evangeli comparatio paedagogi ad patrem, quae est rigatoris ad plantatorem et superaedificatoris ad fundatorem ». Paedagogorum enim nomine hic illi magistri intelliguntur, qui post Paulum Corinthum advecti neophytos Christo vix natos ad evangelicam doctrinam instituerant, eis invigilaverant eosque etiam, ubi necesse fuerat, corripuerant et correxerant; haec quippe omnia ad paedagogum pertinent, qui, ut munere suo bene fungi possit, pupillos suae curae commissos etiam magno amore complectatur necesse est. At quantuscumque paedagogi amor erga pupillum est, longissime semper abest ab amore paterno. Patrem autem Paulum solum habuerunt Corinthii, qui in infirmitate et timore et tremore magno apud eos primus Evangelium annuntiavit, ecclesiam fundavit, fideles in Christo Iesu genuit, i. e. in virtute Christi et tamquam eius instrumentum eis novam vitam supranaturalem indidit, vel, ut habet Cai., « velut novum esse sub- Stantiale contulit; fides enim (utique viva) est velut esse substantiale in Christiano ». Eodem loquendi modo Apostolus alibi utitur (PAzlem. 10), atque eandem imaginem adhibet, si se Galatas in fide periclitantes iterum cum dolore parturire dicit, donec formetur in eis Christus (Ga/., 4,19), quippe qui fide viva receptus novae vitae quasi sit forma substantialis; quam novam vitam, quae habetur per fidem vivam, etiam vocat novam creaturam (Gal. 6,15 cfr 5,6. Porro quia filii ad patrem magis quam ad paedagogos suos attendere patrisque potius quam paedagogi exemplum sequi tenentur, sua sponte ex praecedentibus fluit monitum :
4:16
16. rogo ergo vos : Imitatores mei estote (sicut et ego Christi). Qua in re se imitari debeant, Apostolus non exprimit, quia satis patebat, praeprimis humilitatem, quum superbia sit factionum mater, et sui abnegationem, cuius exemplum in genuinis Apostolis proposuerat, esse intelligendam. Recte TAeod. : perpetior, vos patimini; de tribulationibus, non de charismatis mecum gloriamini »!. Ut autein se imitari possent, vitae suae rationem eis per fidelem discipulum in memoriam revocari voluit :
4:17
17. Ideo misi ad vos Témotheum?, qui est filius meus carissimus et fidelis tn Domno, qui vos commonefaciet vias meas , quae sunt in. Christo Iesu; sicut ubique in omni ecclesia doceo. Verba haec nonnulli immediate cum v. 15. connectunt : « ideo misi vobis Timotheum , quia vestrum, tamquam filiorum, quos genui, curam gero » (CÀrys. Theoph. , quos sequitur 3/a;.); at parum recte, siquidem hoc nexu versus 16. oliosa fit parenthesis, quae orationis progressum impedit. Omnia optime cohaerent : « quia filii mei estis, debetis me patrem vestrum imitari; quod ut facere possitis, vobis, filiis meis iunioribus, misi filium seniorem, qui vos commonefaciet vias meas, quas oblivioni dedisse videmini ». Etenim filii carissimi quidem Paulo Corinthii erant, sed Timotheus, quem in primo suo itinere iam ad fidem adduxerat (γνήσιον τέκνον ἐν πίστει eum appellat 1 7771. 1,29) et in secundo itinere individuum expeditionum apostolicarum socium assumserat (Ac/. 16,1 sqq.), ei erat filius carissimus e£ fidelis ὧι Domino i. e. « in rebus, quae ad Dominum sunt » (CAÀrys.), quia totam agendi ef vivendi rationein magistri sui perspectam habebat ct imitabatur. Ideo idoneus erat, qui eam Corinthiis in memoriam revocarct. Paulum vocabulum zvzvváctt elegisse pro διδάζει (docebit), ne Corinthios offenderet, quum Timotheus esset iuvenis, censet Chrys. (cfr etiam Dam. Oec. Theoph. Bisp.); sed Timotheus, licet iuvenis esset, in fundanda tamen ecclesia corinthia iam Apostoli socius fuerat et in secunda epistola, quae paucis tantum mensibus postea scripta est, velut magister una cum Paulo et Silvano nominatur (9 Cor. 1,19); rectius alii omnes cum 7AÀeod. tenent, verbum hoc adhibitum esse, quia Corinthii « ipsi spectatores fuerant apostolicae virtutis ». Porro veas suas, quae sunt in CÀristo Iesu Apostolus non nominat doctrinam suam (7JAom?. Est?. Pic. Mai. M.Ev. Bisp. Dr. — acath. nonnulli), nam hic sensus in Novo Test. vocabulo (ὁδός) non competit, nisi singulari numero dicitur (Ac/. 9,9; 19,9. 23; 24,154. 22), atque apud profanos quoque numerus plur. (ὁδοί) nusquam de unius systematis doctrinis sed de discrepantibus systematis legitur ( Lucien. Hevmot. 16). Quare cum communiore sententia tenendum est, « vias (ὁδοὺς) designare actus » (TAeod.) vel « processus 1. e. omnia opera » /7Àom!.), quae Chrys. singulatim enumerat : « dispositiones, pericula, mores, leges, statuta et alia omnia », uno verbo totam Apostoli agendi οἱ vivendi rationem, quae tota erat in Christo Iesu, quum in toto suo munere solum Christum prae oculis haberet eiusque solius auxilio fretus illud impleret. Timotheus vero, qui iam ἃ compluribus annis Paulum continuo secutus erat, hanc eius agendi rationem, quam in omnibus ubique ecclesiis tenuit, melius, quam reliqui cognoverat ac proin Corinthiis tradere potuit, ut certi essent , nihil a se postulari, quod ab aliis ecclesiis non eadem ratione postulabatur. Ceterum verba : sicut n. omni. ecclesia. doceo, nec de argumento nec de modo praedicationis intelligenda sunt, sed de tota agendi ratione, quam tamquam doctor et Apostolus tenuit, quamque in oppositione ad agendi rationem ducum factionum descripserat. Ad. eosdem se iterum convertit in sequentibus versibus. Uti obscure jam innuit A'*", clarius autem nonnulli recentiores (Just. Caln. etc.) et moderni (Maz. Bisp. I.R. Ram.) tenent, Pauli adversarii rumorem sparserant, eum Corinthum reverti non audere, postquam Apollo maiore sua eloquentia et sapientia majorem famam sibi acquisivisset (cfr ἃ Cor. 10,9-11). Ne Timothei igitur missione hunc rumorem confirmare videretur, Apostolus se mox ad eos revcrsurum esse promittit :
4:18
18. Tamquam non venturus sim ad vos, sic inflat sunt qquidam. Sicut « pueri absente magistro segniores fiunt » (CArys.), sic aliqui eius adversarii absentia eius abusi erant, ut magis intumescerent ; sed « quemadmodum leone praesente omnia terrentur animalia ,. ita praesente Paulo pertimescebant ecclesiae corruptores »; quare subiunxit :
4:19
19. Veniam «utem ed vos cito, si Domno placuerit (Act. 16,7; Rom. 15,32 ; cfr [uc. &,15), et cognoscam non sermonem eorum, qui inflati sunt, sed vértutem. Tamquam iudex igitur veniet atque sententiam suam non iuxta sermonum pulchritudinem ct eloquentiam, quibus gloriantur illi doctores , sed iuxta fructus feret, quos produxerunt.
4:20
20. Non enim 7n sermone cst vegnum Dei, sed in virtute. Regnum Dci, i. e. Ecclesia, splendidis et superbis concionibus nec sua initia nec sua incrementa debet; sola enim efficaci praedicatione Evangelium propagatur; efficaciam vero suam praedicatio ex naturali praedicatoris scientia et eloquentia aliisve cius donis non haurit, sed ex adiuvante Spiritus S. gratia (cfr «d 2,5), qua « elocutio simplex quoque et vulgaris plurimum prodest facemque splendidam praefert ad veram rerum divinarum notitiam assequendam atque homines ad omne opus bonum reddit idoneos ». Hinc pro conclusione interrogat : 291. Quid vultis? Optio enim vobis datur et a vestra libera electione res dependet : ἐπ (i. q. hebr. 3 cum) térga veniam ad vos, an in caritate et spiritu mansuetudinis? Ad quae verba interpretes monent , duo haec non ita inter se opponi, ut unum alterum excludat : « hocautem non dicit, quia in virga veniens non cum caritate veniret, sed quia ille, «qui virga castigatur, non sentit dulcedinem caritatis » (Thom.); similiter S. Aug. (c. ep. Parmen. III. 3.) : « Numquid virga sine caritate est, quia ita contexuit : n virga veniam an 1n caritate? Sed. quod sequitur : e/ spiritu mansuetudinis , admonet intelligi, quia et virga caritatem habet. Sed aliud est caritas severitatis, aliud caritas mansuetudinis; una quidem caritas est, sed diversa in diversis operatur ». δ 2. De societate peccatorum vitanda (5,1-13). Vanis suis dissensionibus schismatisque distenti et opinata sua sapientia inflati Corinthii ad internum ecclesiae suae profectum parum attenderant neque severae disciplinae ecclesiasticae exercitio vitia supprimere divinarumque legum observationem promovere studuerant. In priore aliqua epistola (hodie deperdita) Apostolus iam contra fornicarios acriter invchi reliquisque fidelibus, ut ab eorum societate sese retraherent, imperare debuerat. Quo praecepto (quod neophyti, ut videtur, non satis intellexerant c/r ad 5,9 sqq.) non obstaute negligentia et incuria eorum tantopere creverat, ut virum, qui cum uxore patris sui publice vivebat, in ecclesia retinerent. Gravissimum erat scandalum, nec ullum remcdium ab ecclesiae praepositis, ut videtur, adhibitum, quia de suorum Apostolorum maiore minoreve sapientia disputare, quam subditorum moribus invigilare malebant. Hinc Paulus occasionem arripit, ut non tantum eorum superbiam retundat, sed etiam pracceptum suum de peccatoribus vitandis commendet et accuratius explicet. lamvero tripartita est haec sectio : praeprimis enim Apostolus fideles ob peccatorem ex ecclesia non eiectum vehementer increpat gravi descripta poeua, quam ille meritus sit (5,1-5), monitum deinde suum de eiiciendis peccatoribus commendat (6-8), atque praeceptum antea datum explicat (9-13). a.) Corinthiorum reprehensio ob incestuosum n ecclesia retentum (5,1-3). Quemadmodum priorem reprehensionem (cfr ad 1,11), ita hanc quoque Apostolus ab enunciato peccato inchoat, quod reprehendere vult (5,1); sequitur deinde reprehensio (Ὁ. 2), δά quam augendam indicat, qua poena ipse crimen tam enorme plectendum censuerit (3-5).
4:1
The latter, in fact, is by vocation and by divine mandate « the minister of Christ and the dispenser of the mysteries of God » (I Cor. 4:1); he offers to God on the altar the clean oblation foretold by Malachi (Mal. 1:11), performing that sacrificial action which has a real efficacy for reconciling sinners with the divine …
True priests of the New Testament, in whom the promises of the Prophets had been fulfilled (cf. Isa. 66:20-23; Mal. 1:10-11), the Apostles felt with pride the honor of the divine investiture: "Everyone should regard us as ministers of Christ and stewards (οἰκόνουσα) of the mysteries of God" (1 Cor. 4:1); God "has made us fit ministers of the New Covenant" (2 Cor. 3:6) "entrusting to us the ministry of reconciliation" (ibid. 5:18) "so that we are ambassadors for Christ" (ibid. 5:20).
(οἰκονομίοι) of the mysteries of God" (I Cor. 4, 1), they renew
4:4
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
The obligation to give an account of the apostolic work (Mk. 6, 30; Lk. 9, 10; 10, 17) is now fixed for the second coming of Christ (I Cor. 4, 4; Phil. 1, 6, 10 ff.). …
4:5
… Then he will say also to those at his left: depart from me, you cursed, into the eternal fire prepared for the devil and his angels..." (Mt. 25, 31-46; cf. Mk. 13, 26-27; Lk. 21, 27). The Apostles echoed the Master's teaching (Acts 10, 42; 17, 31; 24, 25; Rom. 2, 16; 14, 10; I Cor. 3, 4; 4, 5; II Cor. 5, 10; II Tim. 4, 15; II Thess. 2, 5; II Pt. 2, 9; Jude 15; Rev. 20, 12).
… Cf. also: Mk. 13:33; Lk. 21:8; I Cor. 4:5; I Pt. 5:6).
… Scripture also insists in this sense (v., for example, Mt. 7, 1; Lk. 6, 37; Rom. 14, 4; I Cor. 4, 5; I Cor. 4, 5, etc.). …
4:6
… Availing himself of the personification popularized chiefly by Daniel (Antiochus IV Epiphanes: v. 8, τῇ ἐπιφανείᾳ), Paul gives a personal aspect to the collective and self-perpetuating power of evil, thereby conferring dramatic movement on the antithesis (cf. I Cor. 4:6). The "man of sin" can be called individual only insofar as he incarnates a type. …
4:7
Augustine of Hippo, Saint, Bishop of Hippo
… LXXXIII, q. 68; Retract., I, 23, nn. 2, 4). But writing in 397 the De diversis quaestionibus ad Simplicianum, he understood from the words of St. Paul "Quid habes quod non accepisti?" (I Cor. 4, 7) that even the beginning of salvation comes from grace. …
The Savior's teaching receives its precision from what St. Paul asserts in I Cor. 4:7: "For who distinguishes you from others? and what have you that you have not received? and if you have received it, why do you glory as if you had not received it?"; and in Phil. 2:13: …
4:9
… One angel takes particularly to heart the rebuilding of Jerusalem and of the other cities destroyed during the Babylonian exile (Zech. 1:12). Others take part in the conversion of sinners (Luke 15:10), in the growth of the Church (1 Cor. 4:9; Eph. 3:10), protect the poor (Matt. 18:10), the Apostles (Acts 12:15). Every people, every city, community, or Church has its own guardian angel (Clement of Alexandria, Strom. 6, …
4:13
BLASPHEMY. - Etymologically, b. (from βλάστιο = to harm and φήμη = voice) means "injurious word." In Sacred Scripture this term designates the uttering of insult either against God or against creatures (II Sam. 21:21; II Reg. 13:28-35; 19:10, 13, 22; Ez. 20:27; Tob. 13:16; I Par. 20:7; I Cor. 4:13; 10:30; Tit. 3:2); but according to the observation of St. Augustine: "blasphemia non accipitur nisi mala verba de Deo dicere" (PL 32, 1354), by b. is meant an injurious expression against God.
… It is preceded by the ♗ and continues with the formula « in nomine Patris et Fili et Sp(iritu)s s(an)c(ti) Amen »; then one reads: « spes mihi multa manet nam venturum spero D(omi)-n(u)m qui cuncta creasti tibi ut cineres istos suscites ipse potens (reminiscences of I Cor. 4, 13; 13, 13, and Hebr. 10, 37; 11, 19), h(a)ec est speciosior sole et super omnem stellarum dispositionem luci comparata inbenitur prior (Sap. 7, 29), dum sit una omnium potens et …
4:15
… In this sense the disciples of the prophetic schools were called filii prophetarum, and their master was called pater (I Kings 10:12; I Sam. 40:35); St. Paul calls himself "father" of the new converts (I Cor. 4:15).
4:16
… In Sacred Scripture this truth is taught explicitly: "Ipsum audite" (Mt. 17:5; Mk. 9:6; Lk. 9:35; II Pt. 1:17), "Veni, sequere me" (Mt. 8:22; 9:9; 19:21; Mk. 2:14; 9:6; 10:21). St. Paul too invites the faithful to imitate him, as he has imitated Christ (I Cor. 4:16; Gal. 2:20). The imitation of the Saints also, that is, of those Christians who by their heroic virtues and the miracles worked by God to attest their holiness have been canonized, …
4:17
1 and 2 Corinthians, Epistles to the
… Moreover, I C. is in perfect agreement with the narrative of Acts (cf. I Cor. 4:17 ff. and 16:5: Acts 19:2, 21; I Cor. 1:14: Acts 18:8; I Cor. 3:6: Acts 18:27 f.). But the internal indication perhaps most decisive is the full authority with which the author …
… In fact the oral catechesis, however much attested by the sources in different types (Paul spoke of his «ways»: I Cor. 4, 17; of his «gospel» and «type of doctrine»: Rom. 2, 16; 6, 17), was not bound to be so stereotyped as to preserve unaltered in secondary matters certain expressions, and to allow itself …
… Taken on by Paul in place of Mark, he became his friend and beloved disciple; he was at his side in the founding of the principal Churches and received positions of trust from him: among other things he was sent to the Corinthians (v. vol. IV, col. 553 ff.) to calm the tumult of the factions there (I Cor. 4:17; 16:10 ff.), but his timid character and sickly appearance (ibid. 16:10; I Tim. 4:12; 5:23) could not have favored his success,
4:18
St. Paul gives an example of the exercise of this power over the incestuous man of Corinth (1 Cor. 4:18) and when he instructs Timothy on how to behave with the accusers of priests (1 Tim. 5:19). The bishop is necessarily a legislator, a judge.
4:21
… Recalled also by St. Paul in 1 Cor. 4:21, together with the other temporal punishments it found application in the Church especially after the 7th century through Roman and barbarian influence, and it was practiced also against …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.