He exhorts them to a correspondence with God’s grace and not to associate with unbelievers.
That he helpeth vvith his exhortations, and in al things behaueth him self as becommeth a minister of God. 11 which he speaketh so openly, because his hart is open vnto them: exhorting them to be likevvise open-harted tovvardes him, 14 and to auoid those infidels.
1And we helping do exhort you that you receive not the grace of God in vain.Or come cooperatori noi ti esortiamo, che non riceviate in vano la grazia, di Dio.AND vve helping do exhorte, that you receiue not the grace of God in vaine. (Adjuvantes autem exhortamur ne in vacuum gratiam Dei recipiatis. 2For he saith: In an accepted time have I heard thee and in the day of salvation have I helped thee. Behold, now is the acceptable time: behold, now is the day of salvation.Imperocché egli dice: ti esaudii nel tempo accettevole, e nel giorno di salute ti porsi soccorso. Ecco ora il tempo accettevole, ecco ora il giorno della salute:For he saith, In time accepted haue I heard thee: and in the day of saluation haue I holpen thee. Behold, novv is the time acceptable: behold novv the day of saluation.)Ait enim: Tempore accepto exaudivi te, et in die salutis adjuvi te. Ecce nunc tempus acceptabile, ecce nunc dies salutis. 3Giving no offence to any man, that our ministry be not blamed.Non dando noi ad alcuno occasione d'inciampo, affinchè vituperato non sia il nostro ministero:to no man giuing any offence, that our ministerie be not blamed:Nemini dantes ullam offensionem, ut non vituperetur ministerium nostrum: 4But in all things let us exhibit ourselves as the ministers of God, in much patience, in tribulation, in necessities, in distresses,Ma diportiamoci in tutte le cose, come ministri di Dio, con molta pazienza, nelle titolazioni, nelle necessità, nelle angustie,but in al things let vs exhibite our selues as the ministers of God, in much patience, in tribulations, in necessities, in distresses,sed in omnibus exhibeamus nosmetipsos sicut Dei ministros in multa patientia, in tribulationibus, in necessitatibus, in angustiis, 5In stripes, in prisons, in seditions, in labours, in watchings, in fastings,Nelle battiture, nelle prigionie, nelle sedizioni, nelle fatiche, nelle vigilie, ne' digiuni,in stripes, in prisons, in seditions, in labours, in vvatchings, in fasting,in plagis, in carceribus, in seditionibus, in laboribus, in vigiliis, in jejuniis, 6In chastity, in knowledge, in longsuffering, in sweetness, in the Holy Ghost, in charity unfeigned,Con la castità, con la scienza, con la mansuetudine, con la soavità, con lo Spirito santo, con la carità non simulata,in chastitie, in knovvledge, in lōganimitie, in svveetenes, in the holy Ghost, in charitie not feined,in castitate, in scientia, in longanimitate, in suavitate, in Spiritu Sancto, in caritate non ficta, 7In the word of truth, in the power of God: by the armour of justice on the right hand and on the left:Con la parola di verità, con la virtù di Dio, con le armi della giustizia a destra, ed a sinistra;in the vvord of truth, in the vertue of God, by the armour of iustice on the right hand, and on the left,in verbo veritatis, in virtute Dei, per arma justitiæ a dextris et a sinistris,
8By honour and dishonour: by evil report and good report: as deceivers and yet true: as unknown and yet known:Per mezzo della gloria, e della ignominia; per mezzo dell'infamia, e del buon nome: come seduttori, eppur veraci: come ignoti, ma pur conosciuti:by honour and dishonour, by infamie and good fame: as seducers, and true: as they that are vnknovven, and knovven:per gloriam, et ignobilitatem, per infamiam, et bonam famam: ut seductores, et veraces, sicut qui ignoti, et cogniti: 9As dying and behold we live: as chastised and not killed:Come moribondi, ed ecco, che siamo vivi: come gastigati, ma non uccisi:as dying, and behold vve line: as chastened, & not killed:quasi morientes, et ecce vivimus: ut castigati, et non mortificati: 10As sorrowful, yet always rejoicing: as needy, yet enriching many: as having nothing and possessing all things.Quasi malinconici, e pur sempre allegri: quasi mendichi, ma che molti facciamo ricchi: quasi destituti di tutto, e possessori di ogni cosa.as sorovvful, but alvvaies reioycing: as needie, but enriching many: as hauing nothing, and possessing al things.quasi tristes, semper autem gaudentes: sicut egentes, multos autem locupletantes: tamquam nihil habentes, et omnia possidentes. 11Our mouth is open to you, O ye Corinthians: our heart is enlarged.La nostra bocca è aperta pur voi, o Corinti, il cuor nostro è dilatato.Our mouth is open to you ô Corinthians, our hart is dilated.Os nostrum patet ad vos, o Corinthii; cor nostrum dilatatum est. 12You are not straitened in us: but in your own bowels you are straitened.Voi non siete allo stretto dentro di noi: ma siete in istrettezza nelle vostre viscere:You are not straitened in vs: but in your ovvne bovvels you are straitened.Non angustiamini in nobis: angustiamini autem in visceribus vestris: 13But having the same recompense (I speak as to my children): be you also enlarged.Ma per egual contraccambio (parlo come a' figliuoli) dilatatevi anche voi.But hauing the same revvard (I speake as to my children) be you also dilated.eamdem autem habentes renumerationem, tamquam filiis dico, dilatamini et vos. 14Bear not the yoke with unbelievers. For what participation hath justice with injustice? Or what fellowship hath light with darkness?Non vogliate unirvi a uno stesso giogo con gl' infedeli. Imperocché qual consorzio della giustizia con la iniquità? O qual società della luce con le tenebre?Beare not the yoke vvith infidels. For vvhat participation hath iustice vvith iniquitie? or vvhat societie is there betwene light and darkenes?Nolite jugum ducere cum infidelibus. Quæ enim participatio justitiæ cum iniquitate ? aut quæ societas luci ad tenebras ? 15And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever?E qual concerto di Cristo con Belial? O che ha di comune il fedele con l'infedele?And vvhat agreement vvith Christ and Belial? or vvhat part hath the faithful vvith the infidel?quæ autem conventio Christi ad Belial ? aut quæ pars fideli cum infideli ?
16And what agreement hath the temple of God with idols? For you are the temple of the living God: as God saith: I will dwell in them and walk among them. And I will be their God: and they shall be my people.E qual consuonanza ha il tempio di Dio co' simolacri? Imperocché voi siete tempio di Dio vivo, come dice Dio: abiterò in essi, e camminerò tra di loro, e sarò loro Dio, ed eglino saranno mio popolo.And vvhat agreement hath the temple of God vvith Idols? For you are the temple of the liuing God. as God saith, That I vvil dvvel, and vvalke in them, and vvil be their God: and they shal be my people.qui autem consensus templo Dei cum idolis ? vos enim estis templum Dei vivi, sicut dicit Deus: Quoniam inhabitabo in illis, et inambulabo inter eos, / et ero illorum Deus, et ipsi erunt mihi populus. 17Wherefore: Go out from among them and be ye separate, saith the Lord, and touch not the unclean thing:Per la qual cosa uscite di mezzo ad essi, e separatevene (dice il Signore) e non toccate l'immondo:For the vvhich cause, Goe out of the middes of them, and separate your selues. saith our Lord, and touch not the vncleane: and I vvil receiue you.Propter quod exite de medio eorum, / et separamini, dicit Dominus, / et immundum ne tetigeritis: 18And I will receive you. And will be a Father to you: and you shall be my sons and daughters, saith the Lord Almighty.Ed io vi accoglierò: e sarovvi padre, e voi mi sarete figli, e figlie, dice il Signore onnipotente.and I vvil be a father to you: and you shal be my sonne and daughters, saith our Lord omnipotent.et ego recipiam vos: / et ero vobis in patrem, / et vos eritis mihi in filios et filias, / dicit Dominus omnipotens.
6:1
Witham
We helping, or in the Greek, working together, that is, with God, as employed by him, or as his ministers, and ambassadors, we exhort you not to receive the grace of God in vain, by resisting his interior graces, by an idle, or a wicked life. (Witham)
6:2
Witham
Now is the day of salvation, by the coming of your Redeemer. (Witham)
6:3
Calmet
In this, and in the following verses, St. Paul shews his anxious solicitude not to give any, the least occasion of scandal, lest some reproach might fall upon the ministry of the gospel: for nothing is more likely to cast a blemish on the sanctity of religion, than the want of conduct in any of its ministers. If what they say be true, why do their own lives correspond so little with what they say. This will be the cry of all libertines. (Calmet)
6:8
Estius
The apostles maintained the character, and fulfilled the duties of the ministers of Christ, equally in prosperity and adversity; they continued to speak the truth, though regarded by the Jews as seducers; exposed to all kinds of dangers, they relied on God, who preserved them, though in the midst of dangers, and of death itself. Though they possessed nothing in this world, yet God never permitted them to remain in want: his providence procured for them all things necessary. Though they had nothing in their possession, yet they procured relief for others, by the alms, of which they were made the disposers, though this latter part is generally understood of the spiritual riches, which they bestowed upon their auditors. (Estius)
6:11
etc. Our mouth is open to speak with freedom and confidence.
Our heart is enlarged, dilated, as it were, with the warmth of love and charity.
Witham
But you are straitened in your own bowels; you have not the like charity and love for me, nor for all your brethren, and for all mankind, etc. (Witham)
The apostle here complains, that the Corinthians have not the same affection for him, which he has for them: as if he should say, however enlarged your heart may be, through the love you have for me, it can never equal the ardour of my love for you. He alludes to those who followed some false teachers, of whom he says a little after: Though I love you more, I am less loved.
St. Chrysostom
But having the same recompense, by a just return have the same affection for me, as I have for you. (St. Chrysostom)
Haydock
Let your heart be dilated for me, and receive the advice I give you as coming from a father, who most tenderly loves his children. (Haydock)
6:14
Witham
Bear not the yoke together with unbelievers. He does not mean, that they must wholly avoid their company, which could not be done, but not to have too intimate a friendship with them, not to marry with them, to avoid their vices. Be ye separate....touch not the unclean thing. He does not speak of meats, clean and unclean, according to the law of Moses, nor of legal uncleannesses, but what is sinful under the new law of Christ, and would defile the soul, as idolatry, fornication, etc. (Witham)
6:15
6:16
Calmet
The apostle here blames the too great affection the Corinthians had for the Gentiles, who sometimes invited them to their religious feasts, at which were eaten meats which had been offered to idols, and which gave scandal both to the Christians and Gentiles. To draw them from these feasts he tells them, that they are the temples of the Holy Ghost, and that consequently they ought not to make themselves the temples of devils, by eating of the sacrifices of devils. (Calmet)
St. Paul, in this and the foregoing verses, clearly shews that the faithful ought not to frequent, on any account, the tabernacles of those who have left the Church. In the old law, Moses was ordered to command the ancients of Israel, on the part of God, to depart from the tents of those wicked men, lest they be involved in their sins. (Numbers 16:27.)
6:1
1. Helping.] Gods Ministers are his coadiutors. For that he declared before the Ministers of the nevv Testament to be Christes deputies, and that vvhen they preach or do any function, God as it vvere speaketh or doeth it by them, he boldly novv saith, Helping therfore: that is to say, ioyning or vvorking together vvith God, vve do exhort. 〈Greek〉
1. Grace in vaine.] Gods grace forceth no mā against his vvil. The grace of God vvorketh not in man against his vvill, nor forceth any thing vvithout his acceptation and consent; and therfore it lieth in mans vvill to frustrate or to folovv the motion of God, as this text plainely proueth.
In the liturgy The Epistle vpon the first Sunday of Lent.
6:2
Concordance Es. 49, 8.
6:3
In the liturgy The Epistle for many Martyrs.
6:5
5. In Watchings.] Vvhen in the middes of many miseries and persecutions, the Apostles yet of their ovvne accord added and required voluntarie vigils, Voluntarie penance. fastings, and chastitie, vve may vvel perceiue these vvorkes to be vvonderful grateful to God, and specially needful in the Clergie.
6:10
S. Augustine (in ps. 113) gathereth hereby, that the Apostles did vovv pouertie.
6:14
14. What societie.] Generally here is forbidden conuersation and dealing vvith al Infidels, and consequently vvith Heretikes, but specially in praiers, or meetings at their Schismatical Seruice, preaching, Not to communicate with Heretikes in any acte of religion. or other diuine office vvhatsoeuer. Vvhich the Apostle here vttereth in more particular and different termes, that Christian folke may take the better heede of it. No societie (saith he) nor felovvship, no participation nor agreement, no consent betvvene light and darknes, Christ and Baal, the temple of God and the temple of Idols: al Seruice, as pretended vvorship of God set vp by Heretikes or Schismatikes, being nothing els but Seruice of Baal and plaine Idolatrie, and their conuenticles nothing but conspirations against Christ. from such therfore specially vve must seuer our selues alvvaies in hart and mind, Num, 16, 26. and touching any act of religion in body also, according as the children of Israel vvere commaunded by God to separate them selues from the Schismatikes Corè, Dathan, and Abiron, and their tabernacles, by these vvordes: Depart from the tabernacles of the impious men, and touch ye not those things vvhich pertaine to them, lest you be envvrapped in their sinnes.
It is not lawful for Catholikes to marie vvith Heretikes or Infidels. See S. Hierom. cont. I• uinian. li. 1. Conc. Laod. •. 10 & 31.
6:16
Concordance Leu. 26, 11.
6:17
Concordance Es. 52, 11.
6:18
Concordance Hier. 31, 1.
6:1
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 6
… since because one died for all men, therefore all were dead to Him; and He died for all, that we who live should not henceforth live to ourselves, but to Him who died for us, and rose again .’ No longer then ought we to live to ourselves, but, as servants to the Lord. And not in vain should we receive the grace, as the time is especially an acceptable one
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.44
… that we might become the righteousness of God in Him. We then, as workers together with Him, beseech you also that ye receive not the grace of God in vain. (For He saith, I have heard thee in an acceptable time, and in the day of salvation have I succoured thee: behold, now is the acceptable time; behold, now is the day of salvation.)”
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 36
… “And His grace,” he adds, “which was bestowed on me was not in vain.” He says this as a lesson to others also, to show the freedom of the will, when he says: “We then, as workers together with Him, beseech you also that ye receive not the grace of God in vain.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 12
… by the grace of God I am what I am.” Then, in order to exhibit also his free will, he added in the next clause, “And His grace within me was not in vain, but I have laboured more abundantly than they all.” This free will of man he appeals to in the case of others also, as when he says to them, “We beseech you that ye receive not the grace of God in vain.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.8
… But will it also belong to the garner? In the midst then of an evil people is a good people, which hath received the Mercy of God. He liveth worthily of the Mercy of God who heareth, and holdeth, and doeth what the Apostle saith, “We beseech you that ye receive not the Grace of God in vain.”
John Cassian † AD 435 The Conferences of John Cassian 13.12
… “For which cause I exhort thee to stir up the grace of God which is in thee.” Hence also in writing to the Corinthians he exhorts and warns them not through their unfruitful works to show themselves unworthy of the grace of God, saying: “And we helping, exhort you that ye receive not the grace of God in vain:”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 1.34
… So great a thing is this that thou oughtest anxiously to ponder on what Paul says; We exhort you, brethren that ye receive not the grace of God in vain: for he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee. Behold now is the acceptable time, behold now is the day of salvation (
6:2
Origen † AD 254 Origen's Commentary on Matthew 14.20
… the sabbath, and not the slave of the sabbath as the people are, so He who gives the law has power to give it “until a time of reformation,” and to change the law, and, when the time of the reformation is at hand, also to give after the former way and after the former heart another way and another heart, “in an acceptable time, and in a day of salvation.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 1
2. And, on this account, the blessed Paul, urging us to note this season, wrote, saying, ‘Behold, now is the accepted time; behold, now is the day of salvation
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 1.5
5. The present is the season of confession: confess what thou hast done in word or in deed, by night or by day; confess in an acceptable time, and in the day of salvation
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… And if good could be bought, you would spare no money; but if mercy is freely at your feet, you despise it for its cheapness. Every time is suitable for your ablution, since any time may be your death. With Paul I shout to you with that loud voice, “Behold now is the accepted time; behold Now is the day of salvation;”
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… And lest we should suffer this let us rouse ourselves while it is the accepted time, while it is the day of salvation,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 7
… For it is said, “Arise, O God, judge the earth.” ( Ps. lxxxii. 8 .) (“Let us come boldly,” or he says again having no “evil conscience,” that is, not being in doubt, for such an one cannot “come with boldness.”) On this account it is said, “I have heard thee in an accepted time and in a day of salvation have I succored thee.” (
St Augustine of Hippo † AD 430 On Christian Doctrine 4.20
… as deceivers, and yet true; as unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; as sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.”
St Augustine of Hippo † AD 430 On the Holy Trinity 8.9
… as deceivers, and yet true; as unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; as sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 104.2
… with this true and salutary doctrine, the Apostle Paul also says, “But when the fullness of the time was come, God sent forth His Son;” and God declares by the prophet, “In an acceptable time have I heard Thee, and in a day of salvation have I helped thee;” and yet again the apostle, “Behold, now is the accepted time; behold, now is the day of salvation.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.16
… “But I with my prayer with Thee, O Lord. It is the time of Thy good pleasure, O God.” For behold the grain is being buried, there shall spring up fruit. “It is the time of Thy good pleasure, O God.” Of this time even the Prophets have spoken, whereof the Apostle maketh mention: “Behold now the time acceptable, behold now the day of salvation.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.14
… “To redeem them that were under the Law.” First then were the Jews: for thence were the Apostles, thence those more than five hundred brethren, thence that later multitude, who had but one heart and one soul toward God. Therefore, “the time is come.” What time? “Behold, now is the accepted time: behold, now is the day of salvation.”
Pope St Leo I the Great † AD 461 Sermons 40
Hence the reading of the Apostle’s proclamation has sounded opportunely in our ears, saying, “Behold now is the accepted time, behold now is the day of salvation
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.12
… The whole are to be admonished that they despise not the opportunity of winning health for ever. For it is written, Behold now is the acceptable time, behold now is the day of salvation (
6:3
St Basil the Great † AD 379 The Letters 24
… for “God has chosen the weak” and “despised things of the world,” and often by their means brings about the salvation of such as are being saved); what I say and urge is this; that by word and deed we act with scrupulous attention to propriety, and, in accordance with the apostolic precept, “give no offence in anything.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 43
… for those great and holy men were partakers of the same nature with us; it was in the will and purpose that they differed, and so it was that also they attracted upon themselves the great grace they did. See, for instance, how many things they order by an economy of their own. “That we give not offence” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 12
… And again, he said not, ‘that it be not accused,’ but that it may not have the least fault, nor any one have it in his power to animadvert upon it in any particular.
St John Chrysostom † AD 407 Homilies on Ephesians 6
… For his love of enterprise, his blamelessness of life, had availed nothing, had he not also received the power of the Spirit. And look at it as seen first in himself, or rather hear his own words. “That our ministration be not blamed.” (
Pseudo-Clement The Second Epistle of the Same Clement 3
… And, whilst we observe all these things, “we are without offence to every man.”
6:4
St Gregory Thaumaturgus † AD 270 A Sectional Confession of Faith 21
And again Paul says: “That mortality might be swallowed up of life. Now He that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.” And again he says: “Approving ourselves as the ministers of God, in much patience, in afflictions, in necessities,”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 43
… For he that went beyond the commandments of Christ, was on the other hand more humble than all. “I am made all things to all men,” he says, “that I might gain all.” ( 1 Cor. ix. 22 .) He cast himself also upon dangers, as he says in another place; “In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 13
Having detailed his own trials and afflictions, for “in patience,” saith he, “in afflictions, in necessities, in distresses, (
St John Chrysostom † AD 407 Homilies on Ephesians 6
… “I protest by that glorying in you which I have in Christ Jesus our Lord, I die daily.” ( 1 Cor. xv. 31 .) And again; “Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution?” ( Rom. viii. 35 .) And again; “In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in watchings.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
To Him then let us look, also to the [sufferings ] of His disciples, reading the [writings ] of Paul, and hearing him say, “In much patience, in afflictions, in necessities, in persecutions, in distresses, in stripes, in imprisonments.” (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 20.1
… And we hear the Apostle under that easy yoke and light burden say, “In all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes,”
6:5
Tertullian † AD 220 On Modesty 15
… but renounce the secret things of disgrace,” who has just released from condemnation one manifestly convicted of, not “disgrace” merely, but crime too: whether it be province, again, to excuse a conspicuous immodesty, who, among the counts of his own labours, after “straits and pressures,” after “fasts and vigils,” has named “chastity” also:
St John Chrysostom † AD 407 Homilies on Second Corinthians 12
Ver. 5 . “In stripes, in imprisonments, in tossings to and fro .”
St John Chrysostom † AD 407 Homilies on Philippians 4
… “with the weak” thou wert “weak,” and for those who “were made to stumble” thou dost “burn.” ( 2 Cor. xi. 23, 29 .) “In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in fastings, in pureness.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 5
… xii. 14 .) And why dost thou wonder, if he everywhere writes to his disciples upon this subject, when even in his Epistle to Timothy he has said, “Keep thyself pure.” ( 1 Tim. v. 22 .) Also in his second Epistle to the Corinthians he has said, “In much patience, in fastings, by pureness.” (
John Cassian † AD 435 The Conferences of John Cassian 14.16
… For when he wanted not merely to draw up a list of all his own virtues, but rather to describe their order, that he might explain which follows what, and which gives birth to what, after some others he proceeds as follows: “In watchings, in fastings, in chastity, in knowledge, in long suffering, in gentleness, in the Holy Ghost, in love unfeigned.”
6:6
St Gregory Thaumaturgus † AD 270 A Sectional Confession of Faith 21
… “Approving ourselves as the ministers of God, in much patience, in afflictions, in necessities,” and so forth. Then he adds these words: “By kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God.”
St Gregory of Nyssa † AD 395 On Virginity 20
… they are not procured by the money that perishes, but are contributed out of the wealth peculiar to the soul. Would you know their names? You must hear from Paul, that excellent adorner of the Bride , in what the wealth of those consists who in everything commend themselves. He mentions much else that is priceless in it, and adds, “in chastity
St John Chrysostom † AD 407 Homilies on 1 Timothy 10
… a good report “also,” he says, that is, besides other qualities. What then, if they should speak evil of him without a cause from envy, especially as they were Heathens? This was not to be expected. For even they will reverence a man of blameless life. Why then does he say, speaking of himself, “Through evil report and good report”? (
6:7
Tertullian † AD 220 On the Resurrection of the Flesh 7
… For although the Scripture says, “Shall the clay say to the potter?” that is, Shall man contend with God? although the apostle speaks of “earthen vessels”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril procatechesis-or-prologue-to-t.17
… for even to the unbeliever, if only he give his heart, God is able to give faith. So may He blot out the handwriting that is against you , and grant you forgiveness of your former trespasses; may He plant you into His Church, and enlist you in His own service, and put on you the armour of righteousness
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.13
… For as after His Baptism He was tempted forty days (not that He was unable to gain the victory before, but because He wished to do all things in due order and succession), so thou likewise, though not daring before thy baptism to wrestle with the adversaries, yet after thou hast received the grace and art henceforth confident in the armour of righteousness
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.27
… She, by the armour of righteousness on the right hand and on the left, by honour and dishonour
St Gregory of Nyssa † AD 395 On Virginity 4
… But to the higher understanding they are all alike; one is not of greater value than the other; because life runs on to the finish with the same speed through all these opposites, and in the lots of either class there remains the same power of choice to live well or ill, “through armour on the right hand and on the left, through evil report and good report
St Augustine of Hippo † AD 430 Letters of St. Augustin 73.10
… and how even what he utters against you, even what may to your disadvantage be believed by some, you turn to good account as the armour of righteousness on the left hand, which is not less useful than armour on the right hand
St Augustine of Hippo † AD 430 City of God 11.18
… as deceivers, and yet true; as unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.”
St Augustine of Hippo † AD 430 On the Good of Widowhood 27
… For that reward is as the pay of such as serve as soldiers, through the arms of righteousness, not only on the right hand, but on the left also; that is to say, through glory and mean estate, through ill report and good report.
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.12
… For when the apostle had used the expression, "By the armor of righteousness on the right hand and on the left," he at once goes on to say, as if in explanation of the terms, "By honor and dishonor, by evil report and good report,"
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 11.4
And so one who wishes to go along the King’s highway by means of the “arms of righteousness which are on the right hand and on the left,” ought by the teaching of the Apostle to pass through “honour and dishonour, evil report and good report,”
John Cassian † AD 435 The Conferences of John Cassian 2.16
… Unreasonable vigils and nightly watchings have also been the ruin of some whom sleep could not get the better of: wherefore as the apostle says “with the arms of righteousness on the right hand and on the left,”
John Cassian † AD 435 The Conferences of John Cassian 6.9
… through which the Apostle tells us in another place that he himself has passed, when he says: “By the armour of righteousness on the right hand and on the left,” i.e., “Through honour and dishonour, through evil report and good report, as deceivers and yet true, as sorrowful but always rejoicing, as needy and yet enriching many:”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.3
… Wherefore by command of the supernal voice ( Exod. xxix. 5 ) the priest is braced on each shoulder with the robe of the ephod, that he may be always guarded against prosperity and adversity by the ornament of virtues; so that walking, as S. Paul says (
6:8
St John Chrysostom † AD 407 Homilies on Second Corinthians 12
Ver. 8 . “By glory and dishonor, by evil report and good report.”
St John Chrysostom † AD 407 Homilies on Philippians 12
… for the science of it is contained within him. Thus too the virtuous man, who is devoted to God, manifests his art, if you cast him into wealth, or if into poverty, if into disease, if into health, if into dishonor, if into great honor. Did not the Apostles work in every state, “By glory and dishonor, by good report and evil report”? (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
… Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat.” ( 1 Cor. iv. 11–13 .) Has any one [of us] suffered the smallest part of these things? For, he says, [we are] “As deceivers, as dishonored, as having nothing.” (
St Jerome † AD 420 The Letters of St. Jerome 45.6
… The apostle, likewise, is spoken of as a deceiver. There hath no temptation taken me but such as is common to man. How few distresses have I endured, I who am yet a soldier of the cross! Men have laid to my charge a crime of which I am not guilty; but I know that I must enter the kingdom of heaven through evil report as well as through good.
St Jerome † AD 420 The Letters of St. Jerome 52.13
13. Do not angle for compliments, lest, while you win the popular applause, you do despite to God. “If I yet pleased men,” says the apostle, “I should not be the servant of Christ.” He ceased to please men when he became Christ’s servant. Christ’s soldier marches on through good report and evil report,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 29.1
… Yesterday it was read thus far, that although they had not seen the Lord Jesus in the temple on the feast-day, yet they were speaking about Him: “And some said, He is a good man: but others said, Nay; but he seduceth the people.” For this was said for the comfort of those who, afterwards preaching God’s word, were to be seducers, and yet true men.
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.45
… Hence it is, then, that the teacher of the Gentiles testifies that he continues in his preaching through evil report and good report (
6:9
Mathetes † fl. AD 130 Epistle to Diognetus 5
… They are in the flesh, but they do not live after the flesh. They pass their days on earth, but they are citizens of heaven. They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.1
… Let us be a sweet odour, that our fragrance may breathe forth to all around. Let us be poor in the world, and let us enrich many by the doctrine of our Lord. Let us not call anyone our father in the earth, that we may be the children of the Father which is in heaven. Though we have nothing, yet we possess all things.
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.1.7
… By what places is he limited to whom the whole world of riches is a possession? By what judgment is he confined who is never blamed by any one? For he is “as unknown yet well known, as dying and behold he lives, as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing and yet possessing all things.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 12
Ver. 9 . “As unknown, and yet well known.” This is, “by glory and dishonor.” For by some they were well known and much sought after, whilst others designed not to know them at all.
St Jerome † AD 420 The Letters of St. Jerome 45.6
… Men call me a mischief-maker, and I take the title as a recognition of my faith. For I am but a servant, and the Jews still call my master a magician. The apostle,
6:10
Mathetes † fl. AD 130 Epistle to Diognetus 5
… They pass their days on earth, but they are citizens of heaven. They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life. They are poor, yet make many rich;
Commodian † AD 313 The Instructions of Commodianus 79
… they are plunged in hell; they bear their punishments in the world; they are shown to them, and they read the things transacted from heaven; the reward according to one’s deeds in a perpetual tyranny. I cannot comprehend all things in a little treatise; the curiosity of the learned men shall find my name in this.
St Basil the Great † AD 379 The Letters 22.1
… The Christian ought not to say anything behind his brother’s back with the object of calumniating him, for this is slander, even if what is said is true. He ought to turn away from the brother who speaks evil against him; he ought not to indulge in jesting; he ought not to laugh nor even to suffer laugh makers.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.10
10. These we present to you, dear shepherds, these we offer to you, with these we welcome our friends, and guests, and fellow pilgrims. We have nothing fairer or more splendid to offer to you, for we have selected the greatest of all our possessions, that you may see that, strangers as we are, we are not in want, but though poor are making many rich.
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.17
… He knew how to hunger, for he knew that the hungry shall eat. He knew, also, how to abound, and was able to abound, for he had nothing and yet possessed all things.
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… Then it was unbelief which was wounded so that it fell, not the faith of the saints; they did not desire a tomb in their own country, for whom was reserved a home in the heavens. They wandered over the whole earth, “having nothing and yet possessing all things.”
St John Chrysostom † AD 407 Homilies on First Corinthians 15
… Are you thoroughly anxious to become such? “Yes,” you will say. Well then, go the same way as he went and they that were with him. Now what way went he? One saith, ( 2 Cor. xi. 27 .) “In hunger, and thirst, and nakedness.” Another, ( Acts iii. 6 .) “Silver and gold I have none.” Thus they “had nothing and yet possessed all things.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 12
Ver. 10 . “As sorrowful, yet alway rejoicing.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 13
… 4, 5 .) in stripes, in imprisonments, in tumult, in labors, in watchings;” and having shown that the thing was a great good, for “as sorrowful,” saith he, “yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things;” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 18
But wilt thou hear the praises of poverty? Christ sought after it, and saith, “But the Son of Man hath not where to lay His head.” ( Matt. viii. 20 .) And again He said to His disciples, “Provide neither gold, nor silver, nor two coats.” ( Matt. x. 9, 10 .) And Paul in writing said, “As having nothing and yet possessing all things.” (
St Jerome † AD 420 The Letters of St. Jerome 53.11
… Count as money gained the sum that you must expend upon your outfit. There is an old saying that a miser lacks as much what he has as what he has not. The believer has a whole world of wealth; the unbeliever has not a single farthing. Let us always live “as having nothing and yet possessing all things.”
St Jerome † AD 420 The Letters of St. Jerome 123.15
… The apostles likewise travelled throughout the world without either money in their purses, or staves in their hands, or shoes on their feet; and yet they could speak of themselves as “having nothing and yet possessing all things.”
St Augustine of Hippo † AD 430 City of God 20.7
… Besides, if a hundred is sometimes used for totality, as when the Lord said by way of promise to him that left all and followed Him “He shall receive in this world an hundredfold;” of which the apostle gives, as it were, an explanation when he says, “As having nothing, yet possessing all things,”
St Augustine of Hippo † AD 430 Of the Work of Monks 32
… saying with him whose precept and example he hath followed, “As having nothing, and possessing all things?”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.100
Chapter 100.— 227. Petilianus said: "But we who are poor in spirit are not apprehensive for our wealth, but rather feel a dread of wealth. We, ‘as having nothing, and yet possessing all things,’
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 35.3
3. And let the rich give ear, if indeed they are rich; let them give ear to the Apostle, “Charge the rich of this world,” for there are who are the rich of another world. The poor are the rich of another world. The Apostles are the rich of another world, who said, “As having nothing, and yet possessing all things.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 119.3
… But it was in that society that the blessed John had received an hundredfold, where no one called anything his own, but they had all things in common; even as it is recorded in the Acts of the Apostles. For the apostles were as if having nothing, and yet possessing all things.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.5
5. “Exult ye in the sight of Him,” O ye to whom hath been said, “Sing ye to God, psalm ye to the name of Him, a way make ye to Him that hath ascended above the setting,” also “exult in the sight of Him:” as if “sorrowful, yet alway rejoicing.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.21
… For admirably, when he had said, “Thousands of men rejoicing:” immediately he added, “The Lord is in them.” That we may not wonder why they rejoice, “The Lord is in them.” For through many tribulations we must needs enter into the kingdom of God, but, “The Lord is in them.” Therefore even if they are as it were sorrowful, yet alway rejoicing,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 79.16
… Whence also there is this saying for the good, “He shall receive in this world seven times as much:” which hath been put for all. “As if having nothing, and possessing all things.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 118.9
9. “The voice of joy and health is in the dwellings of the righteous” ( ver. 15 ); where they who raged against their bodies thought there was the voice of sorrow and destruction. For they did not know the inward joy of the saints in their future hope. Whence the Apostle also saith, “As sorrowful, yet alway rejoicing;”
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 13
13. For any one of us will hold it necessary, that whatever is the last thing to be found in a man in this respect, is that whereby he must be judged, all those things which he has previously done being wiped away and obliterated.
6:11
Clement of Alexandria † AD 215 The Stromata, or Miscellanies fragments-of-clemens-alexandri
… after the flesh.” As “after the flesh” in our case is being in the midst of sins, and being out of them is “not after the flesh;” so also “after the flesh” in the case of Christ was His subjection to natural affections, and His not being subject to them is to be “not after the flesh.” But, he says, as He was released, so also are we. The Same, Book IV. On
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.13
… And as, supposing the Corinthians being straitened were in turn dilated, they had not been others, but still Corinthians, so if the Father was dilated into a Triad, the Triad again is the Father alone. And he says again the same thing, ‘Our heart is dilated
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 9.1
… so the preacher is anxious with respect to his auditors and their progress, even as I am at the present time! Wherefore I bear you all upon my mind, not only here, but also at home. For if the multitude be great, and the measure of my heart be narrow, yet love is wide; and “ye are not straitened in us.” I will not add what follows next,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… For the spirit of life was furnished out of it all, and was distributed through the members of Christ, not as being sent forth by arteries, but by a free choice of good deeds. This heart was so large, as to take in entire cities, and peoples, and nations. “For my heart” he says, “is enlarged.” (
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.14
… for a square stands firm on any side. That the length is six times the breadth, and ten times the height, like a human body, to show that Christ appeared in a human body. That the breadth reaches to fifty cubits; as the apostle says, "Our heart is enlarged,"
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 6.5
… Where is the man that hath charity, if Paul had it not, who said, “Our mouth is open unto you, O ye Corinthians, our heart is enlarged; ye are not straitened in us:”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 10.6
… “Thy commandment, exceeding broad.” This is the end: the breadth of the commandment. The breadth of the commandment is charity, because where charity is, there are no straits. In this breadth, this wide room, was the apostle when he said, “Our mouth is open to you, O ye Corinthians, our heart is enlarged: ye are not straitened in us.”
6:12
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.13
14. And this the divine Apostle knows, when he writes to the Corinthians, ‘Be ye not straitened in us, but be ye yourselves dilated, O Corinthians
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 44
… If we could tear open our heart, and show it to you, ye would see with what largeness it holds (you) within it, both women and children and men; for such is the power of love, that it makes the soul more spacious than the heaven. “Receive us,” says (Paul): “we have wronged no man, ye are not straitened in us.” ( 2 Cor. vii. 2 ;
St John Chrysostom † AD 407 Homilies on Ephesians 9
… This, though it issue from but one soul, is able to embrace numbers at once; for hear what Paul saith, “Ye are not straitened in us, but ye are straitened in your own affections; be ye also enlarged.” (
6:13
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 44
… for such is the power of love, that it makes the soul more spacious than the heaven. “Receive us,” says (Paul): “we have wronged no man, ye are not straitened in us.” ( 2 Cor. vii. 2 ; vi. 12 .) He had all Corinth in his heart, and says, “Ye are not straitened: be ye also enlarged” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 13
Ver. 13 . “Now for a recompense in like kind (I speak as unto my children,) be ye also enlarged.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.17
… His gifts are very great, but we are small and straitened in our capacity of receiving. Wherefore it is said to us: “Be ye enlarged, not bearing the yoke along with unbelievers.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 90.6
… That the Father’s Commandment then is “Life everlasting,” and that the Son Himself is “Life everlasting,” believe ye and receive, believe and understand, for the Prophet saith, “Unless ye believe ye shall not understand.” Do ye not comprehend? Be enlarged. Hear the Apostle: “Be ye enlarged, bear not the yoke with unbelievers.”
6:14
St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 16
… In like manner, every one that has received from God the power of distinguishing, and yet follows an unskilful shepherd, and receives a false opinion for the truth, shall be punished. “What communion hath light with darkness? or Christ with Belial? Or what portion hath he that believeth with an infidel? or the temple of God with idols?”
Tertullian † AD 220 On Idolatry 13
… “To rejoice with the rejoicing, and grieve with the grieving,” is said about brethren by the apostle when exhorting to unanimity. But, for these purposes, “There is nought of communion between light and darkness,”
Tertullian † AD 220 The Five Books Against Marcion 3.8
… How will it be possible to believe him true on a mystery, when he has been found so false on a plain fact? How, moreover, when he confounds the truth of the spirit with the error of the flesh, could he combine within himself that communion of light and darkness, or truth and error, which the apostle says cannot co-exist?
Tertullian † AD 220 On the Apparel of Women 1.2
… these are the angels whom in baptism we renounce: these, of course, are the reasons why they have deserved to be judged by man. What business, then, have their things with their judges ? What commerce have they who are to condemn with them who are to be condemned? The same, I take it, as Christ has with Belial.
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 72.15
… For when they say that “their word creeps as a canker,” how is such a word as that able to give remission of sins, which creeps like a canker to the ears of the hearers? And when they say that there can be no fellowship between righteousness and unrighteousness, no communion between light and darkness,
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.63
… Or know ye not that he who is joined together with an harlot is one body? for two shall be in one flesh. But he who is joined to the Lord is one spirit.” Also in the second to the Corinthians: “Be not joined together with unbelievers. For what participation is there between righteousness and unrighteousness? or what communication hath light with darkness?”
St Alexander of Alexandria † AD 326 Epistles on the Arian Heresy and the Deposition of Arius 1.7
… that the power of God should be conjoined with infirmity; that reason should be obscured by unreason; or that darkness should be mixed up with the true light? And the apostle says, on this place, “What communion hath light with darkness? and what concord hath Christ with Belial?”
St Alexander of Alexandria † AD 326 Epistles on the Arian Heresy and the Deposition of Arius 2.3
… But those about Eusebius have received them, earnestly endeavouring to mix up falsehood with truth, impiety with piety. But they will not prevail; for the truth prevails, and there is no communion betwixt light and darkness, no concord between Christ and Belial.
St Athanasius of Alexandria † AD 373 Deposition of Arius 3
… But Eusebius and his fellows admitted them to communion, being desirous to mingle falsehood with the truth, and impiety with piety. But they will not be able to do so, for the truth must prevail; neither is there any “communion of light with darkness,” nor any “concord of Christ with Belial
St Athanasius of Alexandria † AD 373 Defence Against the Arians (Apologia Contra Arianos) 3
… put away from you all these, for there is no concord of Christ in Belial
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 69
… And therefore it was impious to say, ‘there was a time when He was not,’ for the Word was always co-existent with the Father. Wherefore have no fellowship with the most impious Arians. For there is no communion between light and darkness
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 7
… since things which are contrary to each other cannot coexist. For what communion has righteousness with iniquity? or, what fellowship is there between light and darkness? So exclaims Paul, a minister of the Gospel
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 6.13
… If both are unbegotten it is certain that they are also equal, and both mighty. How then doth the light destroy the darkness? And do they ever exist together, or are they separated? Together they cannot be; for what fellowship hath light with darkness? saith the Apostle
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 6.35
35. But may the Lord deliver us from such delusion: and may there be given to you a hatred against the serpent, that as they lie in wait for the heel, so you may trample on their head. Remember ye what I say. What agreement can there be between our state and theirs? What communion hath light with darkness
St Gregory of Nyssa † AD 395 On Virginity 15
… No way has been discovered of harmonizing things whose nature is antagonistic and which have nothing in common. The Apostle tells us there is “no communion of light with darkness
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.17
… He knew how to abound, for he sought no gift in money, but looked for fruit in grace. We can understand his words that he knew how to abound also in another way. For he could say again: “O ye Corinthians, our mouth is open unto you, our heart is enlarged.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 13
Ver. 14 . “Be ye not unequally yoked together with unbelievers.”
St John Chrysostom † AD 407 Homilies on Ephesians 17
Wherefore, I entreat you, let us banish the custom universally, and speak those things which become us. Let not holy mouths utter the words of dishonorable and base men. “For what fellowship have righteousness and iniquity, or what communion hath light with darkness?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 1
It is not meet that he who has the advantage of such hearing be partaker of the table of devils. “For what fellowship hath righteousness with unrighteousness?” (
St Jerome † AD 420 The Letters of St. Jerome 11
Pardon, I beseech you, an aggrieved man: if I speak in tears and in anger it is because I have been injured. For in return for my regular letters you have not sent me a single syllable. Light, I know, has no communion with darkness,
St Jerome † AD 420 The Letters of St. Jerome 22.29
… Accordingly they find pleasure in what I may call an adultery of the tongue. For “what communion hath light with darkness? And what concord hath Christ with Belial?”
St Jerome † AD 420 The Letters of St. Jerome 55.4
… “ye cannot drink the cup of the Lord and the cup of devils: ye cannot be partakers of the Lord’s table and of the table of devils,” and in another place: “what communion hath light with darkness? and what concord hath Christ with Belial?”
St Jerome † AD 420 The Letters of St. Jerome 71.3
… “For what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? And what concord hath Christ with Belial? Or what part hath he that believeth with an infidel?”
St Jerome † AD 420 The Letters of St. Jerome 123.5
… “be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols?”
St Jerome † AD 420 The Dialogue Against the Luciferians 1
… How can he remit sins, who is himself a sinner? How can an impious man make a man holy? How shall the light enter into me, when my eye is blind? O misery! Antichrist’s disciple governs the Church of Christ. And what are we to think of the words, “No man can serve two masters”? And that too
St Jerome † AD 420 Against Jovinianus 1.10
… They do not understand that they are part of His body though indeed they are His ribs. The Apostle is lenient to the union of unbelievers, who having (believing) husbands, afterwards come to believe in Christ. He does not extend his indulgence to those women who, although Christians, have been married to heathen husbands. To these he elsewhere says,
St Jerome † AD 420 Against Jovinianus 2.2
… he that saith he abideth in him ought himself also to walk even as he walked.” My reason for telling you, little children, that everyone who is born of God sinneth not, is that you may not sin, and that you may know that so long as you sin not you abide in the birth which God has given you. Yea, they who abide in that birth cannot sin.
St Augustine of Hippo † AD 430 Letters of St. Augustin 78.5
… in the first place, lest you should be turned aside to wickedness through following bad examples, God gives you by the apostle these warnings: “Be ye not unequally yoked together with unbelievers; for what fellowship hath righteousness with unrighteousness, and what communion, hath light with darkness?”
St Augustine of Hippo † AD 430 City of God 20.9
… For to this beast belong not only the avowed enemies of the name of Christ and His most glorious city, but also the tares which are to be gathered out of His kingdom, the Church, in the end of the world. And who are they who do not worship the beast and his image, if not those who do what the apostle says, “Be not yoked with unbelievers?”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.13
Chapter 13.—20. There is therefore "no fellowship between righteousness and unrighteousness,"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.40
Chapter 40.— 95. Petilianus said: "Paul the apostle also bids us, ‘Be ye not unequally yoked with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel?’"
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 3.15
… it results from this that, in comparison with the wicked whom God will condemn, it must be said that these were “righteous,” since by their pious faith they were so far removed into the opposite of those wicked men that the apostle cries out, “What part hath he that believeth with an infidel?”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 1.5
… To this end, see what follows: “If we say that we have fellowship with Him, and walk in darkness, we lie.” Thou hast also the Apostle Paul saying, “Or what fellowship hath light with darkness?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 114.4
4. But Egypt, since it is said to mean affliction, or one who afflicteth, or one who oppresseth, is often used for an emblem of this world; from which we must spiritually withdraw, that we may not be bearing the yoke with unbelievers.
John Cassian † AD 435 The Conferences of John Cassian 5.23
… For virtues cannot possibly live side by side with faults. “For what participation hath righteousness with unrighteousness? Or what fellowship hath light with darkness?”
John Cassian † AD 435 The Conferences of John Cassian 14.14
… or what agreement hath light with darkness? or what concord has Christ with Belial?”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 1.6
… Yet the partisans of Eusebius have received them; endeavoring to blend falsehood with truth, and that which is impious with what is sacred. But they shall not prevail, for the truth must triumph; and ‘light has no fellowship with darkness, nor has Christ any concord with Belial.’
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.3
… that the power of God can be united with weakness? that reason itself can be dimmed by unreasonableness, or that darkness can be mixed with the true light? Does not the Apostle say, ‘ What communion hath light with darkness? and what concord hath Christ with Belial
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.4
… communion with Himself (for having made him for incorruption , He led him up through communion with Himself to incorruption), and when moreover, through the transgression of the command we had confused and obliterated the marks of the divine image, and had become evil, we were stripped of our communion with God (for what communion hath light with darkness
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Callistus 2.2
… Also do not join the unbelievers, neither have any fellowship with them. They who do such things, indeed, are judged not as believers, but as unbelievers. Whence the apostle says: “What part hath he that believeth with an infidel? or what fellowship hath righteousness with unrighteousness?”
6:15
St Gregory of Nyssa † AD 395 Against Eunomius 2.6
… For if he uses such expressions with reference to vain idols and to the erroneous conceptions of those who worship them (even as Paul assures us that there is no agreement between Christ and Belial, and no fellowship between the temple of God and idols
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose sermon-against-auxentius-on-th.17
… He seeks my basilica with bloody lips and gory hands. Him to-day’s chapter answers well: “But unto the wicked said God: Wherefore dost thou declare My righteousness?” That is, there is no union between peace and madness, there is no union between Christ and Belial.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 31
But thou, as though laboring to add to the charge against thee, dost also bring us in heathen women singing dirges, to kindle thy feelings, and to stir up the furnace thoroughly: and thou hearkenest not to Paul, saying, “What concord hath Christ with Belial? or what part hath he that believeth with an infidel?”
St John Chrysostom † AD 407 Homilies on Second Corinthians 13
“And what communion hath light with darkness?” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 245
… But who can expect to find in Scripture express prohibition of every form of wicked superstition, seeing that the apostle says generally, “I would not that ye should have fellowship with devils,” and again, “What concord hath Christ with Belial?”
6:16
St Ignatius of Antioch † AD 108 The Martyrdom of Ignatius 2
… for it is written, ‘I will dwell in them, and walk in them.’ ”
Tertullian † AD 220 On Modesty 15
… the very vitiator of the temple of God is converted into a temple of God: for here, too, he says, ‘For ye are a temple of the living God. For He saith, That I will dwell in you, and will walk in (you), and will be their God, and they shall be to Me a people. Wherefore depart from the midst of them, be separate, and touch not the unclean.’
Origen † AD 254 Origen Against Celsus 8.18
… Thus the Spirit of Christ dwells in those who bear, so to say, a resemblance in form and feature to Himself. And the Word of God, wishing to set this clearly before us, represents God as promising to the righteous, “I will dwell in them, and walk among them; and I will be their God, and they shall be My people.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.56
… and when he had once called her forth from non-existence into existence, he made her a holy spouse, an all-sacred temple for himself and for the Father. This also he clearly declares and confesses in the following words: ‘I will dwell in them and will walk in them; and I will be their God, and they shall be my people.’
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.5
… for, as partaking of the Son Himself, we are said to partake of God; and this is what Peter said ‘that ye may be partakers in a divine nature ;’ as says too the Apostle, ‘Know ye not, that ye are a temple of God?’ and, ‘We are the temple of a living God
St Athanasius of Alexandria † AD 373 Synodal Letter to the People of Antioch. (Tomus ad Antiochenos.) 1
… But our dwelling is the Church, and our mind ought to be the same. For thus we believe that the Lord also will dwell with us, who says, ‘I will dwell with them and walk in them
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.34
… But in all for perfume let there be the prayer of sweet odour, and the practice of good works, and the sanctification of our bodies: that the Virgin-born Lord may say even of us, both men who live in chastity and women who wear the crown, I will dwell in them; and walk in them, and I will be their God, and they shall be My people
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 23.11
… On them who revolted from Him and were in the very extreme of misery has He bestowed such a complete forgiveness of evil deeds, and so great participation of grace, as that they should even call Him Father. Our Father, which art in heaven ; and they also are a heaven who bear the image of the heavenly , in whom is God, dwelling and walking in them
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.97
97. Who is the man who has never beheld, as our duty is to behold it, the fair beauty of the Lord, nor has visited His temple, or rather, become the temple of God,
St Gregory of Nyssa † AD 395 Against Eunomius 2.13
Before passing on, however, to what follows, I will further mention the one text, “Destroy this temple, and in three days I will raise it up .” Just as we, through soul and body, become a temple of Him Who “dwelleth in us and walketh in us
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.7
… of God, we ought to understand Him to have been sent in such a way that the Word of God, out of the incomprehensible and ineffable mystery of the depths of His majesty, gave Himself for comprehension to our minds, so far as we could lay hold of Him, not only when He “emptied” Himself, but also when He dwelt in us, as it is written: “I will dwell in them.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 16
Where then is “the book”? He purified their minds. They themselves then were the books of the New Testament. But where are “the vessels of the ministry”? They are themselves. And where is “the tabernacle”? Again, they are; for “I will dwell in them,” He says, “and walk in them.” (
St Jerome † AD 420 The Letters of St. Jerome 58.3
… Those who say “the temple of the Lord, the temple of the Lord,” should give ear to the words of the apostle: “ye are the temple of the Lord,”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.4
… For this, too, the same apostle says: "What agreement hath the temple of God with idols?"
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.24
Chapter 24.— 34. I remember that I have already discussed at sufficient length the question of "the temple of God," and how this saying is to be taken, "As many of you as have been baptized into Christ have put on Christ." For neither are the covetous the temple of God, since it is written, "What agreement hath the temple of God with idols?"
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 7.11
21. To him we answer: What is God among the covetous? And yet baptism exists among them; and so also it exists among heretics. For they among whom God is, are the temple of God. "But what agreement hath the temple of God with idols?"
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.3
… For we know well that God was in the patriarchs, and that He spoke in the prophets. In a word we believe that, I do not say apostles and martyrs, but, all the saints and servants of God have within them the Spirit of God, according to this: “Ye are the temple of the living God: as God said, For I will dwell in them.”
6:17
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… so that being set free from wickedness, and having carefully put away from them all strange notions, they might receive the knowledge of God and of virtuous actions. For He saith, ‘Go far from them: depart from the midst of them, and touch not the unclean things
St John Chrysostom † AD 407 Homilies on Second Corinthians 13
Ver. 17 . “Wherefore come ye out from among them, and be ye separate, and touch no unclean thing; and I will receive you, saith the Lord.
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 13.40
… But study this rather, how you may prostrate with the sword of humility the author of vain and profitless elation, to the end that in such a victory the grace of the Holy Spirit may claim you as a habitation for Himself, so that what is written may be plainly fulfilled in you; the temple of God is holy, which temple ye are (
6:18
Origen † AD 254 Origen's Commentary on the Gospel of John 1.5
… wise in Christ, who have profited by those epistles which are current, and who see them to be vouched for by the testimonies deposited in the law and the prophets, that the apostolic writings are to be pronounced wise and worthy of belief, and that they have great authority, but that they are not on the same level with that “Thus sayeth the Lord Almighty.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 13
Ver. 18 . “And I will be to you a Father, and ye shall be to me sons and daughters, saith the Lord.”
6:1
Beseech you also that ye receive not the grace of God in vain. He receives grace into a vacuum, says Anselm, who does not work with it, who does not give it his heart, and who, through sloth, makes that grace ineffectual, by not doing, all that he can to express it in good works. In other words, do not suppose that faith alone is reconciliation, for a good life and good works are also indispensable. So Theophylact, following Chrysostom. Observe that the Apostle applies the word grace to the general benefit of reconciliation of the world through Christ's redemption; for it was of this that he had just been treating. Nevertheless, under that he comprehends that particular grace which Christ has merited for each one, and which God gives to each one, to enable each one to become a partaker of the general redemption wrought by Christ. Ver. 2. For he saith, I have heard thee in a time accepted (Isa. xlix. 8). The Apostle proves that now is the time of grace and reconciliation, in order that we way not receive this grace in vain, from the fact that Isaiah had foretold that this would be the time of grace. He is anticipating an objection which might be raised. It might be said by some one: "It is not in my power to receive the grace of God; for to give it or not to give it depends on the will of God. How, then, can you exhort me to receive it?" Paul replies. Now is the time accepted, now is the time of salvation, now is the time of grace, when, as Isaiah foretold, God offers His grace to all, and hears the desires and petitions of all.
6:2
In a time accepted. This time is the period of the law of grace, or the present life of Christians, during which they have the opportunity of doing good works and obtaining merit. But after this life it is not called "a time accepted;" for in this time only has God been pleased to offer to all men, through Christ, His grace of reconciliation, loving-kindness, and salvation. It is called accepted and acceptable, i.e., most welcome, and worthy of being received with the greatest possible rejoicing and praise, since it brings salvation to the world through Christ. These words are addressed by the Father to the Son. I have heard, i.e., since the prophetic eye sees the future as already present, I will hear Thee, My Son, making request for Thy members, and in Thy faithful members, and asking for help, and grace, and, salvation. And in the day of salvation, in the time of grace, when I will call all men to eternal salvation by Thee, O Christ, have I succoured Thee, i.e., I will succour Thee, so that you shall obtain in, Christians, as Thy members, the salvation that is offered them by Thee. So Ambrose, Chrysostom, Anselm. Cf. Isa. lxi 2, where Christ says that He is sent to preach the acceptable year of the Lord, and the day of vengeance of our God, to comfort all that mourn. This acceptable year was typified by the year of jubilee. The whole time, therefore, that Christ preached, and after that the whole time of the New Law, was, and is, to them that obey Christ and accept His free gift, a year of jubilee, of mercy, peace, forgiveness, salvation, and freedom. In this year, after the long-standing. wrath of God against us, we are restored to His grace, good-will, to our glorious inheritance, and all the original good things which we had in the state of innocence in Paradise. The same time, the same year, was the day of vengeance on our foes, when God avenged the human race on its enemies by delivering them from their tyranny. Ver. 3. Giving no offence in anything. When we speak of the day on which all are called by Christ to be saved, let us be careful that we put no stumbling-block in any one's way, and by our self indulgence, or gloominess, or cowardice cause him to refuse to accept, or advance in the way of salvation; else we Apostles, who do all that we can by our preaching and living to induce all to accept salvation, will be blamed. Ver. 4. Approving ourselves. "Commending ourselves" (Erasmus), "declaring ourselves," as others render it; but "showing ourselves" (Syriac) is the best. The Latin version, however, takes it in the Optative, "let us show ourselves." Paul is here again defending himself and praising himself because of his rivals, the false apostles; and he exhorts all Christians, and especially all preachers of the Gospel, of whom there were many at Corinth, to live up to the Evangelical and Apostolical life. At the same time he tacitly describes his own life, his sufferings, fortitude, and virtues, that others may imitate him, and may in their own lives offer a contrast to the pride, self-indulgence, cowardice, and other vices of the false apostles. As we shall see in chap. xi., he is forced in this Epistle to praise himself in self-defence. S. Paul here puts forward a living picture of a true and genuine Apostle and preacher of the Gospel, by which any one may examine teachers whose faith and uprightness are suspected. This picture is also a model for all teachers and pastors to copy. S. Paul wishes the Corinthians to see the injustice of preferring their false apostles and blatant demagogues before himself and his fellow-Apostles, in whom all the marks of a true Apostle will easily be found. These marks he now proceeds to enumerate.
6:4
As the ministers of God in much patience. The exhibition of suffering endured not once but often is a plain proof of apostleship. The word "patience" is to be referred to what follows. Let us show ourselves, says S. Paul, as ministers of God, by suffering many tribulations, necessities, distresses, stripes, and other afflictions. For men admire this patience as a higher philosophy, they themselves being accustomed when they are injured to be angry, indignant, and to avenge themselves by blows and angry words, and thus they are led to infer the truth of Christian doctrine and to recognise the Spirit of God. For example, S. Xavier and his companion Juan Fernandez made no progress in Japan until a man one day spat in the face of one of them; whereupon the Saint gently wiped his face and proceeded with his sermon as though he had suffered nothing, and bore with most exemplary patience their scoffs and insults. The keen-witted Japanese so admired this fortitude that they at once proceeded to honour them as men descended from heaven, and to vie with each other in embracing the faith they taught. The heathen Epictetus also saw the power of constancy and long-suffering, and taught his followers to show the wisdom he had taught them, not so much by words as by deeds of endurance. In his Enchiridion (c. 29), he says: " Be not in a hurry to utter thy words to the unskilful; but rather let thy words act as fuel to the flames of thy deeds; for sheep do not ask us to prove by reasonings how much they may have eaten, but they quietly digest their food, and show its results in wool and milk." So Christ (S. Matt. vii. 16) says of false prophets, "by their fruits ye shall know them;" and again, in S. Luk 8:15, speaking, of the seed of the Gospel which falls into good ground, He says "these are they which in an honest and good heart having heard the word, keep it, and bring forth fruit with patience."
In necessities. In want of food, drink, and clothing. Theophylact takes the word in a more general sense, as denoting the intensity and severity of his tribulations, when they become so overwhelming that escape seems impossible, and drive a man into extreme necessity, and as it were stifle him. Ver. 5. In tumults. Being constantly hunted from one city to another, so that I have no place to abide in, but am forced to be always going hither and thither. The word may, however, also denote popular outbreaks or tumults, as in S. Luk 21:9. Ver. 6. By pureness. Being pure in all things, not only inasmuch as Paul was guiltless of bribery, and forbade his disciples to yield to it, but also because he preached not at others' expense, as Theophylact says. The Latin version gives the word a narrower meaning, as denoting pure and perfect chastity, abstinence from every lustful action, the cultivation of angelic purity, such as was seen in Paul and the other Apostles. Every infidel and heretic looks upon this as a token that a man is a true minister of God; and he rightly thinks that chastity with himself is impossible. It is possible among Catholics alone, inasmuch as they are sharers in the true faith and in the grace of God. Hence you will not find among heretics virgins or houses of virgins, or monks or monasteries, no, nor even celibate priests. These are to be found in every age in the Roman Catholic Church alone, which has followed, and taught her members to follow, Paul and the other Apostles as her guides and teachers.
6:6
By knowledge. Let us see that we do not appear to some to be unskilled and untaught as to what things Christians are to do and avoid. Let us rather show that we know such things, by teaching others the good they are to do, and the evil that they are to avoid, that so they may attain salvation, and that all may know us to be God's ministers, preachers, and Apostles. So Ambrose. Anselm, not amiss, thinks that knowledge here denotes acquaintance with the Holy Scriptures. By kindness. Let us not be rancorously bitter against those who trouble us, but let us be gentle and kindly disposed to them, in thought, word, and deed, that all may say that we are God's ministers. It is evidently a sign of adamantine fortitude, says Theophylact, when any one, being harassed and attacked on every side, is not only long-suffering, but also gentle and kind. It is superhuman, Christ-like, God-like. Such was S. Athanasius, of whom Nazianzen says in his oration in his praise: " Athanasius was in his life high and lifted up, in his mind filled with humility; of such urbanity that all might easily approach him; forgiving, free from all anger, compassionate, Pleasant in speech, pleasanter still in his life, in shape like an angel, in mind still more angelic, calm when rebuking others, able to instruct when he gave praise, as far removed from easy-going carelessness as from harsh severity; in short, he was adamant to those that struck against him, a magnet to those that stood apart from him."
By the Holy Ghost. By the gifts of the Holy Spirit, and by the works we do by His help and guidance. Let us do everything with so pious, kind, sincere, and fervent spirit, that it may be apparent that we are not moved by vanity or pride, but by the Holy Spirit. So Anselm, Theophylact, Chrysostom. Ver. 7. By the word of truth. By purely and sincerely preaching Gospel truth, let us show ourselves ministers of God.
6:7
By the power of God. By working miracles, or rather, with Chrysostom, by Christian constancy and fortitude displaying itself in so many adversities, so many labours, such vehemence of word, and so effectual preaching. All such things come to us through the power of God, and prove us to be powerful ministers of Him, worthy of all admiration.
By the armour of righteousness on the right hand and on the left. Both in prosperity and adversity let us take as our arms works of righteousness, i.e., of virtuous deeds springing from a righteous and holy life, that we may neither be lifted up by prosperity nor cast down by adversity. So Anselm. But Chrysostom and Theophylact say that the left hand denotes adversity, and the right prosperity, which two things, by alternate action, fortify the servants of God like armour, so that they are neither exalted to pride nor cast down into despondency. Ver. 8. By honour and dishonour. Whether we are honoured and praised, or dishonoured and abused, as, e.g., when the Lycaonians wished to worship Paul as God, and directly afterwards to stone him as an impostor. The preposition by is here equivalent to in. See note to 1Ti 2:15.
6:8
By evil report and good report. Whether we are spoken evil of, or are in great repute.
As deceivers. Regarded as such, says Ambrose, when yet we are true.
As unknown, and yet well known. Looked upon by unbelievers and heretics as unknown and obscure, but yet well known to God and our own consciences (Ambrose). Ver. 9. As dying. We may seem to be always dying through our daily dangers, persecutions, and trials, but God preserves us alive and unharmed.
6:9
As chastened and not killed. Let us show ourselves as ministers of God (ver. 4), by being chastened and not killed. Ver. 10. As poor, yet making many rich. By enriching them with earthly goods as well as with things Divine and heavenly. S. Paul was collecting alms for the poor Saints, and especially those of Jerusalem.
6:10
As having nothing, and yet possessing all things. (1.) I have all things necessary, and I want no more; nay, what is more, I despise them as vile and beneath me, whence I am as though I possessed all things. (2.) Though we Apostles are poor, yet are we the head of the faithful, the richest of whom bring all their goods and lay them at our feet (Ambrose and Anselm). Cf. Chrysostom here and Homily (in Moral.). (3.) Possessing all things may also be understood to mean, having books, garments, and all other necessary things, all meaning "some out of all," and being "distributed" according to classes of individuals, and not according to the individuals of classes. Others say that all things refers to God, and they who possess Him possess all things. But this last sense is mystical and symbolical. Anselm remarks that as though is here prefixed to what is painful, but not to what is joyful, because all the sadness of the Saints is but apparent. It is short-lived, and passes away as a dream, and seems but a shadow, and is not sorrow, but a mere semblance of it. The joy of the Saints, however, has no as though, because it is founded on the sure and certain hope of eternal bliss. On the other hand, the joy of the wicked has here the prefix as though, because it is brief and shadowy as a dream, while their sorrow will have no as, because it will be eternally bitter. Observe the nature of the life of Paul and the other Apostles. It was such a life as is led by religious, whose fathers were the Apostles. Nazianzen (Oral. 1 de Pace), in describing this life, says: " Their life is one of wealth in the midst of need, of great possessions while but pilgrims, of glory amid scorn, patience in weakness, a noble offspring in celibacy: instead of riches they have contempt of riches; for the kingdom of heaven's sake they embrace humility; they have nothing in the world, and yet they are superior to the world; they are in the flesh, and yet live out of t e flesh; they have God for their portion; their hope of the Kingdom makes them labour in want, and through want they rein." Such was the life of Bishops and apostolic men. Sulpitius praises S. Martin for fulfilling the dignified duties of a Bishop without abandoning his purpose as a monk. Posidonius relates of S. Augustine that he lived so frugally as to be content with bread and vegetables, seldom providing flesh except for his guests; he says also that when he was at the point of death he left no will, because, as he said, Christ's poor had nothing to leave. Still he was able to refute Arians, Manichees, Donatists, and Pelagians, and became one of the first columns and doctors of the Churches. Of Exuperius, Bishop of Toulouse, S. Jerome says: "When hungry himself he fed others, and showed by his face, wasted and wan with constant fasting, that he was consumed by hunger after other things." This therefore, is the norm and form of the apostolic life prescribed by S. Paul to all who are desirous of perfection and the salvation of their souls. From this was drawn the short rule of the Institute of our Order, a printed copy of which each of us is wont to carry about with him, and to apply to it his eyes and mind, regarding it as his private monitor, and a keen spur to zeal for virtue, nay, as a living mirror of our vocation and profession. It says as follows: " The nature of our life demands that we be men crucified to the world, and to whom the world itself is crucified; new men, who have put off their affections to put on Christ; dead to themselves, to live to righteousness; men who, as S. Basil says, show themselves to be ministers of Christ in labours, in watchings, in fastings, in pureness in knowledge, in long-suffering, in kindness, in the Holy Ghost, in love unfeigned, in the word of truth; men who by the armour of righteousness on the right hand and on the left, by honour and dishonour, by evil report and good report, in prosperity and adversity, are themselves hastening by force marches to their heavenly country, and wish all zealous labour compelling others also, always aiming at the greatest glory of God. This is the summary, this one thing the aim and object of our constitutions, viz., Jesus." Ver. 11. O ye Corinthians, our mouth is open unto you. My mouth is open, it longs to say more to you, and to express all my affection for you, and it cannot. No matter what and how much I may say, it is less than my affection. The Apostle says this to show that what he had said of his patience, tribulations, and virtues was not from self-love, but from friendship, trust, and love towards the Corinthians. Friends are in the habit of interchanging their secret joys and sorrows, and thus showing their love for each other. When this is great they more and more try to express it, but find themselves unable to do justice to their feelings. This is what Paul does here. The two ideas of "straitening" and "enlarging" are frequently contrasted by the Hebrews, to denote on the one hand sadness, timidity, suspicion, and avarice, and on the other joyfulness and generosity of heart. As sadness and avarice contract the heart, the brow, and the hands, so joy, cheerfulness, and charity expand them. Cf. Psa 119:32, and 1Ki 4:29. Ver. 12. Ye are not straitened in us. You dwell fully and spaciously in my heart as in your home. My love builds for you a spacious house.
6:12
Ye are straitened in your own bowels. The love of your hearts for me is so small that it contracts them, and barely gives me place there. Your love and good-will do not equal mine. The Corinthians would seem to have been alienated from Paul by the calumnies of the false apostles; he, therefore, declares the greatness of his love for them, that he may kindle theirs in return. Moreover, Paul seemed to have in his First Epistle straitened the Corinthians by prohibiting them from idolatry, from going to law before unbelieving judges, from their love-feasts and sumptuous banquets; and in ver. 14 he is about to straiten them by forbidding a believer to marry with an unbeliever. He here paves the way by urging them to receive, with the large-hearted love of Christ, his apparently straitening precepts, which are not his but Christ's. Ver. 13. Now for a recompence in the same... be ye also enlarged. S. Paul is speaking of a return of love, and not, as some think, of the heavenly reward. These latter take the meaning to be, that since the Corinthians were to have the same reward in heaven, they should enlarge their love for S. Paul. But the sense clearly is that they should repay S. Paul's for them with an equal measure of love on their part.
6:14
Ver. 14. Be ye not unequally yoked together with unbelievers. Do not have so close fellowship with them in matters of religion as to be gradually led away to share in their unbelief, as, e.g., in marriage. Separate yourselves from the unbelievers' assemblies, temples, sacrifices, feasts; do not intermarry with them, for all commerce with them is either wicked and unrighteous in itself, or is dangerous to those who hold it, and a cause of offence to others. Do not imitate the Jews, whose laxity is recorded in PS. cvi. 35 (Chrysostom, Ambrose, Theophylact). S. Jerome (contra Jovin. lib. i.) understands S. Paul to warn against intermarriage with unbelievers. There seems to be an allusion to Ps. cvi. 28, "They joined themselves unto Baal-peor," which refers to the fornication committed by the Israelites in honour of Baal-peor. So, whoever marries with an unbeliever may be said to join himself to Baal-peor, i.e., the devil, the ruler of unbelievers. Anselm again supposes that by "unbelievers" is meant the Judaising false apostles, who were attempting to eviscerate the faith of Christ by making the ceremonies of the law of Moses binding on Christians. Such men are more dangerous to Christians, and more to be shunned than unbelieving Gentiles, and therefore S. Paul warns his readers against them. This sense is good but defective, for the Apostle wishes the fellowship of all unbelievers whatsoever to be avoided The Apostle is here passing on, as is usual in letters, to discuss another point of importance just then to the Corinthians, viz., the duty of avoiding unbelievers. It is in vain, therefore, for any one to seek for connecting links with what has gone before. Erasmus observes that the Latin version is happy in its translation here; it renders the passage: "Do not be joined in the same yoke with unbelievers." For if a Christian marry a heathen wife, or a Christian magistrate have a Gentile as colleague, he is called έτεροζυγω̃ν. Marriages of this kind S. Jerome calls unequal. Observe upon this that έτερος signifies sometimes one of two, sometimes an object that is diverse, whether from some one other or from several others. Thus the word occurs in a compound word, to denote one who lacks an eye, and again to denote one who is of a different opinion (έτεροφθάλμος and έτερόδοξος). And hence it is uncertain whether S. Paul here means one who bears one-half of a yoke, or one who bears a yoke in company with one of a different condition. Budæus takes the former of these two, and understands S. Paul to exhort the Corinthians not to bear one part of a yoke with unbelievers, just as in Campania two oxen bear the same yoke, one on each side. Others more properly take the latter meaning, and understand the warning to be against such an alliance as that of an ox and an ass would be in the same yoke (Deut. xxii. 10). This interpretation is rendered more probable from the words that follow "what fellowship hath righteousness with unrighteousness?" Theophylact again thinks that the warning is against accommodating one's principles to those of our partner in wedlock. He says that the allusion here is not to a yoke but to the beam of a balance, and one especially that is unequally weighted, so that one side is lower than the other. We are not to be like such a balance, and lean towards an unrighteous or unbelieving partner.
For what fellowship hath righteousness with unrighteous? The just with the unjust, believers with unbelievers. It was hard for the Corinthians, while Christians were so few, to be forbidden to have commerce and intermarriage with unbelievers. Many amongst them would find a difficulty in obtaining partners of equal rank, or wealth, or position; and hence they would either be obliged to abstain from marriage, or else marry an inferior. Moreover, by natural and Divine law there was nothing simply and absolutely to prohibit them from allying themselves with unbelievers; still such alliance would be unbecoming and full of danger, and hence it is forbidden by the Apostle. But to reconcile them to so severe a precept he puts before them five contrasts drawn from the inherent opposition between Christianity and heathenism. (1.) Unequal wedlock is a heavy yoke, burdensome to both parties, even as it would be if a horse and an ox were yoked together. (2.) Light and darkness cannot cohere in the same subject or be in the same place at once; therefore one of the faithful, who has the light of faith, cannot well enter into the same yoke with one who is full of the darkness of unbelief. (3.) There is no concord between Christ and Belial: believers belong to Christ, unbelievers to Belial; therefore they cannot agree. (4.) The believer has no part or communion with the unbeliever, but differs from him as widely as belief from unbelief, heaven from hell; therefore they cannot be joined together. (5.) The temple of God cannot be associated with the idols and temples of devils; neither, therefore, can a believer with an unbeliever. For each of the faithful is a temple of God, and the unbeliever is a temple and image of the devil. Ver. 15. What concord hath Christ with Belial ? What harmony can there be between Him who is the Author of all knowledge, obedience, and righteousness and the devil with his followers? The Hebrew Belial denotes (1.) disobedience, rebellion, ungodliness; (2.) those who have these qualities; and (3.) the devil, as the first apostate, the first to shake of the yoke of obedience to God and His law. Hence apostates are called "sons of Belial," i.e., children of the devil, or children of disobedience, rebellion ungodliness What part hath he that believeth with an infidel? What is there common to both, to be shared by both? So, in 1Ki 12:16, we find: "What portion have we in David? neither have we inheritance in the son of Jesse." This antithesis explains the three preceding ones. It is not right for a believer to be joined with an unbeliever, even as it is not possible for righteousness to be joined to unrighteousness, light to darkness, Christ to Belial, the temple of God with idols. Ver. 16. Ye are the temple of the living God. By faith, grace, and holiness. S. Cyprian (de Orat. Domin.) says beautifully: " Let us show ourselves in our lives as the temples of God, that all may see that God indwells within us, so that we who have begun to be heavenly and spiritual, may think and do nothing but what is spiritual and heavenly." The Hebrew word for "temple" connotes power and majesty. Hence Chrysostom (Hom. 17 in Ep. ad Heb.) says that God ordered Solomon's Temple to be made exceeding magnifical, that the Jews, who were naturally attracted by outward things, might be led to know something of the majesty of God. Why, then, should not Christians ornament their temples, as the houses of God, and show honour to God, and especially to the body of Christ present with them, and so excite others to reverence and love God? Such a temple, such a royal, nay, such a Divine palace, is the Church allegorically, and each faithful soul tropologically, as the Apostle here declares. In this temple God shows His great glory and majesty, by His exceeding great grace, by magnificent and glorious works of virtue, and by the power of His sacraments. Villalpando (in Ezek. vol. ii. p. 256) sees a further reference in the Hebrew word for temple to motion or walking. The tabernacle was a movable temple in which God dwelt and walked with the Hebrews through the wilderness into their promised land. It is to this that S. Paul alludes in the words that follow.
6:16
I will walk in them. I will be their guardian, and will spiritually walk in them through the powers and virtues of the soul. Anselm points out that S. Paul quotes Eze 37:27 literally, and Lev 26:12 tropologically. What is said in the latter passage of the literal tabernacle of witness is to be understood of God's protecting presence in each one of the faithful. Allegorically this tabernacle signified the Church of Christ, as is explained in Eze 28:27, and tropologically each holy soul, which is a temple of God moving through the wilderness of this world to its resting-place in heaven. (i.) God walks in the soul as in His tabernacle when, through acts of faith, hope, and charity, He passes from the memory to the understanding, and thence to the will. For the faithful soul is as the temple of heaven: its sun is the understanding, or zeal for righteousness, its moon is faith and continence; its stars the other virtues, as S. Bernard says (Serm. 27 in Cantic.). (2.) God walks in the soul, inasmuch as He makes it by His grace go from virtue to virtue (Anselm and Theophylact). In the same way that in the tabernacle the way to the Holy of Holies through the Holy Place was by the altar of incense, the table of shew-bread, and the candle-stick, does God enable us to pass into heaven through holiness of life by prayer, almsgiving, chastity, and purity of soul. The altar of incense was a symbol of prayer, the table of almsgiving, the candle-stick of purity and brightness of life. (3.) God walks in the soul by way of contemplation. He causes us to follow in our minds His temples, as He passed from the temple of heaven to that of the Virgin's womb, thence to that of Calvary, thence to hell, and finally back again to heaven. (4.) God walks in us corporally, says S. Ambrose, for the Word was made flesh and dwelt and walked amongst us, and daily by Holy Communion He dwells in us and walks with us. Ver. 17. Come out from among them. Isa 52:11, which is here quoted, taken literally ordered the Apostles and the faithful generally to come out, not from the unbelieving and unclean city of Babylon, but from Jerusalem, to be laid waste by Titus. But the Apostle, either tropologically or by parity of reasoning, applies it as an injunction to the faithful to avoid too great intimacy with unbelievers, and not to touch the unclean thing, that is unclean unbelievers; not to live with them, lest they stain themselves with their uncleannesses, such as drunkenness, lust, pride, ungodliness, and unrighteousness (Jerome, Cyril in Isa. lii., Chrysostom, Ambrose, Anselm).
6:1
Supra apostolus commendavit ministerium apostolatus, hic consequenter ipsum ministerium, sibi commissum ad utilitatem subditorum, exequitur. Et circa hoc duo facit. Primo hortatur eos in generali ad omnia, quae communiter sunt necessaria ad bonam vitam; secundo hortatur eos de quodam speciali suffragio fiendo sanctis in Ierusalem, et hoc VIII cap., ibi notum autem vobis facimus, fratres, et cetera. Circa primum autem duo facit. Primo hortatur eos ad bona praesentia; secundo commendat eos de bonis in praeterito factis, et hoc VII cap., ibi has igitur habentes promissiones, et cetera. Circa primum tria facit. Primo hortatur in generali, quod gratia Dei non utantur in vanum; secundo ostendit gratiam Dei eis esse collatam, ibi ait enim: tempore accepto, etc.; tertio docet eos in speciali modum utendi dicta gratia, ibi nemini dantes ullam offensionem, et cetera. Dicit ergo primo: ex quo facultas adest nobis ad bene operandum, et haec est gratia Dei, nos autem ad hoc pro Christo legatione fungimur; ideo, adiuvantes, nos, scilicet praedicationibus, exemplis et exhortationibus. Prov. XVIII, 19: frater qui adiuvatur a fratre, et cetera. Vel, adiuvantes, scilicet Deum. I Cor. III, 9: adiutores Dei sumus. Sed contra Is. XL, 13: quis adiuvit spiritum domini, et cetera. Non ergo bene dicitur, adiuvantes Deum. Responsio: quod iuvare Deum potest intelligi, vel ei vires ministrare ad aliquid agendum, et sic nullus iuvat Deum, nec iuvare potest; vel eius mandatum exequi, et sic sancti homines Deum iuvare dicuntur, exequendo eius mandata. Nos, inquam, sic iuvantes, hortamur vos, Rom. XII, 8: qui exhortatur, et cetera. Hoc scilicet exhortamur, ne in vacuum gratiam Dei recipiatis, quasi dicat: ne receptio gratiae sit vobis inutilis et vacua, quod tunc contingit, quando ex perceptione gratiae quis non sentit fructum. Qui quidem duplex est, scilicet remissio peccatorum. Is. XXVII, 9: hic est omnis fructus, et cetera. Et ut homo iuste vivendo perveniat ad gloriam caelestem. Rom. c. VI, 21: habetis fructum vestrum. Quicumque ergo gratia percepta non utitur ad vitandum peccata, et consequendum vitam aeternam, hic gratiam Dei in vanum recipit. Phil. II, 16: non in vacuum cucurri, et cetera. Et ne aliquis dubitaret de perceptione huius gratiae a Deo, ideo consequenter apostolus probat eos iam recepisse gratiam hanc, vel paratam habere ad recipiendum, dicens ait enim: tempore, et cetera. Et circa hoc duo facit. Primo inducit auctoritatem prophetae; secundo inductam adaptat ad propositum, ibi ecce nunc tempus, et cetera. Dicit ergo primo: dico quod paretis vos ad fructuose percipiendum gratiam, quae vobis est collata, vel parata. Ait enim, dominus per Isaiam XLIX, 8: tempore accepto, et cetera. Circa quod sciendum est quod dominus dicitur facere nobis gratiam, vel exaudiendo nos in petitionibus nostris, vel iuvando in operationibus nostris; sed exaudit, ut percipiamus quod petimus. Iac. I, 5: si quis indiget sapientia, postulet, et cetera. Adiuvat, ut perficiamus quod operamur. Ps. XCIII, 17: nisi quia dominus adiuvit me, et cetera. Et haec duplex est gratia, praeveniens scilicet et cooperans, vel subsequens, quae quidem necessaria est nobis ad obtinendum. Et primo gratiam praevenientem quam optare debemus, ut simus accepti a Deo. Ps. XXXI, 6: pro hac orabit ad te omnis sanctus. Et quantum ad hoc dicit in tempore accepto, id est acceptionis et gratificationis; hoc enim tempore accepto fit, quod gratis fit. Rom. IV, 6: beatitudinem hominis cui Deus accepto fert iustitiam, et cetera. Exaudivi te, id est acceptavi te. Vel tempore accepto, id est in tempore gratiae. Et hoc modo gratia praeveniens dicitur illa, per quam liberamur a peccatis. Gratia vero subsequens dicitur per quam virtutes nobis ex perseverantia in bono conferuntur. Secundo necessaria est nobis gratia cooperans; et hanc petebat Ps. XXII, 6: et misericordia eius subsequatur me, et cetera.
6:2
Et quantum ad hoc dicit in die salutis adiuvi te. Tempus enim ante Christum non fuit dies, sed nox. Rom. XIII, 12: nox praecessit, et cetera. Sed tempus Christi dicitur dies, et non solum dies, sed dies salutis. Ante enim non erat salus, quia nullus ad finem salutis perveniebat, scilicet ad visionem Dei, sed modo, quando iam nata est salus in mundo, homines salutem sequuntur. Matth. I, 21: vocabis nomen eius Iesum. Ipse enim salvum faciet populum, et cetera. I Petr. IV: operamini vestram salutem. Et hoc fit auxilio gratiae cooperantis, qua per nostra opera pervenimus ad vitam aeternam. Phil. II, 13: Deus est qui operatur, et cetera. Consequenter auctoritatem inductam adaptat ad propositum, dicens ecce nunc, etc., quasi dicat: haec quae dixit dominus de tempore gratiae per prophetam, implentur modo, quia ecce nunc tempus acceptabile, id est gratificationis, per quam exaudimur a Deo, quia iam venit plenitudo temporis, scilicet incarnationis Christi, Gal. c. IV, 4. Et hoc quantum ad primam partem auctoritatis Ps. LXVIII, 14: tempus beneplaciti Deus. Ecce nunc dies salutis, in quo scilicet, adiuti gratia cooperante, possumus operari ad consequendum salutem aeternam. Io. IX, 4: me oportet operari, et cetera. Gal. VI, v. 10: dum tempus habemus, et cetera.
6:3
Consequenter cum dicit nemini dantes, etc., docet modum utendi gratia eis collata. Et primo in generali, qualiter scilicet in vacuum non recipiatur; secundo in speciali, ibi in multa patientia, et cetera. Dicit ergo: sic utendum est gratia, ut dantes nemini ullam offensionem. Nam gratia ad duo datur, scilicet ad vitandum mala, et ad operandum bona. Et ideo duo docet, ut scilicet vitemus mala, et quantum ad hoc dicit nemini dantes, et cetera. Quod potest dupliciter exponi. Uno modo, ut referatur ad apostolos, quasi dicat: nos adiuvantes vos exhortamur; nos, dico, nemini ullam dantes offensionem, quia si per malam vitam aliquos offenderemus, vituperaretur ministerium nostrum, et contemneretur praedicatio nostra. Rom. II, 24: nomen Dei per vos blasphematur. Gregorius: cuius vita despicitur, restat ut eius praedicatio contemnatur. Unde publicus et famosus peccator cavere debet sibi ne praedicet, alias peccat. Ps. XLIX, 16: peccatori autem dixit Deus, et cetera. Alio modo, ut referatur ad subditos, quasi dicat hortamur vos ne in vacuum, etc.; vos, dico, nemini dantes ullam, etc.; id est, non facientes aliquid unde alii scandalizentur. I Cor. X, 32: sine offensione estote, et cetera. Rom. XIV, 13: non ponatis offendiculum, et cetera. Et ratio huius est ut non vituperetur, et cetera. Id est ita irreprehensibiliter vos habeatis, ut ministerium nostrum, id est apostolatus noster, non vituperetur. Quando enim subditi male se habent, vituperium est praelatis. I Petr. II, 12: conversationem vestram inter gentes, et cetera. Vel ut non vituperetur commune ministerium, quo ad vos et nos, qui sumus ministri Dei. Nos, dico, sumus ministri Dei ad exequendum voluntatem eius in nobis, et in aliis. Sed vos ad exequendum voluntatem eius in vobis tantum. Is. LXI, 6: vos sacerdotes domini vocabimini, et cetera. Consequenter cum dicit sed in omnibus exhibeamus, etc., docet eos modum utendi percepta gratia quantum ad bona operanda. Dicit ergo: nemini demus ullam offensionem, sed exhibeamus nos, et vos, opere et sermone, in omnibus quae ad virtutes pertinent, tales, quales debent esse ministri Dei, ut scilicet conformemur nos Deo faciendo eius voluntatem. Eccli. X, 2: secundum iudicem populi, sic et ministri eius. I Cor. IV, v. 1: sic nos existimet homo, ut ministros, et cetera. Consequenter cum dicit in multa patientia, etc., ostendit in speciali quomodo nos debemus exhibere sicut Dei ministros in usu gratiae collatae. Et hoc quantum ad tria. Primo, quantum ad exteriorem operationem; secundo quantum ad maiorem devotionem, ibi os nostrum patet, etc.; tertio quantum ad infidelium vitationem, ibi nolite iugum ducere, et cetera. Circa primum tria facit, secundum tria in quibus consistit operatio exterior. Primo enim consistit in sufferentia malorum; et quantum ad hoc dicit in multa patientia, et cetera. Secundo in operatione bonorum, et quantum ad hoc dicit in castitate, et cetera. Tertio in mutua cooperatione bonorum ad mala, et quantum ad hoc dicit per arma iustitiae, et cetera. Est ergo necessaria in malis sustinendis virtus patientiae. Unde dicit in multa patientia, et cetera. Ubi tria facit. Primo inducit ad patientiam. Et hoc quia in Ps. XCI, 15 s. legitur: bene patientes erunt, ut annuntient. Et quantum ad hoc dicit in multa patientia. Prov. XIX, 11: doctrina viri per patientiam noscitur. Lc. XXI, 19: in patientia vestra possidebitis animas vestras. Dicit in multa, id est propter multas tribulationes quae occurrunt. Secundo ostendit materiam patientiae in generali, et hoc dupliciter, scilicet in superventione malorum; unde dicit in tribulationibus, Rom. XII, 12: in tribulatione patientes; Act. XIV, 12: per multas tribulationes, et cetera. Et in defectu necessariorum; unde dicit in necessitatibus, scilicet eorum quae sunt necessaria ad vitam. Ps. XXIV, 17: de necessitatibus, et cetera. Tertio ostendit materiam patientiae in speciali. Et primo in his, quae pertinent ad tribulationes, quae sunt voluntariae, et hoc quantum ad tribulationes, quae pertinent ad animam, et sic dicit in angustiis, scilicet cordis, quando scilicet sic arctatur adversis, ut non pateat via evadendi. Hebr. c. XI, 37: angustiati, afflicti, et cetera. Item inquantum ad tribulationes, quae sunt in corpore, et sic dicit in plagis, scilicet illatis ab aliis, et carceribus, Act. XVI, 23: cum multas plagas ei intulissent, et cetera. Infra XI, 23: in carceribus abundantius, in plagis supra modum, et cetera. In seditionibus, scilicet totius populi commoti. Act. XIX, 40: periclitamur argui seditionis hodiernae, et cetera. Secundo in his, quae pertinent ad necessitates. Necessitas autem aliquando est voluntaria. Et sic dicit in laboribus, propria manu operando apud Corinthios, quia avari erant, ne eos gravaret sumptibus; et apud Thessalonicenses, quia erant otiosi, ut daret exemplum exercitii. Act. XI: ad ea quae mihi opus erant, et cetera. In vigiliis, propter praedicationes. Infra XI, 27: in vigiliis. In ieiuniis, aliquando voluntariis aliquando involuntariis propter penuriam. I Cor. IX, 27: castigo corpus meum, et cetera. Sed contra est quod dicitur Matth. c. XI, 30: iugum meum suave est. Hic vero dicitur in tribulationibus multis, et cetera. Non ergo suave, sed gravissimum. Respondeo. Haec sunt in seipsis aspera, sed propter amorem et interiorem fervorem spiritus dulcorantur. Unde Augustinus: omnia grandia et immania, facilia et prope nulla facit amor.
6:4
Positis his quae pertinent ad tolerantiam malorum, ponit consequenter ea quae pertinent ad observantiam bonorum. Bonitas autem operis consistit in tribus: in perfectione virtutum, et hoc pertinet ad cor; in veritate locutionis, et hoc pertinet ad os; in virtute operis, et hoc pertinet ad opus. Primo ergo ostendit apostolus qualiter se habeant in his quae pertinent ad perfectionem virtutum, quae consistunt in corde; secundo in his, quae ad virtutem oris, ibi in verbo veritatis; tertio in his, quae pertinent ad perfectionem operis, ibi in virtute Dei. Circa primum ponit quatuor virtutes: et primo virtutem castitatis, quae maximum locum tenet in virtute temperantiae, et quantum ad hoc dicit in castitate, scilicet mentis et corporis. Ubi notandum est quod immediate post multos labores, vigilias et ieiunia, subdit de castitate, quia qui vult habere virtutem castitatis, necesse habet laboribus dari, vigiliis insistere, et macerari ieiuniis. I Cor. IX, v. 27: castigo corpus meum, et in servitutem redigo, et cetera. Hebr. XII, 14: pacem sequimini, et cetera. Si autem quaeratur, quare non facit mentionem de aliis virtutibus, nisi solum de temperantia, dicendum est quod sic facit, sed implicite; quia hoc quod dicit: in multa patientia, in tribulationibus, etc., pertinet ad virtutem fortitudinis; hoc vero quod dicit: per arma iustitiae, pertinet ad virtutem iustitiae. Secundo ponit virtutem scientiae. Unde dicit in scientia. Et siquidem scientia referatur ad scientiam qua aliquis scit bene conversari in medio nationis pravae et perversae, sic refertur ad virtutem prudentiae. Si vero scientia referatur ad certitudinem, qua fideles certi sunt de his quae pertinent ad cognitionem Dei, sic pertinet ad virtutem fidei. Et utraque necessaria est Christianis, quia sine scientia, primo modo sive secundo modo accepta, homines de facili ruunt in peccatis. Is. V, 13: propterea captivus ductus est populus meus, quia non habuit scientiam. Ier. c. III, 15: dabo vobis pastores iuxta cor meum. Tertio ponit virtutem spei. Unde dicit in longanimitate, quae pertinet ad perfectionem spei. Nihil autem aliud est longanimis, quam qui arduum aliquod ex spe, semper ac diu dilatum, patienter expectat, et hoc a spiritu sancto. Gal. V, 22; fructus autem spiritus, charitas, etc., longanimitas, et cetera. Col. I, 11: in omni patientia et longanimitate. Quarto ponit virtutem charitatis. Charitas autem duo habet, scilicet effectum exteriorem et interiorem. Sed in effectu exteriori habet suavitatem ad proximum. Non enim convenit quod aliquis non sit suavis ad eos quos diligit. Et ideo dicit in suavitate, id est dulci conversatione ad proximos, ut scilicet blandi simus. Prov. XII, 11: qui suavis est, vivit in moderationibus, et cetera. Eccli. VI, 5: verbum dulce multiplicat amicos, et cetera. Sed non in suavitate mundi, sed in ea quae causatur ex amore Dei, scilicet ex spiritu sancto, et ideo dicit in spiritu sancto, id est quam spiritus sanctus causat in nobis. Sap. c. XII, 1: o quam bonus et suavis, et cetera. In effectu autem interiori habet veritatem absque fictione, ut scilicet non praetendat exterius contrarium eius quod habet interius.
6:6
Et ideo dicit in charitate non ficta. I Io. c. III, 18: non diligamus verbo neque lingua, sed, et cetera. Col. III, 14: super omnia charitatem habentes. Et huius ratio est quia, ut dicitur Sap. I, 5: spiritus sanctus disciplinae effugiet fictum. Consequenter ostendit quomodo se habeant in his, quae pertinent ad veritatem oris, ut scilicet sint veraces.
6:7
Et ideo dicit in verbo veritatis, scilicet vera loquendo et praedicando. Quomodo autem se habeant in perfectione operis, subdit, dicens in virtute Dei, id est non in operibus nostris confidamus, sed solum in virtute Dei, et non in propria. I Cor. IV, 20: regnum Dei non est in sermone, et cetera. Consequenter cum dicit per arma iustitiae, etc., ostendit qualiter se habeant in operatione bonorum et malorum, inter bona et mala, prospera et adversa, et hoc pertinet ad virtutem iustitiae. Et primo ostendit hoc in generali; secundo exponit in speciali. Dicit ergo primo, quod exhibeamus nos sicut Dei ministros in multa patientia. Et quod plus est, per arma iustitiae. Ubi sciendum est quod iustitia ordinat et facit hominem tenere locum suum, a dextris, id est, in prosperis, ut scilicet non elevetur, et a sinistris, id est in adversis, ut scilicet non deiiciatur. Phil. IV, 12: ubique et in omnibus, etc., scio abundare, et cetera. Consequenter hoc exponit per partes prosperorum et adversorum, dicens per gloriam, et cetera. Ubi sciendum est, quod in rebus temporalibus prosperitas vel adversitas in tribus consistit: in superbia vitae, in concupiscentia carnis, in concupiscentia oculorum, iuxta illud I Io. II, 16: omne quod est in mundo, aut est concupiscentia carnis, et cetera. Et haec prosequitur ordine suo, quia primo dicit quomodo se habeant in adversis et prosperis, quae pertinent ad superbiam vitae, dicens per gloriam, et cetera. Secundo quomodo se habeant in his quae pertinent ad concupiscentiam carnis, ibi quasi morientes, et cetera. Tertio quomodo se habeant in his quae pertinent ad concupiscentiam oculorum, ibi sicut egentes, et cetera. Sunt autem duo, quae ad superbiam pertinent, scilicet sublimitas status et operum. Et ideo dicit per gloriam, id est per statum excellentiae, quasi dicat: exhibeamus nos Dei ministros, scilicet per Dei gloriam, id est in prosperitate. Is. XXIII, 9: dominus exercituum cogitavit, et cetera. Et quod apostoli gloriosi appareant, patet Act. XIV, 10, quod Paulus et Barnabas credebantur esse dii. Et ignobilitatem, quae est in sinistris, quasi dicat: nec in gloria elevemur, nec, si contemptibiles sumus, deiiciamur. I Cor. I, 28: ignobilia huius mundi elegit Deus, et cetera.
6:8
Quantum ad famam operum dicit per infamiam et bonam famam. Ubi sciendum est, quod, sicut Gregorius dicit, homo non debet ex se dare causam infamiae suae, sed potius debet procurare bonam famam, iuxta illud Eccli. XLI, 15: curam habe de bono nomine, et hoc propter alios, quia oportet nos bonum testimonium habere ad eos, qui foris sunt, I Tim. III, 7. Si vero contingat aliquem incurrere in infamiam iniuste, non debet esse ita pusillanimis, ut propter hoc derelinquat iustitiam. Si vero sit in bona fama apud infideles, non debet tamen superbire, sed debet inter utrumque medio modo incedere. Consequenter exponit ista duo quae posuit. Et primo quam infamiam habuerunt, et ostendit quod magnam, quia ut seductores, etc., quasi dicat: a quibusdam habemur ut seductores, a quibusdam vero habemur ut veraces. Nec mirum, quia etiam de Christo alii dixerunt quia bonus est, alii vero quod non, sed seducit turbas, ut dicitur Io. VII, v. 12. Secundo ostendit quomodo fuerunt gloriosi et ignobiles, quia sicut ignoti et cogniti, id est approbati a bonis, et incogniti, id est despecti a malis. I Cor. IV, 13: tamquam purgamenta, et cetera. Consequenter prosequitur ea quae pertinent ad concupiscentiam carnis. Et ponit tria quae concupiscit caro. Primo enim concupiscit longam vitam, et quantum ad hoc dicit quasi morientes, id est licet exponamur periculis mortis, infra XI, 23: in mortibus frequenter, etc., tamen ecce vivimus, virtute et fide. Et ideo Hab. II, 4: iustus ex fide vivit. Ps. CXVII, 17: non moriar, sed vivam, et cetera. Secundo concupiscit incolumitatem et quietem.
6:9
Et quantum ad hoc dicit ut castigati et non mortificati, quasi dicat: licet diversis flagellis castigemur a domino, non tamen tradit nos morti. Ps. XI: castigans castigavit me dominus, et cetera. II Tim. c. III, 12: omnes qui pie volunt, et cetera.
6:10
Tertio concupiscit gaudium et iucunditatem, et quantum ad hoc dicit quasi tristes, semper autem gaudentes; quia licet in exterioribus, et quae ad carnem sunt, patiamur tristitiam et amaritudinem, interius tamen continuum gaudium habemus, quod crescit in nobis ex consolationibus spiritus sancti, et spe remunerationis aeternae. Iac. I, 2: omne gaudium existimate, et cetera. Io. XVI, 20: tristitia vestra vertetur in gaudium, et cetera. Consequenter prosequitur de his quae pertinent ad concupiscentiam oculorum. Et circa hoc ponit duo, quorum unum est in comparatione ad alios; et secundum hoc, prosperum in divitiis est quod homo abundet, ita quod possit aliis ministrare de divitiis suis. Sinistrum autem in hoc est, quod homo sit ita pauper, quod oporteat eum ab aliis mendicare. Et ideo dicit quod, in his temporalibus, sumus sicut egentes, id est ab aliis accipientes; sed tamen quantum ad spiritualia sumus multos locupletantes. Et non dicit omnes, quia non sunt omnes locupletari parati. Prov. XIII, 7: est quasi pauper, cum in multis divitiis sit. Secundum est in comparatione ad seipsos, et secundum hoc prosperum in divitiis est multa possidere, sinistrum autem, ut nihil penitus habeat. Et quantum ad hoc dicit, quod in exterioribus sunt tamquam nihil habentes, scilicet in temporalibus, quia omnia dimiserunt propter Christum. Matth. XVI: si vis perfectus esse, vade, et vende omnia quae habes, et cetera. Sed interius et in spiritualibus, omnia possidentes, scilicet per interiorem magnitudinem cordis. Et hoc ideo est quia ipsi vivebant non sibi, sed Christo, et ideo, omnia quae sunt Christi, reputabant ut sua. Unde cum Christo omnia sint subiecta, omnia possidebant, et omnia tendebant in eorum gloriam. Ios. I, 3: et omnem locum quem calcaverit pes vester, vobis tradam. Nota autem circa praemissa, quod apostolus utitur in praemissis miro modo loquendi. Nam ipse quasi semper ponit unum contra unum, et temporale contra spirituale; sed tamen in temporalibus semper addit quamdam conditionem, puta: ut, sicut, quasi, tamquam, sed in opposito spirituali, nihil addit. Cuius ratio est quia temporalia, sive sint mala, sive bona, sive transmutabilia et apparentia, habent tamen similitudinem vel boni vel mali. Et ideo dicit: ut seductores, et quasi ignoti, quia non erant in rei veritate sic, sed in opinione hominum, et si erant transitoria, erant bona aut mala. Bona autem spiritualia existentia sunt et vera, et ideo non addit eis conditionem aliquam.
6:11
Postquam apostolus docuerat usum gratiae collatae quantum ad bonas operationes exteriores, hic consequenter instruit eos circa usum praedictum quantum ad interiorem devotionem, quae consistit in laetitia cordis, quae latitudinem cordis causat. Et circa hoc tria facit. Primo enim exhibet se eis in exemplum latitudinis; secundo ostendit, quod ab ipso non habent contrarium exemplum, nec possunt accipere, ibi non angustiamini in nobis, etc.; tertio exhortatur eos ad cordis latitudinem, ibi eamdem autem habentes, et cetera. Circa primum duo facit. Primo ponit signum latitudinis cordis; secundo ponit ipsam latitudinem cordis quam habebat apostolus, ibi cor nostrum dilatatum est, et cetera. Signum autem latitudinis est os latum, quia os immediate adhaeret cordi. Unde quae per os exprimimus, sunt expressa signa conceptionum cordis. Matth. XII, 34: ex abundantia cordis os loquitur. Et hoc est quod dicit os nostrum patet ad vos. Os enim clausum est aliquando, tunc scilicet quando ea quae sunt in corde non patent exterius; sed apertum et patens est, quando ea quae in corde sunt, manifestantur. Iob III, 1: post haec aperuit, et cetera. Matth. V, 2: aperiens os suum, et cetera. Et ne hoc videatur pertinere ad vitium vanitatis, quia manifestat se, subdit rationem, dicens ad vos, id est propter utilitatem vestram manifestamus vobis secreta cordis nostri. I Cor. X, 33: non quaerens quod mihi utile sit, et cetera. Causa autem huius dilatationis procedit ex dilatatione et latitudine cordis. Et ideo dicit cor nostrum dilatatum est, et cetera. Prov. XXI, 4: exaltatio oculorum dilatatio est cordis. Cor autem aliquando est strictum, tunc scilicet quando comprimitur et concluditur in modico, sicut cum quis non curat nisi de terrenis, et contemnit caelestia, non valens ea intellectu capere. Aliquando autem est latum, tunc scilicet quando quis magna appetit et desiderat, et talis erat apostolus, qui non reputans ea quae videntur, desiderabat caelestia. Et ideo dicit cor nostrum dilatatum est, id est ampliatum ad magna appetenda. Consequenter ostendit quod non habent ab apostolo contrarium exemplum, dicens non angustiamini, etc., quasi dicat: ex quo ostendimus vobis latitudinem cordis nostri, non habetis a nobis exemplum, nec causam unde angustiamini.
6:12
Sed si hoc facitis, tunc quidem angustiamini, sed non in nobis, imo ex visceribus vestris, id est ex vobis. Ubi sciendum est quod angustiari idem est quod includi in aliquo, unde non patet alius aditus evadendi. Isti autem erant seducti adeo a pseudo, quod non credebant posse salutem consequi, nisi in observantiis legalibus. Et ideo efficiebantur servi, cum essent liberi secundum fidem Christi. Unde angustiatio huius servitutis non proveniebat eis ab apostolo, sed ex visceribus eorum, id est ex duritia cordium ipsorum. Lc. XXIII, 28: nolite flere, et cetera.
6:13
Consequenter hortatur eos ad latitudinem cordis, dicens eamdem autem habentes, etc., quasi dicat: si aliquando decepti a pseudo angustiati estis, non omnino remaneatis in angustiatione, imo studeatis habere latum cor, sicut nos habemus, quia eamdem habebitis remunerationem quam nos habemus. Et ideo dicit eamdem remunerationem habentes, scilicet sicut et nos. Supra I, v. 7: sicut estis socii passionum, et cetera. Tamquam filiis, non inimicis, dico vobis, vel tamquam filiis Dei; quasi dicat: eamdem remunerationem habentes, quam filii Dei, scilicet haeredes vitae aeternae. Rom. VIII, 17: si filii, et haeredes. Eamdem, inquam, habentes remunerationem, dilatamini et vos, id est habeatis cor magnum et liberum libertate spiritus, quae est in fide Christi, et non coangustiamini in servitute observantiae legalis. Consequenter cum dicit nolite iugum ducere, etc., docet eos usum collatae gratiae quantum ad infidelium vitationem. Et circa hoc duo facit. Primo ponitur apostoli exhortatio; secundo exhortationis ratio, ibi quae enim participatio, etc.; tertio rationem huius auctoritate confirmat, ibi vos enim estis templum Dei, et cetera. Dicit ergo nolite iugum ducere, et cetera. Ubi est sciendum quod iugum dicitur omne illud quod ligat plures ad aliquid faciendum. Unde quia aliquando aliqui conveniunt ad faciendum aliquid boni quod est ex Deo, et aliqui ad faciendum aliquid mali quod est ex Diabolo, ideo dicitur iugum Dei et iugum Diaboli. Iugum quidem Dei est ipsa charitas, quae ligat hominem ad serviendum Deo. Matth. X: tollite iugum meum, et cetera. Iugum vero Diaboli est ipsa iniquitas, quae ligat ad malum et ad male faciendum. Is. IX, 4: iugum oneris eius. Hoc ergo dicit nolite iugum ducere, id est nolite communicare in operibus infidelitatis, cum infidelibus. Et hoc propter duo. Primo quia aliqui erant inter eos, qui reputabantur sapientiores, non abstinentes ab idolothitis, et ex hoc scandalizabant inferiores. Alii autem erant qui communicabant cum Iudaeis in traditionibus seniorum. Unde apostolus hortatur eos, cum dicit nolite, etc., ut non communicent cum Iudaeis in traditionibus legis, neque cum gentibus in cultu idolorum. Utrique enim infideles sunt. Rationem autem huius assignat, dicens quae enim participatio, et cetera. Quae sumitur ex distinctione duplici. Una distinctio est quantum ad causam, sed alia est quantum ad statum. Distinctio quantum ad causam duplex est, scilicet quantum ad causam habitualem, et quantum ad causam efficientem.
6:14
Causa autem habitualis est duplex: una quantum ad effectum, et hoc est quod dicit quae enim participatio iustitiae, etc.; quasi dicat: non debetis iugum ducere cum infidelibus, quia alius habitus est in vobis, alius in illis. In vobis quidem est habitus iustitiae, in illis vero est habitus iniquitatis. Maxima autem iustitia est reddere Deo quod suum est, et hoc est colere ipsum. Unde cum vos colatis Deum, est in vobis habitus iustitiae; summa autem iniquitas est auferre Deo quod suum est, et dare Diabolo. Is. I, 13: iniqui sunt coetus vestri. Ier. XXIII, 28: quid paleis ad triticum? Alia causa habitualis est quantum ad intellectum, et haec distinctio est, quia fideles sunt illuminati lumine fidei sed infideles sunt in tenebris errorum. Et quantum ad hoc dicit aut quae societas lucis ad tenebras? Quasi dicat: non est conveniens quod eis communicetis, quia non est aliqua societas conveniens, quia vos estis lux per scientiam fidei. Eph. V, 8: eratis aliquando tenebrae, nunc autem lux in domino, et cetera. Illi vero tenebrae sunt per ignorantiam. Prov. IV, 19: via impiorum tenebrosa, et cetera. Unde dominus a principio divisit lucem a tenebris, ut dicitur Gen. c. I, 18.
6:15
Quantum vero ad causam efficientem dicit quae autem conventio Christi ad Belial? Quasi dicat: vos estis servi Christi, et membra eius, I Cor. XII, 27: vos estis corpus Christi, illi autem sunt membra Diaboli. Et dicitur Diabolus Belial, absque iugo, quia noluit subiici iugo Dei. Ier. II, 20: a saeculo fregisti, et cetera. Quod autem non possit esse conventio Christi ad Belial, patet ex verbis Christi, Io. XIV, 30: venit princeps mundi huius, etc., et etiam ex verbis Diaboli, Matth. VIII, 29: quid nobis, et tibi, Iesu, et cetera. Alia distinctio est quantum ad statum fidei, et hoc quantum ad duo, scilicet quantum ad statum fidei, et secundum hoc dicit aut quae pars est fidelis, etc.; quasi dicat: non eadem est pars utriusque, quia pars fidelis est ipse Deus, quem habet praemium, et ut finem suae beatitudinis. Ps. XV, 5: dominus pars haereditatis meae, et cetera. Sed pars infidelis sunt bona terrena. Sap. II, 9: haec est sors nostra, et cetera. Matth. XXIV, 51: dividet eum, et partem, et cetera. Item quantum ad statum gratiae, et secundum hoc dicit quis autem consensus, etc., quasi dicat: non est aliqua convenientia templo Dei et idolis. Unde vos estis templum Dei per gratiam, I Cor. III, 16: templum Dei, etc. et VI, 19: nescitis quoniam membra vestra templum sunt, etc., non debetis ergo communicare cum infidelibus qui sunt templa idolorum. Sed notandum quod dominus prohibet per Ezechielem, quod in templo Dei non colantur idola, Ez. XXVI. Multo ergo magis prohibentur homines, quorum animae sunt templum Dei, ne violent illa per participationem idolorum. I Cor. III, 17: si quis templum Dei violaverit, et cetera. Consequenter cum dicit vos enim estis, etc., confirmat rationem propositam per auctoritatem. Et circa hoc duo facit. Primo enim confirmat quod induxit ratione admonitionis; secundo vero confirmat ipsam admonitionem, ibi propter quod exite, et cetera. Circa primum duo facit. Primo resumit quod probare intendit; secundo vero inducit auctoritatem ad propositum, ibi sicut dicit dominus, et cetera. Dicit ergo: recte dico quod non est consensus templo Dei cum idolis, id est non debetis cum eis participare, quia vos estis templum Dei vivi, et non mortui, sicut idololatrae. Ad hoc probandum adducit auctoritatem, probans hoc ipsum per usum templi. Usus enim templi est ut Deus habitet in eo, nam templum est locus Dei ad inhabitandum sibi consecratus. Ps. X, 5: dominus in templo sancto suo, et cetera. Quae quidem auctoritas sumitur ex Levit. XXVI, 12, quae talis est: ponam tabernaculum meum in medio vestri, et cetera. In qua auctoritate quatuor tangit, quantum ad hunc usum pertinet. Primum, pertinet ad gratiam operationum quod est Deum esse in aliquo per gratiam. Et hoc est quod dicit inhabitabo in eis, scilicet in sanctis, per gratiam excolens eos. Licet autem Deus in omnibus rebus dicatur esse per praesentiam, potentiam et essentiam, non tamen dicitur in eis inhabitare, sed in solis sanctis per gratiam. Cuius ratio est quia Deus est in omnibus rebus per suam actionem, inquantum coniungit se eis, ut dans esse et conservans in esse. In sanctis autem est per ipsorum sanctorum operationem, qua attingunt ad Deum, et quodammodo comprehendunt ipsum, quae est diligere et cognoscere: nam diligens et cognoscens dicitur in se habere cognita et dilecta. Secundum pertinet ad gratiam cooperantem, quo scilicet proficiunt sancti auxilio Dei, et quantum ad hoc dicit inambulabo in eis, id est promovebo eos de virtute in virtutem. Nam hic profectus sine gratia Dei esse non potest. I Cor. XV, 10: gratia Dei sum id quod sum: nam, sicut gratia operans facit nos esse aliquid in esse iustitiae, ita et gratia cooperans facit nos in ipso esse proficere. Tertium pertinet ad Dei beneficium, et hoc vel protectionis per providentiam, et hoc tangit, dicens ego ero illorum Deus, id est providentia mea protegam eos. Ps. CXLIII, 15: beatus populus, cuius dominus, et cetera. Vel beneficium remunerationis, ut sic dicatur ero illorum Deus, id est dabo eis meipsum in mercedem. Gen. XV, 1: ego ero merces tua, et cetera. Et Hebr. XI, 16: non confunditur Deus eorum vocari Deus.
6:16
Quartum pertinet ad debitum cultum et servitium sanctorum, et quantum ad hoc dicit et ipsi erunt mihi in populum, id est me colent et mihi obedient, ut mei et non alterius. Ps. XCIV, 7, IC, 3: nos autem populus eius, et oves, et cetera. Vel possunt ad praesentiam corporalem referri, et tunc exponitur sic: quoniam inhabitabo in illis per carnis assumptionem, Io. I, 14: verbum caro factum est, etc.; et ambulabo inter illos, corporaliter cum eis conversando, Bar. III, 38: post haec in terris visus est, etc.; et ero illorum Deus per gloriam, Deut. IV, 7: non est alia natio tam grandis, etc.; et ipsi erunt mihi populus, id est per fidem me colent.
6:17
Consequenter cum dicit propter quod exite, etc., confirmat ipsam admonitionem per aliam auctoritatem. Et circa hoc duo facit. Primo confirmat admonitionem per auctoritatem; secundo ostendit praemium promissum servantibus monitionem, ibi ego recipiam vos, et cetera. Dicit ergo propter quod, id est quia estis templum Dei, exite de medio eorum. Et sumitur de Is. LII, 11: recedite, recedite inde, et pollutum nolite tangere. Ubi tria dicit: exite, separamini, et immundum nolite tangere, quia tripliciter debemus nos habere ad infideles. Primo ut exeamus ab eis, relinquendo peccata. Zach. II, 6: o, o, fugite de terra Aquilonis, et cetera. Sed Donatistae dicunt quod debemus corporaliter deserere malam societatem, quod non est verum. Unde quod apostolus dicit, intelligendum est de separatione spirituali. Et ideo sic exponit: exite, spiritualiter, non sequendo vitam eorum. Cant. II, 2: sicut lilium inter spinas, et cetera. Et hoc ideo, ut vitemus ipsas peccatorum occasiones ab eis datas. Et ideo dicit separamini, id est longe ab eorum consensu sitis. Matth. X, 35: veni enim separare, et cetera. Num. XVI, 26: recedite a tabernaculis hominum impiorum, et cetera. Tertio ut arguamus eos cum male agunt. Et ideo dicit immundum ne tetigeritis, scilicet consentientes eis in malis. Rom. I, 32: non solum qui faciunt ea, sed et qui consentiunt, et cetera. Eph. V, 11: nolite communicare operibus infructuosis. Et hoc, quia qui tangit picem, etc., Eccli. XIII, 1. Praemium autem repromissum servantibus monitionem, est duplex, scilicet divina familiaritas et divina adoptio. Divina familiaritas, quia ego recipiam vos, quasi dicat: secure exeatis, quia ego recipiam vos in meos. Ps. XXVI, 10: quoniam pater meus et mater mea, et cetera. Ps. LXIV, 5: beatus quem elegisti, et cetera. Is. XLII, 1: ecce servus meus, et cetera.
6:18
Sed divina adoptio, quia adoptat nos in filios, quia dicit et ero vobis in patrem, et vos eritis mihi in filios, Rom. VIII, v. 15: non accepistis, et cetera. Et dicit filios quantum ad perfectos, et filias quantum ad imperfectos, et hoc sumitur ex II Reg. VII, v. 14, ubi dicitur de Salomone: ego ero ei in patrem, et cetera.
6:1
1. Adjuvantes autem exhortamur, ne in vacuum gratiam Dei recipiatis. Haec quoque verba pertinent ad declarandum officium legatoi\un Christi, sicut illa praecedentis capitis: Obsecramus pro Christo: Beconciliamini Deo! Prosequitur enim adhuc Apostolus idem argumentum. Adjuvantes, Graece auvspyoDvTSc;, id est, cooperantes } quomodo legit Augustinus lib. 1. de baptismo parvulorum, cap. 27. Graeca sic habent ad verbum: Cooperantes autem et exhortamur (Augustinus: et rogamus, Sedulius: et obsecramus), non in vacuum gratiam Dei recepisse vos, id est, ne in vacuum gratiam Dei receperitis. Conjunctionem et habent etiam multi Latini codices mss., necnon veteres concordantiae. Ambrosius ita legit: Quin et adjuvantes obsecramus. Idque secutus est Erasmus. Porro vocabulum adjuvantes, seu cooperantes, alii ad homines referunt, id est, ad Corinthios, ut Latini veteres; in quam sententiam etiam Chrysostomus est propensior. Alii ad homines et Deum, ut Theophylactus, et inter Latinos Lombardus, Hervaeus, Aquinas et Carthusianus. Alii (quod magis placet) ad Deum solummodo, ut Oecumenius, et Liranus et Cajetanus. Nam simili prorsus sermone dixit in priore epistola cap. 3.: Dei adjutores seu cooperatores sumus. Itaque sensus Apostoli est: Cum Deus in Christo mundum sibi reconciliaverit, causam exhibendo sufficientem reconciliationis ejus ac justificationis in merito passionis Christi, nos Apostoli, quibus a Deo datum est lninisterium reconciliationis annuntiandae et exsequendae, Deo cooperantes tamquam ejus ministri, cum obsecratione vos exhortamur, ut ne tantum Dei beneficium, quod per nos vobis Corinthiis non modo praedicatum, verum etiam impensum est (quippe qui illud recepistis), in vacuum et sine fructu receperitis; hoc est, ne reddatis illud vobis inutile. Quod certe futurum est, si in fide suscepta non perseveretis, aut fidem sine bonis operibus arbitremini vobis sufficere. Ita fere exhortationem hanc de gratia Dei, ne sit in vacuum recepta, veteres exponunt. Unde liquet, hic non intelligi gratiam sive habitualem, sive actualem animae Cor. -\. 16. inhaerentem; uti recte monet etiam Cajetanus; sed generale illud beneficium reconciliationis mundi, de quo jam ante locutus fuerat Apostolus, et de quo scribit ad Tit. 2.: Apparuit gratia Dei Salvatoris omnibus hominibus etc. Quod tamen beneficium, priusquam applicetur, magis in Deo intelligitur, quam in hominibus; ut haec gratia sit benigna Dei voluntas, qua Filium saum nobis dedit propitiatorem, sicut exponimus locum memoratum epist. adTitum. Quamquamet inhaerens gratia in vacuum recepta recte dicitur, quando quis in ea non perseverat, sed peccando eam abjicit.
6:2
2. Aii enim. Subaudi: Scriptura, vel potius: Deus. Hoc enim proxime praecessit. Et utique Dei loquentis verba sunt, quae citantur. Ad quem vero loquatur, mox videbimus.
Tempore accepto exaudivi te, et in die salutis adjuvi te. Habetur hoc testimonium apud Jesaiam cap. 49., verbatim respondens tam versioni LXX. interpretum (quorum ipsa verba ponuntur), quam Hebraicae veritati. Sunt autem apud Prophetam verba Dei Patris ad Christum, quibus testatur, se eum exaudisse orantem pro electorum salute, eorum, qui ex gentibus erant colligendi; proque eadem causa laboranti (sicut dicitur ejusdem Prophetae cap. 53., quod laboravit anima ejus) auxiliatum fuisse; idque in tempore accepto seu placito, hoc est, merito omnibus acceptabili, et in quo gentes ad salutem vocare constituit. Apostolus autem, juxta multorum expositionem, accommodat eum locum Deo promittenti exauditionem et auxilium hominibus, si opportunitatem temporis a se concessi, quo salus ipsis paratur, non negligant, et gratiam Dei non in vacuum recipiant. Verum nulla necessitas est sensum propheticum mutandi. Siquidem potest et Apostolus ad hunc modum exponi: Dicit enim, scilicet Deus Pater ad Filium incarnatum: Tempore acctpto exaudivi te etc., quomodo nunc exposita sunt. Quorsum vero hunc Patris sermonem ad Filium adducat ex Propheta, declarat verbis subjunctis:
Ecce } nunc tempus acceptabile; ecce, nunc dies salutis. En, inquit Apostolus, tempus illud acceptabile et salutiferum, de quo Deus Pater verbis Prophetae memoratis locutus est ad Filium, nunc est, nunc advenit, jamque vobis annuntiatum est; et propterea vos exhortamur, ne committatis, ut gratiam hanc in vacuum receperitis. Porro satis apparet, acceptum et acceptabile, non ad Deum, ut quidam volunt, sed ad homines referendum esse, et explicari per diem salutis. Sic enim tempus illud vocatur hominibus acceptum, id est, dignum, quod cum plausu et exsultatione ab omnibus acceptetur ac suscipiatur, utpote mundo salutem adferens (id quod expressius significatur per vocem acceptabile), quomodo Christus ipse vocatur exspectatio gentium, Gen. 49., et desideratus cunctis gentibus, Aggaei 2.; non quod gentes eum aut exspectarint aut desideraverint (neque enim promissus aut praenuntiatus fuerat gentibus); sed quia gentium futurus erat Salvator, ideoque ab illis merito cum ingenti desiderio exspectandus. Notandum quoque, pro accepto et acceptabili diversa esse in Graeco vocabula: SeXTOQ £L»7cp6c5sxTO(;, quorum posterius auget significatum prioris, quasi dicat Apostolus: Ecce, nunc tempus, non dico acceptum, sed acceptissimum, et (ut alibi loquitur, de eodem mysterio salutis agens) omni acceptione dignum, 1 Timoth. 1. Praesentem locum ab his verbis: Ecce, nunc tempus acceptabile, usque ad versum 12. transscripsit Augustinus inlib. 4. de doct. Christ. cap. 20., ut hoc exemplo doceat, Apostolo Paulo non defuisse facultatem magna granditer et ornate eloquendi. Quod in oratore suo Tullius requirit. Certe res ipsa clamat, totam hanc orationem, seu genus dicendi, seu sermonis ornatum spectes, cum materia proposita pulchre convenire.
6:3
3. Nemini dantes ullam offensionem. Graece: Nullam in quoquam dantes offensionem. Et hoc modo legit Augustinus loco proxime cit., necnon lib. 8. de Trin. cap. 9., tametsi cum nostro interprete, qui praepositionem ev non videtur legisse, consonat textus Ambrosianus. Pendet haec pars ab illa: Adjuvantes autem exhortamur, ne etc. Quare totum hoc intermedium: Ait enim etc, notis parentheticis secludunt multi codices. Participium dantes eunt, qui construant cum verbo recipiatis; at minus recte. Non enim haec, quae sequuntur, ad Corinthios aut quoslibet fideles referenda sunt, tamquam exhortationes et praecepta vitae; sed ad ipsum Paulum ac caeteros, quos habeat Evangelii praedicandi collegas. Postquam enim satis exposuit in saperioribus excellentiam sui ministerii, nunc de se suisque Evangelii sociis sermonemprosequens, ostendit, qua integritate et patientia in eo ministerio versentur; simul in ea re describens formam boni et fidelis Evangelistae. Dicit ergo: Oflicium nostrae legationis exercemus, sedulo caventes, ne cuiquam in ulla re simus offendiculo, ne quem verbo aut facto scandalizemus. Id quomodo praestiterit Apostolus Paulus, a multis etiam licitis abstinendo, ne quod offendiculum daret Evangelio Christi, probant ea, quae scribit in priore epist. ad Corinth. cap. 9.
Ut non vituperetur ministerium nostrum, fva)yf\ ^(ojunrj^^ y\ Staxovta, ut non reprehendatur ministerium; absque pronomine. Sensus enim est: Ut ministerium Evangelicae praedicationis, cujus excellentiam supra demonstravi, non reprehendatur, non infametur, non male audiat apud homines. Quod futurum esset, si nos, qui illo ministerio fungimur, non caveremus ab offendiculis.
6:4
4. Sed in omnibus exhibeamus nosmet ipsos sicut Dei ministros. Graece: Sed in omnibus commendantes nos ipsos, ut Dei ministri. Consentit Ambrosianus, nisi quod pro commendantes, habet commendemus, si non est mutatum errore scribae. Nam Augustinus locis ante citatis et alibi commendantes legit; quemadmodum et Cyprianus, seu quisquis autor, libro de singularitate clericorum. Nam et verisimile tst, in nostra versione participium mutatum in verbum, exhibentes in exhibeamus, occasione ejus, quod in ofhcio ecclesiastico Dominicae 1. Quadragesimae (ubi locum hunc totum ad omnes fideles Ecclesia accommodat) exhortandi modo recitatur. Alioquin apud Apostolum non exhortatio est, sed narratio, sensum habens hujusmodi: Quin contra potius in omni re (quod Graece est: ev rcavTt, id est, varie, multipliciter) nos ipsos exhibentes et commendantes hominibus, tamquam Dei ministri; id est, uti facere convenit Dei ministros, quorum est, non suam, sed Dei gloriam, cujus ministri sunt, et cujus in conspectu versantur, in omnibus spectare. Quod dixit: in omnibus, jam deinceps in partes distribuit.
In multa patientia. Graece: iv okouovi^ rcoXXig, in sustinentia seu patientia multa, sive latinius: per patientiam multam. Significatur autem vel magna patientia, vel potius patientia multorum malorum, quae passim Evangelii ministris inferebantur; ad quae toleranda nihilominus opus erat magna patientia. Ponit autem a capite patientiam, quod haec virtus Evangelii ministris sit imprimis necessaria, quodque per eam veri ministri probentur, ipso testante Rom. 5., quod patientia probationem operatur. Subtexit autem consequenter ea mala she adversa, numero novem, quibus exerceri dicit suam suorumque patientiam.
In tribulationibus, in necessitatibus, in angustiis. Subaudi: tolerandis. Differunt haec tria ceu gradibus quibusdam inter se sic, quod tribulationes seu pressurae, ftXt^etg, sint qualescumque afiiictiones, etiam vulgares et quotidianae; necessitates, avayxat_, graviores, angustiae, <3T£V0}(tt>ptai, gravissimae, qualem descripsit hujus epistolae cap. 1. CoJligitur hoc discrimen partim ex Theophylacto, partim ex Oecumenio, Hcet alii aliter distinguant. Indigentias significari per necessitates, ut quidam volunt, non est verisimile. Vix enim Graeca vox eum usum habet.
6:5
5. In plagis. Id est, in verberibus, quibus corpus la^ditur, ferendis. Quas plagas tulerit Paulus, commemorat ipse plenius infrr. cap. 11.
In carceribus. Et hoc infra de se repetit cum exaggeratione, dicens cap. 11.: In carceribus abundantius.
In seditionibus. Id est, in sustinendis tumultibus populi passim adversum nos seditiose concitatis, potissimum a Judaeis. Exempla sunt in Actis Apostolorum, cap. legit: in perturbationibus 3 eandemque vocem exponit. Porro Theophylactus et Oecumenius, Chrysostomum secuti, non seditiones significari putant, sed instabilitates, ut quando quis, persecutionibus exagitatus, non sinitur uno loco consistere, sed identidem locum mutat. Unde ait in prima epistola, cap. 4.: Instabiles sumus. Verum illic Graece est aaTaxoD/jisv, hic autem verbale nomen ab illo diversum axaxaaxaota; quod etsi in numero singulari significet inconstantiam seu instabilitatem, haud scio tamen, an in plurali reperiatur ea significatione. Seditiones autem plurali numero significari, vel ex Scriptura clarum est, ut Luc. 21.: Cum audieritis proelia et seditiones; et hujus epistolae cap. 12.: Ne forte seditiones sint inter vos. Quin et in priore epistola, locis in singulari legitur axaTaoxaaia, quam interpres modo dissensionem, modo inconstantiam vertit), non instabilitas loci significatur, sed hominum contentiosorum inter se tumultuatio. Quare multo probabilius est, etiam hoc loco seditiones seu tumultus populares intelligi debere.
In laboribus 3 in vigiliis, in jejuniis. Scilicet Evangelii causa toleratis, aut etiam sponte susceptis, ut exponunt Chrysostomus, TheopLylactus et alii. Num vero respiciat ad laborem manuum, de quo dixit cap. 4. prioris epist.: laboramus operantes manibus nostris (quod iidem existimant), incertum est. Constat autem, eum alios graviores labores propter Evangelium sustinuisse; de quibus ait infra cap. 11.: In laboribus plurimis. Hactenus ea recensuit Apostolus, quibus exercetur patientia, quam primam nominaverat. Nunc caetera prosequitur, per quae se suosque Evangelii collegas exhibere dicit semet ipsos, ut Dei ministros.
6:6
6. In castitate. Graece iv dyvoT^Ti, in puritate. Hentenius: In sinceritate. Vox Graeca communis est ad castitatem, et eam virtutem, qua quis a cupiditate munerum alienus est. Quod quidem Paulus adeo praestitit, ut apud Corinthios citra sumptum eorum praedicarit Evangelium. De utraque virtute Graeci interpretantur, admonentes tamen, generaliter intelligi posse puritatem in omnibus servatam; quod et nobis probatur. Caeterum in puritate 3 id est, per puritatem; et ita in consequentibus.
In scientia. Chrysostomus ejusque sequaces sapientiam divinam significari putant, oppositam humanae philosophiae ac sapientiae saeculari, qua inflati erant pseudapostoli. Theodoretus doctrinam intelligit, hoc est, docendi studium. Rursus alii prudentiam; alii denique scientiam, cujus fit mentio Rom. 10., cum dicit de quibusdam, quod aemulationem Dei ha~ bent, sed non secundum scientiam. Qui utique erant Judaei et Judaizantes. Verum illic non est Yvajat^ ut hoc loco, sed e7uyva>aic. Verisimile est, Apostolum de scientia loqui, quam in priore epist. cap. 12. et 13. numeravit inter charismata Spiritus sancti. Nam illius scientiae maximus erat usus ad docendum imperitos et imperfectos. Sapientiam vero hic tacuit, quia non passim apud quoslibet, sed tantum inter perfectos sapientiam loquebatur, ut ait 1 Cor. 2.
In longanimitate. Id est, animi lenitate. Virtus est, qua illatae ab aliis injuriae aequo animo feruntur. Quo pertinet illud 1 Cor. 4.: maledicimur 3 et benedicimus.
In suavitate. 'Ev xP^tottjti, in benignitate, ut fere vertunt neoterici; quemadmodum et habet textus Ambrosianus, et translatio, quausus est Augustinus, libr. 4. de doct. Christ, quamvis idem in 8. de Trinit. legat: in bonitate. Significatur autem comitas et facilitas, qua quis aliorum moribus, quantum licet, sese accommodat, asperitati morum opposita. Hanc in se virtutem pluribus verbis Apostolus commendat prioris epist. cap. 9., ubi demum ita concludit: Omnibus omnia factus sum, ut omnes facerem salvos.
In spiritu sancto. Graeci referunt hoc ad superiora; quasi dicat Apostolus: Ad ea praestanda, quae commemoravi, Spiritus sanctus nobis auxiliator fuit. Audit Theophylactus, intelligi posse dona spiritualia, per quae documentum dabant Apostoli, se veros esse Dei ministros. Qui sensus non est improbabilis; ut haec pars per se sit posita, sicut et aliae, et hunc sensum habeat: Fervorem Spiritus sancti, quo agimus, opere manifestamus etiam per varia charismata, quae nobis largitus est; uti sunt donum linguarum prophetiae, sanitatum, etc.
In charitate non ficta. Graece avorcoxptTQ), non simulata, ut legit Ambrosias. Eadem nostro interpreti vocatur dilectio sine simulatione, Rom. 12. Sensus est: Non solis verbis charitatem ostendimus, quod faciunt, qui ficte amant, suis commodis intenti; sed ipsis factis eam praestamus, salutem hominum unice quaerentes, etiam cum nostro detrimento et periculo. Hac enim re dilectionem suam erga Corinthios maltipliciter prubat infra cap. 11. et 12., ubi illud demum adjungit: Non enim quaero, quae vestra sunt, sed vos. Loquitur autem de actu charitatis, non de habitu, notatque pseudapostolos in astutia ambulantes, uti superius dixit cap. 4.
6:7
7. Inverbo veritatis. Id est, veritatem Evangelicam aperte et sincere praedicantes. Hoc quoque ponit ad discrimen pseudapostolorum, adulterantium verbum Dei, quo nomine eos notavit supra cap. 2. et 4. Quae duo loca pro commentario sunt hujus partis.
In virtute Dei. Graece: ev Sovausi fteoo, in potentia Dei, Graeci referunt etiam hoc ad praecedentia; tamquam dicat Apostolus (ait Theophylactus): Nihil horum, quae dixi, meum est; sed haec omnia in virtute et potentia Dei facta sunt. Addit idem autor, intelligi posse virtutem Dei, quae ostenditur per miracula. Sic enim Rom. 15., cum de iructu Evangelii a se praedicati loqueretur Apostolus, adjecit: In virtute signorum et pifodigiorum, in virtute Spiritus sancti. Et 1 Cor. 2. sermonem suum fuisse dicit, non in persuasibilibus humanae sapientiae verbis; sed in ostensione spiritus et virtutis. Graecorum sententia videtur probabilior. Confer supra cap. 4. ad illud: Ut sublimitas sit virtutis Dei, et non ex nobis. Unde videtur referendum ad praecedens, scilicet: In verbo veritatis; nec videtur exponendum de virtute miraculorum; nam solet eam significare per operationem Spiritus sancti, ut Rom. 15. Significat ergo, quod verbum veritatis, in quo laborat, sit efficax et fructuosum per virtutem Dei. Pelagius virtutem Dei virtutem legis interpretatur, juxta suam haeresim, constituens gratiam Dei in lege et doctrina. Inhaereamus igitur sensui illi Graecorum communi. Pro expositione autem Theophylacti propria quae Scripturae sunt allatae, magis faciunt pro secunda expositione paulo ante data illius particulae: In Spiritu sancto. Confer, quae diximus ad illud Rom. 1.: Secundum spiritum sanctificationis.
Per arma justitiae a dextris et a sinistris. Graece: dextra et sinistra; construuntur enim cum substantivo arma. Sicque legit Augustinus in expositione psalmi 92. et 93. Quidam arma justitiae interpretantur opera virtutum, propterea quod Ephes. 6. armaturam militis Christiani per virtutes describat Apostolus; a dextiis autem et sinistris, idem valere putant, quod undique et omni ex parte; ut sensus sit: Commendamusnosmet ipsos undequaque per opera virtutum omnis generis. At sciendum, per arma generaliter instrumenta posse intelligi, secundum quod Apostolus ad Rom. 6. scribit: Ne exhibeatis membra vestra arma iniquitatis peccato, sed arma justitiae Deo. Dextera vero et sinistra convenienter intelliguntur prospera et adversa. Id quod sua versione exprimere voluit Stapulensis, ita vertens: per arma justitiae secundorum et adversorum. Unde et in extremo judicio oves a dextris, hoedi autem a sinistris collocandi dicuntur Matth. 25. Recte igitur plerique, tam Graeci, quam Latini, partem hanc ita exponunt: Declaramus nos Dei ministros in prosperis et adversis, dum utrisque utimur velut instrumentis virtutum. In prosperis exhibentes nos temperantes et humiles, in adversis patientes et fortes, in utroque genere immobiles a rectitudine justitiae. Justitiam vero generalem intelligit, ut alibi. Confirmant et explicant hunc intellectum membra sequentia, quibus alia dextra, alia sinistra nominantur.
6:8
8. Per gloriam, et ignobilitatem. Graece: ignominiam, id est, contemptum, qui gloriae opponitur.
Per infamiam, et bonam famam. Quasi diceret: per maledicta et laudes. Sensus est: Sive honore, sive ignominia nos afficiant homines; sive bene de nobis loquantur, sive male: semper tenemus rectum justitiae cursum; ab integritate et sinceritate ministerii nostri praestanda non discedimus. Bene S. Thomas admonet, nemini licere dare causam infamiae suae; sed unumquemque debere bonam famam sibi procurare, juxta illud Ecclesiastici 41.: Curam habe de bono nomine. Caeterum si quem contingat infamari, aequo et forti animo id ferendum, ut alia adversa.
Ut seductores, et veraces. Duo sinistra posuerat, ignobilitatem et infamiam; ea deinceps explicat enumeratione quadam malorum apparentium, quae ignominiam adducebant; quibus tamen e diverso vera bona singulis opponit, ut hac etiam ratione ministrorum Evangelii tum integritatem, tum dignitatem commendet. Notandum itaque, comparationis adverbium ut vel sicut, per omnes partes sequentes similitudinem et apparentiam Guil. Estll Comm. Tom. II. duntaxat, non veritatem significare; nam veritas significatur posteriori membro cujusque partis. Quod et S. Thomas in fine harum sententiarum observavit, dicens, Apostolum ideo similitudinis adverbiis uti, quia in rei veritate non sic erat, sed in opinione hominum. Quod olim monuerat S. Augustinus in psalm. 48. conc. 2. Porro ad infamiam pertinet, quod primo loco dicit: Ut seductores, sive impostores, id est, errorum magistri; tales enim habebantur Paulus et socii ejus a multis, maxime a Judaeis, qui et Christum Dominum ut seductorem infamarunt, Matth. 27. Quod autem sequitur: Et veraces, adversative dicitur. Unde Ambrosius loco conjunctionis et, in hoc membro et tribus sequentibus sed legit; quod imitatus est iu sua versione Hentenius. Erasmus adversitatem ita reddidit: Et tamen veraces; eodemque modo in sequentibus. Sensus est: At falso tales reputati, ut qui revera veraces simus, veritatem praedicantes divinitus acceptam, id est, ipsum Dei verbum.
Sicut qui ignoti, et cogniti. Ad ignobilitatem pertinet hoc cum sequentibus. In Graeco paiticipia sunt praesentis temporis. Augustinus per verba legit, utroque loco dudum citato: Ut qui ignoramur, et cognoscimar. Sensus: Multis videmur incogniti, et contemptibiles ac nullius pretii homines; at revera cognoscimur, et in pretio habemur apud omnes probos ac pios, qui ministerii nostri excellentiam agnoscunt.
6:9
9. Quasi morientes, et ecce, vivimus. Id est, propter quotidiana pericula, in quibus Evangelii causa versamur, videmur assidue mori; semper sumus tamquam morti proximi et jamjam morituri; at revera non morimur, sed (quod est admiratione dignum) Dei providentia huc usque servamur in vita. Tale est, quod cap. 4. dixit: Dejicimur, sed non perimus. Et iterum: Semper enim nos, qui vivimus, in mortem tradimur propter Jesum. Qui locus hunc illustrat.
Ut castigati, et non mortificati. Rursus in Graeco praesentis temporis participia sunt: toc rcatSeoojievoi, xal ptrj fravaxoujxevot. Quod ita recte vertas: ut qui castigamur, sed non occidimur. Mirum vero, pro castigati Ambrosianum legere et exponere tentati, praeter autoritatem Graecae lectionis. Rectius Augustinus coerciti legit. Plerique partem hanc non de apparentia, sed de rei veritate exponunt, hoc sensu: Corripimur a Deo, sed non occidimur; juxta illud psalm. 117.: Castigans castigavit me Dominus, et morti non tradidit me. Nam et Apostolus generaliter pronuntiat Hebr. 12.: Quem diligit Dominus, castigat; flagellat autem omnem filium, quem recipit. Et iterum: Quis filius, quem non corripit pater? Verum nihil est necesse, partem hanc dissimiliter a prioribus interpretari. Potest enim convenienter accipi de castigatione, quae fit ab hominibus; quemadmodum Cajetanus exponit sane probabiliter, ut sit sensus: Videmur castigari, quando flagris caedimur a magistratibus velut malefactores, et publicae pacis perturbatores; sed ad declarationem innocentiae nostrae factum est divinitus, ut inter tot persecutiones et supplicia nondum simus occisi. Dico: Videmur, quia revera non castigatur aut coercetur, qui flagellatur immerito; sed tantum ibi similitudo castigationis est, quemadmodum fuit iu CLristo, de quo Pilatus, eum flagellaturus, dicebat ad Judaeos: Emendatum, id est, castigatum, illum dimittam, Luc. 23. Nam ibi Graece idem est verbum, quod hoc loco. Videndum, an possit sic intelligi: Ut a Deo per malos homines, persecutores nostros, castigati, non tamen mortificati; quia Deus nondum permisit iis, in nos usque ad mortem saevire, ut sit allusio ad versum allegatum ex Psalm. 117. Quod satis probabile est. Nam cur alioqui uteretur Apostolus verbo castigandi? At Hebr. cap. 12. castigationem divinam intelligit, quae tamen fiat per homines malos et fidei persecutores; unde dicit eis eodem cap.: Nondum usque ad sanguinem restitistis. Et ita pars haec non exponetur dissimiliter communi fere omnium expositioni, quia castigatio haec fit per homines, nescientes tamen, quid Deus per ipsos agat. Ita Deus populum suum quondam castigavit per varios hostes, ut Philistaeos, Syros, Assyrios, Chaldaeos.
6:10
10. Quasi tristes, semper autem gaudentes. Tristes, Graece: dolentes. Sensus est: Propter mala, quae patimur, sumus quasi dolentes, et moerore affecti; sed revera semper in Domino gaudemus. Hinc de Apostolis dicitur Actor. 5., quod ibant gaudentes a conspectu concilii, quoniam digni habiti essent pro nomine Jesu contumeliam pati. Et generale praeceptum est Jacobi 1.: Omne gaudium existimate, cum in tentationes, id est, tribulationes, varias incideritis. Et ipsius Pauli: Gaudete in Domino semper, Philipp. 4. Itaque gaudium illud internum sanctorum facile praevalebat dolori, quem ex pressuris et contumeliis percipiebant; ut simpliciter non dolentes, sed gaudentes dici debuerint.
Sicut egentes, multos autem locupletantes. Ambrosianus: Ut pauperes, multos autem ditantes. Nam in Graeco non est egentes, participium, sed nomen pauperes, sive, quomodo legit Augustinus, egeni. Sumus, inquit, similes egenis; putamur esse pauperes, sed falso, quia multos ditamus, vel bonis spiritualibus per ministerium verbi, velut ipsos Corinthios, quibus scribit 1. epist. cap. 1.: In omnibus divites facti estis, in omni verbo et in omni scientia; vel bonis temporalibus, quia, dum hortamur ad largitatem eleemosynarum, ut in hac ipsa epistola cap. 8. et 9., bona divitum facimus pauperum esse communia, juxta illud 1 Timoth. 6.: Divitibus hujus saeculi praecipe facile tribuere, communicare. Ita Paulus ditavit pauperes sanctos, qui erant Hierosolymae, quando per Ecclesias Achaiae et Macedoniae collectas indixit ad subveniendum eis, quas et ipse Hierosolymam pertulit. Utriusque sensus meminerunt tam Graeci, quam Latini interpretes; tametsi posterior m&gis videtur esse litteralis. Idemque judicium esse de parte sequenti; nam alioqui non constaret antithesis inter membra. Quamvis autem Apostoli revera pauperes fuerint, omnibus propter Christum relictis, et interdum quoque inediam et penuriam paterentur; unde ait infra cap. 11.: In fame et siti, in frigore et nuditate; non tamen eo modo pauperes erant, quo putabantur, quia neque inviti patiebantur pauperiem, neque deerant fratres, quorum liberalitate ad omnem necessitatem suam uterentur, quando vellent. Quod patet infra eodem cap. 11., ubi dicit: Cum essem apud vos et egerem, nulli onerosus fui; nam quod tnihi deerat, suppleverunt fratres, qui venerunt a Macedonia. Unde adhuc sequitur:
Tamquam nihil habentes, et omnia possidentes. In Graeco jucunda paronomasia est in vocabulis habentes et possidentes, sxovtsq, /axexovTSQ, quam Latina interpretatio reddere nequit. Erant Apostoli et Evangelici ministri tamquam nihil habentes, quia, postquam reliquerant omnia propter Evangelium, similes erant iis, qui ita nihil bibent, ut et re, et ope destituti sint; atque ut tales reputabantur; et tamen revera possidebant omnia, quia omnium piorum aedes eis patebant, omniumque possessiones ad usum eis cedebant. Unde Paulus confidenter scribit Philemoni: Para mihi hospitium. Simile est, quod scribit ad Philipp. 4.: Habeo autem omnia, et abundo. Nimirum hoc erat, quod Christus promiserat omnia propter se relinquentibus, Marci 10. et Luc. 18.; nempe eos multo plura, et quidem centies tantum, recepturos in hoc tempore, domos, et fratres et sorores, et matres. Eam quippe Domini promissionem per hunc Apostoli locum exponit Augustinus epist. 89. ad Hilarium. Vide hoc loco commentarium Bedae ex Augustino sumptum. Huc quoque pertinet illud proverb. 17. secundum LXX., Hieronymo citante sub finem epist. 103. ad Paulinum: Credenti totus.nundus divitiarum est. Quod et apud Augustinum legitur in psalm. 48. et Tract. 117. in Joann. Idem ex hoc loco secundum sententiam docet, Apostolos votum paupertatis fecisse, in psalm. 10. conc. 3. ad illud: Illic passeres nidiflcabunt. Eadem nimirum tradit, quae ex illo postea Gregorius hom. 5. in Evang., Apostolos etiam desideria habendi reliquisse. Obiter annotandum, in septem membris jam explicatis Graece semper idem esse similitudinis adverbium (hq, quod interpreti nostro libuit quatuor diversis vocabulis reddere: ut, sicut, quasi, tamquam. Sed bene annotat Valla, festivitatem hanc interpretis in variandis dictionibus non habere tantum decoris, quanlum habet Graeca simplicitas. id est, Paulina oratio sublimis, et ejusdem dictionis in principio sententiarum repetitione urgens; quam figuram rhetores epanaphoram vocant. De ornamentis dicendi, ac de ardore orationis, qui est pae:ie toto hoc capite, videatur S. Augustinus de doctr. Christ. lib. 4. cap. 20.
6:11
11. Os nostrum patet ad vos, o Corinthii. Post generalem sermonem, quo demonstravit integritatem et patientiam ministrorum novae legis, nunc speciacim Corinthios alloquitur, contestans suum erga eos affectum, ut hac quasi praefatione molliat asperitatem admonitionis et correptionis subsequentis. Os nostrum, inquit, o Corinthii, apertum est ad vos, vel erga vos; scilicet ad loquendum libere vobiscum, et plene vosinstituendos; quasi dicat: Non possum silere, et pro salute vestra vos non commonefacere; et quia ex abundantia cordis os loquitur, ideo subdit:
Cor nostrum dilatatum est, per chari tatem; ut multi interpretantur. Ita repetendum erit illud: ad vos, ut sensus sit: Cor nostrum ingenti quodam affectu charitatis erga vos expassum est; sinus cordis nostri latissime patet ad vos, quos diligo, complectendos. Potest etiam intelligi dilatatio cordis per affectum gaudii, sicut apud Jesaiam 60.: Tunc mirabitur et dilatabitur cor tuum. Quo etiam sensu recte accipitur illud psalm. 118.: Viam mandatorum tuorum cucurri, cum dilatasti cor meum, id est, postquam a pressura tribulationis cor meum gaudio reereasti; quamvis et hoc alii de charitate cor dilatante accipiant; simile et illud psalmi 4.; In tribulatione dilatasti me, ut habet psalterium Romanum ex Graeca versione LXX. interpretum. Sane de gaudio jam antea dixerat Apostolus: Quasi tristes, senrper autem gaudentes, et repetit sequenti capite: Superabundo gaudio in omni tribulatione nostra. Vult enim suo gaudio lenire tristitiam Corinthiorum: unde statim post dicit: Dilatamini et vos. Quare dilatationem gaudii potius, quam charitatis, hic significatam puto; praesertim quod ea phrasis in Scriptura magis ad gaudium soleat pertinere. Verum juxta hunc intellectum non erit ex priori parte repetendum: ad vos. Utrique porro sensui potest accommodari, quod sequitur:
6:12
12. Non angustiamini in nobis, angustiamini autem in visceribus vestris. Indicativus sermo est, non praeceptivus, ut ex Graeco bene probat Erasmus. Verbum Graecum hic refert Apostolus ad angustiam animi, quod supra cap. 4. ad corporales Apostolorum pressuras retulerat. Est autem sumpta metaphora ab iis, quorum praecordia constringuntur, ut aegre respirare queant, sibique videantur praefocari. Sensus est: Quod angustiam patimini, quod tristes estis et compresso corde, non ex nobis id provenit, q/ii vobis ex charitate quam optime volumus, et in quibus exemplum habetis gaudii spiritua- Hs; sed ejus angustiae causa est in visceribus vestris, id est, in vobis: ut refert hunc locum Hilarius in enarratione psalm. 118. Nam intra vos sunt, qui vos conturbant et moerore cor vestrum constringunt. Videtur enim respicere Apostolus tum ad fornicarium, quem Satanae tradiderat, cujus causa valde fuerant contristati Corinthii, postquam erant ab Apostolo admoniti, quemadmodum liquet ex praecedentibus hujus epist., et rursum ex capite subsequenti; tum ad alios multos, qui nondum egerant poenitentiam super gravibus quibusdam peccatis; quos notat in fine cap. 12. Graeci vero sensum reddunt hujusmodi: Cum ccr meum amplissime ad vos pateat per dilectionem, non utique habetis locum an^ustum in nobis, sive in corde nostro, quamvis tot tantique sitis; at in cordibus vestris angustiam multam patimini, ut me, qui unicus sum, vix capiatis, quasi dicat: Ego quidem valde vos diligo; vos autem non perinde multum me diligitis: sed angusto loco cordis vestri me habetis. Cum quo sensu convenit, quod infra dicit cap. 12.: Licet, plus vos diligens, minus diligar. Verum prior expositio magis inhaeret contextui. Nam angustiae seu moeroris causam ex ipsis Corinthiorum visceribus natam mox aperit, ubi de jugo non ducendo cum infidelibus eos sincere admonet. Et juxta hunc Graecorum sensura dicere debuisset: Ego angustior (idest, anguste habito), in visceribus vestris, vel in cordibus vestris.
6:13
13. Eandem autem habentes remunerationem, tamquam filiis dico: Dilataminietvos! Remunerationem, Graece avxiu.ia{Kav, id est, mercedis retributionem, ut habet Ambrosianus textus. Par ticipium habentes in Graecis abest; videtur autem supplendae sententiae gratia additum ab interprete, tam nostro, quam eo, cujus versione usus est Ambrosius. Graeci quidam supplent verbum: adferte, ut sit sensus: Eandem remunerationem, id est, compensationem et aequalitatem amoris vos quoque adferte; praebete vicissitudinem charitatis; sicut cor meum ad vos dilatatum est, ita vicissim cor vestrum dilatate erga me. Id autem vobis dico, tamquam filiis, quos oportet non segniter patrem redamare. Alii, inter quos Chrysostomus, sine hujusmodi supplemento sic exponunt: Eandem amoris retributionem vobis, tamquam filiis, dico, id est, injungo, eamque a vobis, ut pater a filiis, exigo, dicens: Dilatamini et vos, mutua scilicet erga me charitate. Porro juxta priorem expositionem sententiae praecedentis, quam nobis probabilioremdiximus, hic erit sensus: Eandem remunerationem, quam ex laboribus Evangelii causa susceptis ac fideli ministerio nos percipimus, dum in perpetuo gaudio sumus, licet tristes hominibus videamur, vobis quoque, tamquam filiis, annuntio ac dico: Dilatamini et vos, interno gaudio Spiritus sancti; sicut alibi: Gaudete in Domino semper. Volo enim, vos filios meos participes esse mercedis et gaudii nostri. Quod ut fiat, amputate causas malorum, quae vobis tristitiam pepererunt. Hinc ergo sequitur:
6:14
14. Nolite jugum ducere cum infidelibus! Potest ex Graeco significantius hoc modo reddi: Ne sitis jugo copulati cum infidelibus. Significat autem verbum Graecum jugi imparitatem et inclinationem in alteram partem. Quod diligenter expendit Theophylactus, unde et vocantur imparia connubia, quibus contingit, alterum conjugem ob potentiam, nobilitatem, opesve alterius gravari. Tale autem jjgum est hominis fidelis cum infideli, propter imparitatem ac distantiam personarum quoad religionem, quam cultus disparitatem vocant. At quaeres, quid sit jugum ducere seu jugo copulari cum infidelibus. Neque enim Corinthii vetabantur habitare cum infidelibus, neque negotiari, neque cibum surcere; dicit enim Apostolus 1 Cor. 10.: Si quis vocat vos infidelium, et vultis ire, etc. Et ejusdem epist. cap. 5., cum dixisset: Ne commisceamini fornicariis, addidit: Non utique fornicariis hujus mundi (id est, infidelibus); alioqui debueratis de hoc mundo exisse. Denique nec prohibebantur habere conjuges infideles, atque cum iis manere, juxta illud cap. 7.: Si quis frater uxorem habet infidelem. Kespondemus, eos jugum cum infidelibus ducere, qui cum eis arctam ineunt societatem seu necessitudinem, ex qua niminim oriatur periculosa quaedam necessitas communicandi in moribus et religione; vel, uthabet Graecoram expositio, jugum ducunt cum infidelibus, qui talem cum illis ineunt societatem, qua fiat, ut in partem illorum declinent, mores eorum et vitia sequentes, juxta illud psalmi 105.: Commixti sunt inter gentes: et didicerunt opera eorum. Hujusmodi vero societas maxime est conjugium. Unde loco jamjam citato prioris epistolae, quamvis non prohibeat Apostclus fidelibus permanere in conjugio cum infidelibus antea contracto, quando infidelis absque religionis et pietatis injuria consentit cohabitare cum fideli, prohibet tamen nova iniri conjugia cum infidelibus, ubi dicit: Cui vult, nubat, tantum in Domino, quemadmodum in ejus loci expositione monstravimus. Est autem manifesta ratio diversitatis inter eum, qui conjugem habet infidelem, et eum, qui ducit; quemadmodum et inter servum, qui habet dominum infidelem, et eum, qui dat se ejusmodi domino in servitutem. Nam qui conjugatus est, jam non habet in potestate jugum illud abjicere; uti nec servus dominum habens infidelem. Caeterum in hac Scriptura contineri prohibitionem, ne fideles cum infidelibus contrahant matrimonia, quamvis a commentatoribus id non ita sit expressum, sed tantum generali sententia comprehensum, aperte tradit Hieronymus lib. 1. contra Jovin. cap. 5., et in epist. ad Ageruchiam, de monogamia, cap. 2. Nec immerito sane; quandoquidem omnium societatum humanarum ea sitintima et arctissima, qua per conjugium sibi invicem adhaerent vir et mulier. Jam si propter periculum illicita sunt fidelium conjugia cum infidelibus, id est, qui fidem numquam susceperunt (hos enim infidelium nomine intelligit Apostolus), quanto magis cum haereticis, quorum et periculosior est cohabitatio, et difficilior conversio? Quod autem irrita nullaque sint ecclesiastico jure matrimonia, quae fideles cum infidelibus contrahere tentant, non item, quae cum haereticis, id aliam rationem habet, explicatam a nobis in 4. dist. 39.
Quae enim participatio justitiae cum iniquitate V Rationibus ostendit, quam sit absurdum, fideles jugum ducere cum infidelibus. Etenim sicut fieri nullo modo potest, ut justitia consortium habeat cum injustitia (pugnant enim haec inter se quam maxime), ita recte fieri non potest, ut fidelis, qui in Christo factus est justitia Dei, quemadmodum dictum est in fine capitis superioris, in unum jugum coeat cum infideli, cujus vita injustitiaestpaene perpetua seu continua.
Aut quae societas luci ad tenebras? Pro societate Graece est communio. Porro sive lucem et tenebras proprie intelligas, sive metaphorice, valet ratic Apostoli. Neutro enim modo lux cum tenebris communionem habere potest; ac bonum ducitur argumentum ex analogia spiritualium cum corporalibus. Quatuquam de luce et tenebris spiritualibus, quae trauslative tales dicuntur, magis apparebit Apostolum loqui, si hanc partem conferas cum ea, quae praecedit, et cum sequentibus. Lucem ergo vocat rideles, tenebras vero infideles; sicut alibi dicit: Eratis aliquando tenebrae, nunc autem lux in Domino. Ephes. 5.
6:15
15. Quae autem conventio Christi ad Belial? Conventio, Graece au/Jicpa)VYjai<;, id est, consonantia, consensus, concordia. Ac sane videri pctest, interpretem vertisse consensionem, non conventionem. Nam et apud Ambrosianum consensio legitur. Belial Hebraicum vocabulum est, quo significatur, qui est absque jugo; sic enim ipse Hieronymus exponit Judicum 19. Pagninus ubique pro filiis Belial vertit: impios; alii ex Hebraeo interpretantur: filios absque profectu, ut qui non ad utilitatem reipublicae, sed magis ad nocumentum et perniciem vivant. De isto vocabulo Belial, dignus Jectu Jansenius in Proverb. cap. 6. ad illud: Homo apostata. Apostolus hoc loco nomine Belial diabolum pronul dubio significare voluit. Sed et Hieronymus 3 Reg. 21. filios Belial ex Hebraeo interpretatur filios diaboli, et viros diabolicos. Sicut ergo nullus esse potest consensus Christo cum Belial, id est, cum diabolo (venit enim Christus, ut destruat opera diaboli, 1 Joann. 3.), ita nec esse debet inter membra Christi et membra diaboli.
Aut quae pars fideli cum infideli? Pars, id est, participatio seu communio. Chrysostomus praemium seu mercedem putat significari; id enim pars Hebraea phrasi significat interdum. Quod tamen huic loco minus congruit. Urget hac parte Apostolus ipsa nomina fidelis et infidelis, quae manifestam sonant contiarietatem. Quare nonnisi absurde, et cum periculo fidei, participabit ac necessitudinem contrahet fidelis cum infideli.
6:16
16. Quis autem consensus templo Dei cum idolis? Pro consensu conventionem hoc loco legit Ambrosianus. Graecadictio diversa est a superiori, et proprie signiricat eum assensum, qui fit dato suffragio; tametsi et generaliter usurpatur pro consensu. Pro idolis quidam legunt: idoliis, id est, templis idolorum, annuente versione Syriaca, quae singulariter habet: templo daemoniorum, ut suspicio sit, in Graecis quibusdam codicibus olim pro ci^coAojv scriptum fuisse £t<5ojAeuov. At que eo modo magis exprimitur oppositio duorum, qualis in caeteris membris. Secundum nostram lectionem sensus est: Sicut absurda res est in templo Dei idola, id est, falsorum Deorum simulacra, collocare et venerari; per hunc enim perversum usum quodammodo desinet esse templum Dei, fietque templum idolorum; ita rem vobis indignam facitis, ac vos ipsos profanatis, dum ad societatem recipitis infideles, idolorum cultores. Juxta alteram lectionem planior erit hic sensus: Quae consensio seu confoederatio vobis, qui estis templum Dei, cum infidelibus, qui sunt templa idolorum, id est, diaboli, qui in idolis colendum se ingerit? quasi dicat: Nulla potest esse hujusmodi consensio, nisi cum gravissima Dei et vestra ipsorum injuria. Ad hunc intellectum etiam priorem lectionem accommodant Graeci, Theophylactus et Gecumenius. Videtur autem Apostolus hac praecipue parte notare eum Corinthiorum cum infidelibus communicationem, qua, propter amicitiam, miscebant se sacrificiis eorum, et mensis, in quibus idolothyta parata erant; ac per hoc paiticipatione quadam idololatrae efficiebantur, atque socios se reddebant daemoniorum; uti plenius ostendit in priori epist. cap. 10.
Vos enim estis templum Dei vivi. Graece: viventis. Explicat postremam rationem assumptione, qua dicit, ipsos fideles Dei veri ac vivi templum esse. Nec ait templa, sed templum, ut significet, ita singulos esse Dei templa, ut tamen omnes unum Dei templum constituant, sicut constituunt unum corpus et unam Ecclesiam. Qua ratione autem fideles dicantur templum Dei, et quomodo scire debeant, se esse templum Dei, declaratum a nobis est ad illud 1 Corinth. 3.: Nescitis, quia templum Dei estis? Sed et hic sequitur ejus rei per Scripturam probatio.
Sicut dicit Deus. Graece: dixit. Ipsius, inquit, Dei testimonio probamus, vos esse Dei templum.
Quoniam inhabitabo in illis, et inambulabo inter eos, et ero illorum Deus, et ipsi erunt mihi populus. Inambulabo, Graece: hpTZzpiKOLirpii). Cujus significationem clarius expressit Ambrosianus textus: Inter eos ambulabo. Nam Latinis ambulare non est aliud, quam spatiari. Locus est Levit. 26., ubi Dominus sic populum Israel alloquitur: Ponam tabernaculum meum in medio vestri, id est, quod hic dicit: Inhabitabo in illis. Deinde mox sequitur: Ambulabo inter vos; et ero Deus vester, vosque eritis populus meus. Similis est sententia, novi testamenti promissoria, apud Ezecbieleni 37.: Erit tabernaculum meum in eis; et ero eis Deus, et ipsi erunt mihi populus. Quae quidem promissio principali sensu non completur, nisi in vero Israele, id est, in populo Novi Testamenti, in quem proinde rectissimo eam interpretatur Apostolus. Sensus autem Apostoli est: Inhabitabo in eis, per gratiam, qua faciam, ut me colant; et ambulabo in eis, varias virtutum actiones, quibus me colant, in eis excitando atque operando. Quod autem sequitur: et ero illorum Deus, ct ipsi erunt mihi populus, varie potest intelligi. Uno modo, ut priori membro significetur, quid Deus facturus sit, posteriori, quid populus; sitque sensus: Ego me eis Deum exhibebo, gubernans et protegens eos, ac benefaciens; et ipsi vicissim se mihi populumpraestabunt, obedientem atque ex animo subditum. Altero modo, ut priori membro, quid populus, posteriori, quid Deus sit facturus, significetur; hoc nimirum sensu: Illi me habebunt pro Deo suo, ac spem salutis in me ponent; et ego vicissim habebo eos pro meo populo, protecturus eos et beneficiis affecturus. Tertius sensus utrumque membrum refert ad id, quod Deus facturus sit: Ego me Deum illis praestabo, et ut populum meum eos diligam, protegam, beneficiisque fovebo. Est et quartus sensus, quo utrumque referatur ad id, quod populus sit facturus: Illi me pro Deo suo habebunt, et tamquam populus meus vero cultu se mihi subjicient. Porro quamvis horum sensuum nullus a regula fidei deflectat (neque enim populus quidquam boni facturus praedicatur, quod non Deus per suam gratiam in eo sit operaturus), eum tamen sensum, quem tertio loco posui, germanum esse puto, et proinde caeteris praeferendum. Cujus ratio est, quia tota sententia continet promissionem beneficentiae Dei erga populum; ea vero non exprimitur in membris expositis de eo, quod populus facturus sit. Unde et quartus sensus ab eo, quem intendit Scriptura, longuis recedit, quam primus aut secundus. Habentur haec eadem verba apud Jeremiam cap. 31., quae citat Apostolus ad Heb. 8. Quo loco rursus de vero eorum sensu aliquid dicemus.
6:17
17. Propter quod exite de medio eorum, et separamini, dicit Dominus. Collectio Apostoli manifesta est: Vos templum Dei estis. nam Deus habitat et ambulat in vobis: at.jiii templo Dei nullus esse debet consensus cum templis idolorum; ergo recedendum vobis est ab iis, qui templa sunt idolorum. Hanc vero conclusionem, perinde utsuperiora verbis Scripturae enuntiat, simul cum eo, quod sequitur:
Et immundum ne tetigeritis. Verba sunt apud Jesaiam cap. 52., quae sic habent ex Hieronymi versione: Recedite, recedite; exite inde; pollutum nolite tangere; exite de medio ejus, scilicet Babylonis. Tum sequitur: Mundamini, qui fertis vasa Domini. Ubi pro mundamini LXX. verterunt: separamini, eodem Graeco vocabulo, quod hic ab Apostolo positum est. Ex quo intelligendum est, Apostolum hortari fideles, non ut corporali conversatione et habitatione separentur ab infidelibus; sic enim (ut in priori epistola iam dixerat) debuissent de hoc mundo exire; sed ut animo separentur, malis non consentientes, et, sicut statim initio sequentis capitis explicat, sese mundantes ab omni inquinamento carnis et spiritus, denique id facientes, quod praecipit Ephes. 5., dicens: Nolite communicare operibus infructuosis tenebrarum; magis autem redarguite. Hoc igitur est exire de medio infidelium et separari, et immundum non tangere: ab omni inquinamento carnis et spiritus, quo infideles coinquinati sunt, sese mundumac purumpraestare, et malis eorum operibus non communicare, etiamsi, aliqua necessitate exigente, in medio eorum versandum ac vivendum sit. Quam doctrinam perspicue tradit Augustinus lib. 3. contra epist. Parmen. cap. 3. et seqq. Caeterum quatenus cuique periculum est suae salutis ex corporaK cohabitatione seu conversatione cum infidelibus, eatenus etiam corporaliter ab iis se debet abstinere; videlicet ex ea naturae lege, qua quisque tenetur periculum suum vitare. Quod autem interponit Apostolus: dicit Dominus, a Propheta non est additum. Loquitur enim ille in sua, non Domini persona; sed quia sententia praecedens, ex Levitico desumpta, Dei loquentis verba continebat, ideo et haec posteriora ex Dei persona commemorat Apostolus addendo: dicit Dominus.
6:18
18. Et ego recipiam vos. Graece: suscipiam vos, scilicet de medio infidelium exeuntes, quasi dicat: Non eritis desolati, si malam infidelium societatem reliqueritis; nam ego vos, ut dilectos et amicos meos, beneficiis fovebo; relicta saeculi consolatione, transibitis in amicitiam meam, et bonorum meorum participationem. Haec particula loco Jesaiae memorato non legitur expresse, facile tamen assentior Anselmo, qui putat, Apostolum respicere ad illud, quod eodem Prophetae loco sequitur: Et congregabit vos Deus Israel, recedentes scilicet de medio Babylonis.
Et ero vobis in patrem, et vos eritis mihi in filios et filias. Promissio est adoptionis filiorum novi Testamenti, qua Deus sic aliquos in suam recipit amicitiam et gratiam, ut per eam efficiantur, quemadmodum loquitur Petrus 2. epist. cap. 1., divinae consortes naturae, et per hoc coelestium bonorum haeredes ac participes. Id enim est esse Dei filium per adoptionem. Utrumque vero sexum nominat, dicendo: filios et filias, quia de conjugiis, in quibus uterque sexus copulatur, admonuerat, jugum non esse ducendum cum infidelibus. Porro nota Scripturae phrasis est: in patrem, in filios et filias, pro eo, quod plane diceretur: Ero vobis pater, et vos eritis mihi filii et filiae. Sed unde desumpserit haec verba Apostolus, non liquet; adeo ut suspicetur Cajetanus, esse verba cujuspiam Prophetae ex eorum numero, quibus caremus, et quorum meminerunt libri Regum seu Paralipomenon. S. Thomas vero refert ad locum 2 Regum. 7., ubi de Salomone Dominus ait: Ego ero ei in patrem, et ipse erit mihi in filium. Aliis plerisque magis placet, Apostolum verbis paulum mutatis respicere ad locum Jeremiae 31., ex Dei persona sic loquentis: Quia factus sum Jsraeli pater, et Ephraim primogenitus meus est. Atque hunc locum ad marginem annotatum habent codices vulgati. Praeter quem, huc etiam adducit An6elmus illud Jesaiae 43.: Adfer filios meos Domino epitheton omnipotentiae, ne de de longinquo, et filias meas ab extremis promissione ejus adimplenda quis duterrae.
Dicit Dominus omnipotens. Addit bitet.
6:1
1. adiuvantes autem (cum S. Aug. lege : cooperantes autem et cuvepyobvssz à xai) ezxhortamur, ne in vacuum gratiam Dei recipiatis. Pro praes. recipiatis rectius legimus receperitis; nam infinitivus aor. (92250x0, licet post verba precandi et exhorlandi (z«pxxzAoop:v) de tempore praesente vel etiam futuro cum Vu/g. sumi per se possit, a plerisque tamen antiquis (cfr CArys. Theod. etc., Thom. etc.) et iunioribus (cfr Er. Es:. Nat. etc, — Kloepp. Heinr. etc.) aptius ita intelligitur, ut Apostolus ad praeteritum tempus, quo neophyti Deo reconciliati iam sunt, respiciens eos ad perseverantiam in gratia accepta exhortetur : « ne receptio gratiae sit vobis inutilis ct vacua; quod tunc contiugit, quando ex perceptione gratiae aliquis non sentit fructum » (TAom.) luxta Ca/. ct Est. quidem gratia, de qua hic agitur, non est interna sive actualis sive habitualis, sed « generale illud beneficium reconciliationis mundi, quod priusquam applicetur in Deo magis quam in homine intelligatur », nimirum « benigna Dei voluntas, qua Filium suum nobis dederit propitiatorem »; at quam parum apta haec sit explicatio, hemo non videt; quomodo enim haec benigna Dei voluntas ab hominibus recipi (3éysc0a:) dici potest? Recte igitur reliqui omnes de vera gratia interna Paulum loqui tenent. Quoniam vero « in vacuum gratiam Dei accipit, qui in Novo Testamento non novus est » (Pe/.), Corinthii in vacuum (:is zevév i. e. frustra) Deo reconciliati essent, si « post tentam Dei sollicitudinem iterum labentes nec egregia virtutis specimina edentes tantis bonis rursus exéiderent » (CArys.); quae verba explicans Theoph. : « quid prodest, inquit, a peccatis divina gratia liberari, si quis iisdem iterum per propriam socordiam inquinatur? Nolite igitur existimare, quod in sola fide sit reconciliatio; vita quoque est necessaria »; « quicumque igitur gratia percepta non utitur ad vitandum peccatum et consequendam vitam aeternam, hic gratiam Deiin vanum recepit » (Thom.). Disceptatur, quocum Paulus apostolicos operarios dicat cooperari (cuvspyoovreg Ó& xal mapaxoAoUuev); clarum autem ex contextu esse arbitror, eos eadem ratione, qua 1 Cor. 3,9, .vocari Dei cooperatores, quippe qui, quum per eos exhortetur (5,20), eorum auxilio utatur (cfr Oec. Herv. Thom. Lyr. Est. Iust. Lap. Nat. Pic. M Ev. Mai. L R. etc. — Hofm. Kloepp. etc.). A qua sententia haud longe quidem discedunt, qui eos cum Christo cooperari dicunt (Dion. Bisp. etc. — Mey. etc.), minus accurate tamen loqui videntur, siquidem Apostoli hoc in loco velut Christi vicarii potius quam adiutores considerantur (5,20), neque legatus ei, a quo missus est, cooperari apte dicitur. Neque nobis probatur CArys. sententia, qui Apostolum Corinthiis cooperari dicit, atque multo minus acath. nonnullorum novae explicationes, qui Paulum aut sese aliis Apostolis vel doctoribus corinthiis adiungere (/fewum. etc.) aut exhortationis verbum operibus totaque sua agendi ratione confirmare putant (Heinr. etc.). Haec enim omnia a contextu aberrant. Itaque pro munere sibi collato Apostoli tamquam Dei ipsius cooperatores non tantum precantur (3:5us0«. 5,90) sed et exhortantur (xai vzgaxx)o3u«v) fideles, ne gratiam acceptam negligant. Sicuti autem priori precationi, ita huic exhortationi Paulus rationem addit, qua eam corroboret, eamque ex ipsius temporis messianici, quo degimus, indole desumit :
6:2
2. «it enim (nimirum Deus) : Tempore accepto (xaxpà 9:xvó) exaudivi te et in. die salutis adiuvi te. Ecce nunc tempus acceptabile (xattgoc £m p660:x70; tempus bene acceptum s. acceptissimum), ecce nunc dies salutis. Priora verba ex Is. 49,8 secundum Alexandrinos, qui textum hebr. accurate expresserunt, sunt allegata atque quasi compendio quodam benedictiones aetatis messianicae complectuntur. Ad servum Domini (Messiam) enim a Patre diriguntur, eique precum, quibus operis ad novum foedus instituendum suscepli successum efflagitaverat, exauditionem felicemque laborum afflictionumque, quibus eundem in finem sese submiserat, exitum ita promittunt, ut eum lucem salutemque totius generis humani fore praenuntient. Atqui tempus illud a propheta praedictum, quod vere acceptissimum, i. e. tempus gratiae benevolentiaeque (iz? ny), erit, quia Deus in eo consolabitur populum suum et pauperum suorum miserebitur, Apostolus iam advenisse proclamat atque ita cavendum esse docet, ne quis gratiam acceptam negligens sese ipse fructibus beatissimae illius aetatis privet. Literali ergo sensu Paulus verbis propheticis utitur ad exhortationem suam urgendam; si quis enim gratiis temporis messianici non utitur, nullam iam habet salutis spem. Nulla vero suppetit ratio, quae suadeat, ut cum nonnullis interpretibus verba prophetae sensu accommodato adhibita esse dicamus, ac si pronomine 1e non tam solus Messias, quam singula membra eius mystica, et tempore accepto non tam aetas messianica quam vitae tempus singulis fidelibus ad salutem operandam concessum significarentur. t£ eb ouvierdvoveec (dantes, commendantes cv. 3.4), a quibus reliqua dependent, velut appositiones participio cuvepyoovre, (cooperantes v. 1) sunt . addita, ut explicent, quomodo Paulus sociique eius cum Deo cooperantes legatione sua pro Christo fungantur (cooperantes exhortamur... nemini dantes ullam offensionem... sed in omnibus commendantés nosmetipsos...
6:4
| in multa patientia etc.). Quae descriptio ipsam quoque exhortationem efficaciorem reddit, siquidem eam a viro proficisci ostendit, qui tota sua vivendi agendique ratione genuinus Dei minister probetur. De se ipso autem solo, quamvis primam pers. plur. adhibeat, maxime loquitur et in sua persona imaginem vitae vere apostolicae proponit. A generali descriptione ita exorditur, ut quid in integra sua vita caveat quidque quaerat una quasi sententia comprehendat : cooperantes exhortamur 3. nemini dantes ullam offensionem (vel iuxta graecum ynosuíav dv vn3evi 09óvves 20cxomív accuratius S. Aug. l. c. : nullam in quoquam dantes offensionem), ut non (iva. yí ne) vituperetur ministerium (nostrum); &. sed in omntbus commendantes nosmet ipsos sicut Dei nunistros (rectius : sicut Dei ministri cfr VV. LL.). Necesse est, inquit S. Greg. M., eius praedicationem negligi , cuius vita despicitur ; ideo Apostolo summae semper curae fuit, ut omnem offensionem fratrum evitaret, omniaque sustinere maluit, ne quod offendiculum daret Evangelio Christi (1 Cor. 9,12;10,33 etc.). Neque suae ipsius tantum praedicationi nocet ille, qui id non curat, ut nullam omnino in ulla re (v vz9ev() offensionem det, sed aliorum quoque fructus impedit; fieri enim solct, ut auditores defectus, quos in praedicatore deprehendunt , doctrinae ipsi ab illo traditae adscribant ideoque eandem etiam vituperent, si ab aliis praedicatur. Unde totum ministerium (4 91z«ovíz), cuius praestantiam Apostolus antea tam eloquenter demonstravit, reprehensionem incurreret, si vel unus ex ministris iustam offensionis causam daret, Quapropter cuncti eadem ratione, qua Paulus sese egisse testatur, id studere tenentur, ut in omni re (iv zav:t) sese commendent, sicut Dei ministri genuini facere solent, vel (si latinam lectionem sequimur) : ut tamquam genuini ministri agnoscantur. Porro quia genuinus Dci minister non verbis sed factis, quibus conspicuus est, sese commendat (cfr 5,11), Paulus virtutes, quas in vita sua apostolica exercet, recenset a patientia initium capiens, quippe quae Apostolis maxime sit necessaria cuiusque manifestandae sese eis innumerae occasiones praebeant; fundamentum omnium bonorum eam Chrys. ideo haud immerito appellat (cfr Hom. 5,3 sq.; Iac. 1,3 sq. eic.). Sese commendant igitur viri apostolici, sicut Dei ministros decet, 2n multa patientia, (quam exhibent) zn £&rzbulationibus, in necessitatibus, in. angustis,
6:5
5. in plagis, in carceribus , in seditionibus, in laboribus, in vigiliis , in ieiuniis. Quamvis omnia haec membra eadem praepositione (iv 2n) introducantur, evidens tamen est, illa non omnia inter se esse parallela; sed primum solum indicat virtutem, qua Apostolus sese commendat (iv instrum. i. q. per), reliqua occasiones virtutis exercendae enumerant (iv quasi loc.) et primo subiunguntur. Quemadmodum iam suis explicationibus antiquiores innuerunt (cfr Theod. Oec. etc., Est. e&c.), novem adversa, in quibus Apostoli patientia sua sese commendant, tribus membris ternariis ita recensentur, ut in primo ternario generatim secundum suam gravitatem distinguantur, in secundo species nonnullae eorum, quae ab aliis inferuntur, in tertio species quaedam eorum, quae spontanee suscipiuntur, velut exempla ponantur. Multo plures enim, quam hic nominantur, Paulo fuisse exercendae patientiae occasiones , uberior accuratiorque enumeratio docet, quam alibi adversariis suis opponit (11,23-98). lam in primo ternario a tribulationibus (iv €Aiysew), quae expressio omnes etiam leves aerumnas complectitur, ad necessitates (iv ZvXx«az), quae utpote inevitabiles iam ex gravioribus sunt, et ad angustias (iv actvoy opizic) ascendit , quae tam graves sunt, ut quomodo ex iis liberetur homo non videat (cfr ad 4,8). Sequuntur tres species aerumnarum, quae ab aliis inferuntur eo ordine, ut videtur, dispositae, quo magis labores apostolicos impediunt ac proin patientiam magis exercent. Plagis (iv c2), quamvis sint turpiores, minus quam c«- ceribus (iv oYxzaiz) ab Evangelio propagando Apostoli retrahuntur; in seditionibus autem (iv àxa*257zcí(x«), quibus publicus rerum ordo perturbatur, sese ministerio suo fungi non potuisse, Paulus plus seme] expertus est (cfr Act. 13,50; 15,5;17,5 sqq. etc.). Eadem gradatio in secundo ternario servatur, si vocabulum z22726z26íxc, quod in plerisque Novi Test. locis perturbationem ordinis significat (Luc. 21,9; 1 Cor. 15,33.), hic cum Chrys. aliisque Graecis eznstabilitatem (cfr 1 Cor. 5,11) explicaveris, quatenus nimirum Apostoli continuis persecutionibus circumvagari cogebantur, ut nullibi sedem figere opusque inchoatum ad finem perducere possent. In tertio demum membro Paulus « aerumnas illas innuit, quas huc illuc cursando victumque manibus suis quaerendo exantlabat, noctesque, quas in docendo vel etiam laborando conterebat ; neque iciunia afferre omittebat, quamquam reliqua iam pro mille iciuniis sufficiebant » (CArys.). A patientia ad reliquas virtutes enumerandas transit, atque novem membra proxime sequentia, quorum octo priora praepositione &v (instrum. i. q. per) iterum afferuntur, primo (£v $zovovi zn patientia) respondent :
6:6
6. zn castitate, in scientia, in longanimitate , in suavitate, in Spiritu sancto , in caritate non ficta, "1. in verbo veritatis, in virtute Dei, per arma iustitiae a dextris et a. sinistris (vel iuxta graecum : ÀiX «Gv Ózhew cz Owxxtocóvng TÀV OtbtOv xai &pwoT:pov cum S. Aug. in Ps. 92 n. 2 rectius : per arma tustitiae dextra et sinistra). In hac enumeratione videtur ea membrorum dispositio servata, ut sex prima ipsam agendi rationem , duo quae sequuntur praedicationem spectent ultimumque priora quasi complectatur. Incipit autem a vitae suae puritate atque sua in agendo prudentia (év &yvóvrmi , iv Tvóce)). Nam &yvórn; (quod nomen pro vulgatiore &yveíx hic tantum 8c forte 11,3 adhibetur) omnimodam animi puritatem sanctitatemque proxime significat (cfr &yvó; PAdl. 4,8; 1 Tin. 5,92; Iac. 3,17), nec ulla est ratio, cur cum multis Latinis (Thom. Cai. Nat. Pic. MEv.etc.) ad solam castitatem , quae praecipuum sit sacerdotis ornamentum, aut cum nonnullis Graecis (TAeod. etc.) ad solam integritatem illam , qua Paulus sine sumtu ponebat Evangelium (1 Cor. 9,18), vocabuli sensum restringamus. Porro scientiam hic maxime intelligi arbitramur ethicam, quaein vita iuxta evangelicam doctrinam instituta sese manifestat, vel potius prudentiam apostolicam , quae quid pro personarum temporum locorum varietate iuxta Dei voluntatem agendum sit, ministrum Dei docet. Neque enim universalior significatio, quam cum Crys. etiam nonnulli moderni praeferunt intimiorem omnium rerum divinarum cognitionem intelligentes, neque strictior, quam 7/Aeod. voci tribuit , ut idem quod doctrinae christianae institutio sit (4 919xcxzAix), contextui videntur respondere. Sequuntur duae virtutes, quas Paulus etiam alibi coniungit (1 Cor. 13,4 ; Gal. 5,92), longanimitas (iv v.axco0suiz) , qua adversarii peccatoresque tolerantur, et suavitas (ivy gnorórrst A" : in benignitate, Aug. : in bonitate), qua infirmi foventur ac promoventur, ut utrique taudem ad Christum adducantur. Quamvis longanimitas et suavitas inter fructus Spiritus S. recenseantur (Ga/. 5,22), quintum membrum (ín Spiritu sancto) non ideo additum est, ut quo ex fonte Apostoli suas virtutes hauserint doceatur, id quod nonnulli antiquiores et moderni censent (CArys. Oec. Theoph!. etc. — K1 Br. Heinr. etc.); parum apte enim enumeratio interrumperetur, si hoc sensu membrum intelligeretur. Aptior procul dubio multorum aliorum est sententia, qui virtutem Spiritus S. designari putant, quae in efficaci praedicatione sese manifestat, quando Spiritus animum praedicatoris copiosa luce illustrat, auditorum animos ad doctrinam auditam accipiendam pracparat movetque, praedicationem ipsam charismatum suorum largitione confirmat (cfr TheopA?. Est. Lap. Nat. Pic. M Ev. Mai. Disp. etc; apostolicam enim praedicationem non in persuasibilibus humanae sapientiae verbis sed in demonstratione virtutis Spiritus esse, Paulo fuit persuasum (cfr 1 Cor. 2,4). Neque tamen haec quoque explicatio admitti potest, nisi ordinem perturbare velimus, quum de praedicatione membris 7. et 8. agatur, membrum 6. autem de ea intelligi nequeat. Itaque ad antiquiorum Latinorum (Prim. Sed. Haym. etc.) interpretationem respicientes Apostolos eatenus sese Spiritu S. commendasse censemus, quatenus tota sua vivendi agendique ratione ostendebant, sese a Spiritu S. vere regi ac gubernàri atque id unum quaerere, ut digna Spiritus habitacula et instrumenta se exhiberent. Hac ratione apte adnectitur sextum membrum n caritate non ficta (iv dy &vuzoxpivo cfr Rom. 12,9, ubi Vulg. vertit : dilectio sine simulatione). Sincera enim haec caritas, « quae non in externo tan- . tum habitu cernitur, sed factis probatur » (Theod.), omnium aliarum virtutum quasi forma est (cfr ad 1 Cor. 13,5) ideoque totius vitae apostolicae anima recte dicitur. De praedicatione tandem agunt duo quae sequuntur membra : 7n verbo veritatis, in virtute Det. A pseudapostolis enim plane dissidentes Paulus sociique eius manifestatione veritatis sese commendabant ad omnium hominum conscientiam coram Deo ex sinceritate loquentes in Christo (5,2; 2,17); quare etiam virtus Dei eis adfuit praedicantibus praedicationemque miraculis confiemavit. candum (cfr ad 4 Cor. 9,24), virtutes aut etiam virtutum opera tamquam totidem armaconsiderat ad hanc pugnam necessaria (cfr £pA. 6,13 sqq. ; om. 13,12 etc.), atque hoc solo tropico sensu nomen armorum adhibet. Loquendi igitur usui eius convenit, ut Apostolos quoque tamquam milites describat armis suis sese commendantes, ac revera alibi quoque eos bellatoribus arma gerentibus comparat (10,4). Porro arma iustitíae virtutes apostolicas nominat, quia iustitiae propagandae tuendaeque sunt accommodata vel etiam quia a iustitia subministrantur (cfr Hom. 6,13, ubi iustitiae arma armis iniquitatis opponuntur). Inter virtutes autem aliae Apostolis ad Evangelium propagandum adversariosque iugo Christi subiiciendos magis inserviunt; aliis sese ipsos tuentur defenduntque, ne postquam aliis praedicaverint ipsi reprobi inveniantur; itaque imagini suae inhaerens Paulus arma distinguit, ut ita dicamus, ofensiva, quae manu dextra (uti gladius) geruntur ideoque dextra appellari possunt, et defensiva,, quae manu sinistra (sicut scutum) geruntur ac sinistra vocantur. Haec dextrorum sinistrorumque armorum explicatio , quam Cai. iam insinuavit sed non retinuit, nullo quidem loco parallelo confirmari potest; at nullum quoque exstat exemplum, quo Patrum antiquiorumque interpretum sententia, qui armis dextris sinistrisque res prosperas et adversas significari tenent, probabilis reddatur; immo vero eorum explicatio ab usu loquendi Pauli, qui armis semper tropice aut virtutes aut opera virtutis intelligit, videtur aliena. Apposite nunc aliquas vitae conditiones , in quibus constituti ministri Dei sese commendant, Apostolus addit, ut eos ab externis istis rebus non dependere appareat :
6:8
8. per gloriam et ignobilitatem (vel accuratius : ignominiam) , per infamiam et bonam famam. Eadem ratione, qua v. 4. praepositio év (/n) duplici sensu, instrumentali (iv 9xo1ovii in patientia) et quasi locali (iv VAGlecw zn tribulationibus), adhibetur, hoc in loco significatio praepositionis 9t (per) variatur, quum etiam in praecedente membro de instrumento (9ix 7àv órv per arma), hic autem de statu, in quo positus vel potius per quem quasi transiens aliquis agit (9x 32»; per gloriam cfr ad 3, 11; 5,7) usurpetur. Quaecumque ergo externa est vitae eorum conditio, sui semper similes eandem viam Apostoli tenent earumdemque virtutum exercitio commendantur : neque enim, si honore afficiuntur, superbire seseque iactare incipiunt, neque animos despondent, si ignominiose tractautur; neque adversariorum conviciis calumniisque neque laudibus amicorum moventur, ut ab integritate sinceritateque vitae recedant. Quin etiam non tam verbis, quam ipsis suis virtutibus calumnias refutant : septem enim membris Paulus iis, quae adversarii in Apostolis criminantur, ea opponit quae in iis revera inveniuntur, atque hac ratione magnificam hanc genuinorum ministrorum Dei descriptionem magnifice terminat : «£ seductores, et veraces : sicut qui ignoti, et cogniti :
6:9
9. quasi morientes, eL ecce vivimus : ut castigatt , et non morlificati :
6:10
10. quasi tristes, semper autem gaudentes : sicut egentes, multos autem locupletantes : tamquam nihil habentes , et omnta possidentes. Singulari cum vi omnia membra ab eadem particula (ó:) inchoantur, qua adversariorum erronea iudicia vel potius calumniae introducuntur ; neque satis recte Vulgata particulas variavit (ut, sicut, quasi, tamquam), quum eadem (quas) ubique potius esset retinenda Porro coniunctio xaí (e), qua calumniae opponitur veritas, hic sensum habet adversativum, ideoque in quinto et sexto membro particula ࣠(autem) ei substituitur. Itaque traducuntur quidem Apostoli , sicut olim eorum magister (Maz/À. 27,63), quasi seductores, qui doctrinis suis populum in errorem inducant, sunt autem veraces, qui verbo veritatis sese commendant (r. 7); quasi qui ignoti sint (&yvooóp£vot) habentur, utpote qui rebus gestis tamquam ministri Dei nondum: - innotuerint (vel iuxta alios : qui nuilius sint pretii cfr 1 Cor. 14,38), verum cogniti sunt in Ecclesia Dei, immo bene cogniti (xtytvocxónevot cfr ad 1 Cor. 13,12); ob continua in quibus versantur vitae pericula quasi iamiam morientes, quasi viri, qui propter sua peccata a Deo castigantur, ab adversariis incusantur, ecce autem eivunt neque occidi permittuntur (uà 8xvazoju:vot), ut vita Iesu in eorum carne mortali manifestetur (cfr 4,8 sqq.); quasi tristes esse continuoque in moerore versari adversariis videntur, semper autem gaudentes sunt in Domino superabundantque consolatione, multis suis magnisque tribulationibus non obstantibus, quippe quae ipsae ad gaudium eorum verum augendum conferant (cfr Act. 5,81 etc.); quasi egentes (vel rectius : mendici xzeyo() atque nzAil habentes irridentur, omnia vero bona spiritualia, quamvis temporalibus careant, possident iisque alios quoque multos locupletant. Cum Graecis (CArys. Theod. etc.) etiam haud pauci Latini (cfr Pel. Sed. Haym. Est. Lap. Pic. M Ev. Dr. etc.) Apostolum ultimis duobus membris non de solis spiritualibus, sed eliam de temporalibus bonis cogitasse censent, quae possideat quibusque alios locupletet, quatenus nimirum a fidelibus eleemosynas colligens pauperes ditaverit atque etiam certo quodam modo fidelium bonis opibusque uti potuerit. Quae duorum membrorum explicatio verbis quidem paulinis consonat, nescio tamen an contextui satis apte congruat; nam quum sine ullo dubio in septimo solum gaudium spirituale sit intelligendum, oratio decresceret, si de rebus temporalibus in octavo et nono cogitaretur. Inconstantiae superbiaeque calumnias refutans totiusque suae vitae apostolicae finem rationemque magna cum ingenuitate explanans Paulus summum quo Corinthios amplectebatur amorem manifestaverat. lure merito igitur in epilogo eos obsecrat, ut sibi eandem quam illis semper exhibuerat caritatem rependentes iuxta sua monita & pravis infidelium moribus imitandis abstineant (6,11-7,1); deinde consolatione, quam ex Titi relatione percepit, descripta sese eis eundem amorem eandemque fiduciam semper servare ostendit, atque hac ratione eliam ultima diffidentiae malaeque suspicionis vestigia ex eorum animis expellere studet (7,9-16). l1. Carilali Aposloli neophyti vitiis ethnicorum. vilatis respondeant (6,11-7,1). ' Tenerrime neophytos Paulus obsecrat, ut caritati suae, quam eis exhibuit, eadem caritate respondeant (11-13), et quum caritas opere probetur oporteat, eos monet, ut ab infidelium vitiis sese abstineant, quippe quae christianae religionis sanctitati repugnent (14-16); illi enim, quibus Deus est pater, ab omni inquinamento prorsus mundi esse debent (6,17-7,1). Ne apostolicae vitae rationem explanans virtutumque apostolicarum tam magnificam imaginem depingens praedicatorem suarum Jaudum agere voluisse videretur, magno suo Corinthiorum amore ad haec scribenda sese quasi coactum fuisse asserit :
6:11
11. os nostrum patet ad vos, 0 Corinthii, cor nostrum dilatatum est. Hic amantium est mos, ut iis, quos amant, omnes suos sensus patefaciant cunctaque libere coram iis proferant nihil reticentes nihilque dissimulantes; « nam quod in corpore sunt manuum complexus, hoc in animo est sermonis commercium » (CArys.). Per se quidem expressio satis frequens aperuit os suum de iis maxime usurpatur, quorum verba velut gravia considerationeque digna commendantur (Mat/A. 5,9; 13,35; 17,27 etc. ; cfr Knabenbauer Comm. in Iob 3,1); quem sensum retinentes nostram sententiam nonnulli pro introductione sequentis moniti habent (« non possum silere et pro salute vestra vos non commonefacere » Es/.). Attamen si ad ea attendimus, quae Apostolus per totam epistolam atque imprimis in praecedente pericope tanta cum simplicitate et ingenuitate de se ipso suisque rebus erat locutus, satis apparet, hoc in loco verba os meum apertum est ad vos de aperto liberoque sermone, quo amici inter se utuntur, esse intelligenda eumque in finem adiecta ab Apostolo, ut ingenuitatis, qua locutus erat, fontem amorem suum esse demonstraret. Cui explicationi, uti recte iam monet Chrys., familiaris quoque compellatio o. CorintAzi favet; « eorum enim, quos amamus, nuda nomina nobis in ore versari solent »; solos Philippenses, quorum ecclesiam gaudium suum et coronam suam vocat, eadem cum familiaritate nominatim compellat (PA. 4,15). Extra omnem demum dubitationem explicatio nostra altero membro ponitur (cor nostrum dilatatum est), quod de caritate cor dilatante cum Graecis plerique recte interpretantur; quominus vero de gaudio (cfr Is. 60,5) cum Est. aut cum antiquioribus Latinis nonnullis (Herv. Thom. etc.) de rerum coelestium desiderio ac studio explicetur, contextus prohibet. « Quemadmodum autem, inquit Chrys. , calor res dilatare solet, ita et caritatis munus est dilatare; calida quippe et fervens est virtus ». Itaque Paulus « non solo ore amorem suum ostendit , sed etiam corde amplo ac lato; amoris enim fervor et os eius aperuit et cor eius dilatavit amplumque reddidit, ut eos omnes iam caperet »(Theoph.). Neque vero omnes dumtaxat capit cor eius amore dilatatum , sed spatiosum omnibus locum praebet, licet Corinthiorum corda tam angusta sint, ut Apostolo simile spatium non concedant :
6:12
12. non angustiamini in nobis : angustiamini autem in. cordibus vestris. Perpulchra est haec imaginis adhibitae expolitio : sicut is qui non amatur ex corde quasi expellitur, ut ne memoria quidem eius retineatur (cfr TAeod.), ita is qui amatur in corde amantis quasi in domo sua residet (7,3; PAil. 1,7) eoque maiorem in illo locum obtinet, quo magis amatur. At persuasum erat Paulo, se quo plus Corinthios amaret, eo minus ab eis redamari (cfr 12,15); quapropter non sine amaritudine dicere ei licuit, eos quidem in suo ipsius corde tam amplum occupare spatium, ut non coarctati in eo versari possint, eorum vero corda ita esse in angustum redacta, ut ipsi nihil spatii in eis sit concessum. Suspicionibus enim , quas pseudapostolorum calumniae in neophytorum animis excitaverant, morositate, quam Pauli severa monita et acerbae obiurgationes provocaverant, studio partium aliisque eiusmodi rebus sicut angustiis quibusdam corda eorum coarctabantur, ut amori Apostoli aditus esset praeclusus. lamvero qui amat, is etiam redamari cupit similemque amorem iure suo exspectat; non nimium ergo postulat Apostolus, si ab eis, quos velut filios suos amat, tamquam pater amari desiderat :
6:13
13. eandem autem (habentes) remunerationem , tamquam | filiis dico : Dilatamini et vos. Latinam versionem, in quam sententiae complendae gratia interpres participium Aabentes inseruit, apte cum TAÀom. explicabimus : « quia eandem habebitis remunerationem nobiscum, studete habere latum cor, sicut nos habemus »; idem mutui amoris patris et filiorum repositum est praemium : tamquam pater igitur vos filios meos exhortor, ut corda vestra dilatantes mihi tantum locum concedatis, quantum in corde meo tenetis. nem vobis tamquam filiis praecipio; dilatate corda vestra vos quoque ». Plerique tamen Paulum verba óc téxvoi; Ato (tamquam filiis dico) interiecisse, ut quo cum iure de dvripio0la. (aequali compensatione) loqueretur Corinthiis a se in Christo genitis explicaret, inchoatamque constructionem interrupisse recte tenent. Minc iuniores quoque Graeci ellipsin adesse statuunt, sed imperativum tlo:v£yxazs aptius supplent : tzv &Àzv dvztucoDlav (5o a316, 8 2otty ávzigaot(a) sisev£yza:: i. e. idem (sc. eundem amorem, sicut filios erga patrem decet) velut aequalem compensationem mihi exhibete; tamquam filiis vobis loquor; dilatate et vos corda vestra » (cfr Phot. Oec. Theoph.). Moderni vero plerique accusativum pro absoluto habent, quem alii subintellecta praepositione xat& explicant : « secundum eandem aequalem compensatio. nem dilatate et vos corda » (lust. etc.), alii velut appositionem quandam ad imperativum zAatóvün:s trahunt ; namque verba c3» ajc3v évttgisülav mÀAativÓnct xal Optetz concise dicta esse censent pro: tó aotó (i. q. &xsaótox) , 6 dottv dvrtgtoÜx, rAatóvünzs xatÜucts, i. e. « eodem modo (quo ego feci) vos quoque corda dilatato, ut habeatur aequalis compensatio » (cfr Mai. Bisp. etc. — Gr. Kl. Br. etc.). Quaecumque ex his constructionibus eligitur, sententiae sensus idem erit. Eundem igitur amorem, quem Corinthiis exhibuerat, Apostolus sibi ab eis expetit; atqui Christum pro omnibus morientem imitatus, ut quam plurimos salvaret, ipse caritatem suam omniurn virtutum exercitio demonstraverat; ut ergo par pari retribuentes aequalem compensationem patri suo spirituali darent, neophytos suum Apostoli amorem eodem modo manifestare oportebat. liaque ex praecedente aequalis amoris petitione sua sponte monitum profluit :
6:14
14. no/4te iugum. ducere cum infidelibus (à (secs $xepoluyoovst; &miavots. S. Aug. ep. 78, 5 et 130, 17 : ne sitis [rectius : nolite fieri] iugum ducentes cum infidelibus); quibus verbis quid vitandum sit docetur, ne quis gratiam Dei in vacuum receperit (cfr v. 1). Graeco verbo icspo- *"vyév, quod moderni plerique haud satis recte explicant « iugum diversum subire » (cfr WaA/, Gr.), Paulus haud dubie ad legem alludit, qua ludaei animalia diversi generis, uti bovem et asinum, eidem iugo alligare prohibebantur (Deut. 92,10), ita ut diversi generis animantia, quae simul alligari non licet, ab Alexandrinis &zepó- *v1'"t (animalia diversi iugi) appellentur (Lev. 19,19), verbum £ce;ofw;üiv autem significare videatur « cum animali diversi generis iugo alligatum esse » (cfr Pape). Unde moniti sensus est : « quum diversi sitis generis, nolite societatem inire cum ethnicis ». Ad haud dissimilem quidem sensum iuniores Graeci perveniunt, qui imaginem a libra (Zwc;) desumtam esse arbitrantur; nam « ézepo*vyeiv, inquit Theoph. (cfr Oec.), de iniusta libra (xi Suyoo dS(xov) dicitur, cuius una lanx pondere praevalet », ideoque sententiam explicat : « nolite iustitiam iniuria afficere, iis adhaerentes, quibus non licet ». Prior tamen explicatio, quum in versione alexandrina suum habeat fundamentum , a plerisque iure praefertur. Verum cavendum est, ne his verbis neophytis omne commercium cum ethnicis, qui nomine infidelium designantur (cfr v. 16), interdici censeatur. Sibi ipsi enim contradicere nequit Paulus, qui in priore epistola se fugam societatis ethnicorum praecipere voluisse aut potuisse negat (1 Cor. 5,9 sqq.), quin etiam fidelibus permittit, ut coniugium cum infideli contractum continuent (1 Cor. 7,129 sqq.) familiaribusque invitationibus ethnicoruin obsequantur (1 Cor. 10,27); id unum vult Apostolus, « ne mala exempla imitando fideles ad nequitiam seducantur » (S. Aug. ad pleb. Hipp. ep. 78,5). Ad eius ergo mentem iugum cum infidelibus ducunt, " quicumque iisdem, quibus illi, perversis studiis dediti eosdem cum illis perversos fines sectantur eademque perversa via incedunt; atque iugum cum infidelibus ducentes fiunt Christiani illi, qui a pristinis vitae suae ethnicae criminibus abluti et sanctificati ad eadem revertuntur (cfr 1 Cor. 6,9 sqq.). Quam lato sensu Paulus monitum suum intelligi velit, ultima huius pericopae sententia (7,1) docet, qua omne inquinamentum corporis et spiritus ad ethnicismum, qui vitandus Sit, pertinere insinuat. Quapropter iis non assentimur, qui cum S. Cypr. (Test. c. Iud. III. 62) et S. Hier. (ad Ager. ep. 193,5; c. lovin. I. 10) his verbis speciatim cautum esse arbitrantur, ne fideles cum infidelibus matrimonia contraherent (Est. Nat. Pic. M Ev. etc.); neque rectius alii Paulum de epulis sacrificalibus ethnicorum vitandis speciatim cogitasse censent. Procul quidem dubio omnia generatim consortia ethnicorum illa, quibus Christiani ad infidelium mores pravos imitandos seducuntur, sunt prohibita; at de his consortiis Apostolus hoc in loco diserte non agit, sed de vitiis fugiendis, quae eos ethnicis similes reddant. Quod monitum quam conforme sit rectae rationi, quinque interrogationibus demonstrat, quibus Christianos et ethnicos diversi esse generis exponens opposita coniungi non posse monet. Duae primae, quae constructione sua arctius connectuntur, christianam religionem et ethnicismum inter se opponi insinuant : quae enim participatio (qeevoysi) dustitiae cum. zniquitate (xvopíz) , aut quae societas (xowevía) lucis ad tenebras? Nomine zustitiae christianam religionem designari , clarum est (cfr Rom. 15,17); iustitia enim propriam indolem Evangelii constituit, quippe quod totum eo tendat, ut homo fide quae per caritatem operatur iustificatus ac baptismo a pristinis peccatis ablutus lege divina observata iuste et pie et sobrie in hoc saeculo vivat (Tit. 2,12). Ethnicismi vero proprius character est iniquitas (&vopía vita sine lege); quia enim verum Deum non agnoscentes veritatem Dei in mendacium commutarunt creaturaeque potius quam creatori servierunt, gentiles traditi sunt in passiones ignominiae et in reprobum sensum, ut facerent ea quae non conveniunt (cfr Rom. 1,21, sqq.). Similiter religio christiana velut /uz intellectum illuminat omnia docens, quae ad salutem adipiscendam quomodocumque requiruntur; ethnicismus vero ignorantiae et errorum /enebris mentem obnubilat, ita ut gentes ambulent in vanitate sensus sui, tenebris obscuratum habentes intellectum , alienati a vita Dei per ignorantiam, quae est in illis propter caecitatem cordis (Eph. &,17 sq.). Secundum aliquos (cfr Est. etc.) abstractis nominibus iustitiae et lucis , iniquitatis et tenebrarum , Paulus ipsos Christianos et Ethnicos translate significare voluit (cfr EpA. 5,8 : eratis aliquando tenebrae, nunc autem lux in Domino); at rectius tenemus, eum intimam naturam christianismi et ethnicismi opponere voluisse, siquidem duabus sequentibus interrogationibus, quae iterum constructione sua arctius connectuntur, de personis agit, duorum regnorum capita et membra . ad eadem approbanda consentire posse negans :
6:15
15. quae autem conventio (cupqóvaow consensio) CAristi ad Belial, aut quae pars (ysg&) fideli cum infideli? Aliquid miri habet, quod Apostolus, ut fidelem cum infideli iugum ducere non debere ostendat, fidelem cum infideli partem non habere dicat ac proin idem per idem demonstrare videatur; at levis haec difficultas disparet, si attendimus, Apostolum, postquam primis duabus interrogationibus oppositam regnorum ipsorum indolem ac naturam insinuavit, nunc diversam et oppositam naturam membrorum utriusque regni indicare voluisse. Itaque prioris regni capiti CArísto, quo solo nomine et summa eius dignitas (utpote Uneti z5' yv!) et infinitae, quas nobis attulit, gratiarum divitiae significantur, opponitur alterius regni caput Belial, cuius nomen et propriam eius perversitatem atque simul perniciem insinuat , in quam asseclas suos proiicit?. Porro regni, cuius caput est Christus, nemo 2. Nec de scriptione nec de signiticatione huius nominis omnimoda cum certitudine constat. Codd. graeci et versiones quam maxime variant, scd ex quatuor quae inveniuntur nominis formis (BeiaX, BeXiap, BeYiav, Beia6) duae priores solae sufficiente testium auctoritate nituntur. Secundam (Biexiag), quam cum optimis codd. graecis etiam muli et boni codd. Vulg. Syr. Copt. Arm. Acth. tuentur, moderni critici praeferunt, sed simul plerique monent, nomen BzXiap exortum esse ex corrupta pronuntiatione nominis BeXiaA, alexandrinis ludaeis literas ) et c confundentibus (quam facile liquidae 0 et r permutentur, multis aliarum quoque linguarum exemplis constat); quare paucorum coniectura, Jeliar significare dominum silvae (22? p omni probabilitate caret. Cum Aquila, quem vocabulum àxo- ctárre vertisse refert, S. Hier. (in Eph. 4,27) illud explicat « absque $ugo (ex Ya particula potest membrum fieri nisi per fidem, ita ut nomen /idelis (wc) ipsam quasi Christiani naturam designet; qui vero ad regnum principis huius saeculi pertinent, quum praeter res terrenas, quae sensibus attinguntur, nihil cognoscant aut quaerant, ii ne ideam quidem fidei proprie dictae, qua bona supranaturalia apprehenduntur, sibi efformare queunt ideoque ethnici infideles (&xwzo:) iuxta propriam suam naturam recte denominantur. Quinta demum interrogatione summa Christiani dignitas vilitati ethnicorum opponitur :
6:16
16. qui autem. consensus (cv[xaváüeot; compositio) templo Dei cum idolis? Tam sanctum semper tempium Domini habebatur, ut nec idola nec quidquid ad idololatricum cultum pertitani profanatio, qualis facta est tempore regum Achaz et Manasse, una fuit ex praecipuis causis, cur Dominus templum suum relinqueret populumque profanatorem poenis affligeret (cfr Ezech. 8,3 sqq.). Atqui eadem, quae inter veri Dei templum et inter idola, oppositio habetur inter Christianos et inter ethnicismum, quia Christiani quoque sunt templum Dei : vos enim estis templum Dei vtvt, sicut dicit Deus : Quoniam inhabttabo 1n illis , et inambulabo inter eos, et ero illorum Deus, et ipsi erunt mihi populus. Utrum cum modernis criticis (TiscA. W. H. etc.) ob magnam codd. B x D L P auctoritatem legamus : Zj.et« yàp vaós «o9 écpév (nos enim Dei templum sumus), ut hac ratione Ecclesia universa templum dicatur, an consuetam lectionem (vos... estis) praeferamus, ut singuli fideles vel particularis ecclesia corinthia velut templum designetur, parum interest; siquidem Paulus et universam Ecclesiam (Ep. 2,91) et ecclesias particulares (t Cor. 3,16) et singulos fideles (1 Cor. 6,19) hoc titulo decorat. Aeque apte quoque, sive haec sive illa lectio et interpretatio eliguntur, probatio adnectitur, quam Apostolus ex Levit. 26,12 ita desumsit, ut ad Ezech. 37,27. negante et 55 vel by iugum), co quod de collo abiecerit Dei servitutem »; at nec etymologia est satis apta nec significatio ad omnes Vet. Test. locos, in quibus reperitur, quadrat. Quapropter illud ex particula negante Ya el substantivo oy (utilitas) compositum esse, cum plerisque modernis tenemus; proxima igitur eius significatio est inutilitas vel inutilis, unde ad significandam nequitiam et vilitatem transiit, atque a Paulo ad eum designandum, qui est nequitia et vilitas xac? £toyZv, summo cum iure usurpatur. In Vet. Test. nomen za velut nomen diaboli nondum adhibetur, sed significat tum perversitatem (Deut. 13,14 b», PI vx filii perversitatis i. e. homines perversi; Deut. 15,9 elc.) tum perditionem (Nah. 1,11 Lv5 meditans perditionem; Ps. 18 [17], 5 '3 *n: flumina perniciei, quae perniciem spargunt, etc.). Similiter concrete de personis utroque sensu adhibetur : 5753 (2 'à CN) perversus (1ob 34,18 etc.) ct perditor (Nah. 2,1). 28 respexisse videatur. Illis enim in locis Deusse in medio populo Israel tabernaculum suum fixurum suaque praesentia eum sanctificaturum sibique quasi consecraturum esse promittit. Atqui haec promissio veteri populo iam data in eoque impleta, quando nubes tabernaculum testimonii operuit et gloria Domini illud implevit (Exod. 40,35), per Ezechielem ad novum populum extensa multo sublimiore modo in novo foedere impletur, quoniam Deus per Spiritum S. in Ecclesia Novi Test. et in singulis fidelibus, qui viva sunt membra corporis Christi, continuo praesens adest !. Quoniam igitur inter christianam religionem et inter ethnicorum placita moresque completa est oppositio , consequens est, ut Christianis cum ethnicis iugum ducere non liceat. Quapropter Paulus ad paraenesin transiens neophytos ab omni re, quae ethnicismum sapiat, plane sese abstinere iubet magnarum quae eis factae sunt promissionum memores. Quem in finem aliquas prophetarum sententias praeprimis affert : quod si enim ludaei, ut a Deo velut filii agnoscerentur,. ab ethnicorum immunditiesibi cavere debebant, multo longius ab ea Christianisese separent oportet, quibus intimior cum Deo unio est promissa.
6:17
17. Propter quod ezite de medio eorum, et separamini (&oopíoUnze) , dicit Dominus, et immundum ne tetigeritis ;
6:18
18. et ego recipiam vos, et ero vobis in patrem et vos eritis mihi in filios et filias, dicit Dominus omnipolens. Variorum prophetarum verba, uti saepe, connectit ac libere, sensu tamen accurate retento, allegat. Verba exhortatoria (v. 17) ex Is. 59,11 sunt desumta et iuxta Alex. ita se habent : « Recedite , recedite, exite inde et immundum ne tetigeritis; exite de medio eius, separamini (xqopísUc ?) qui fertis vasa Domini ». Quibus propheta Iudaeos Babylone degentes urget , ut soluto iam exsilio ethnicam regio- . nem statim relinquant atque ab omni ethnica pollutione sibi caventes puri vasa sacra, quae olim Nabuchodonosor in Babylonem attulerat, in templum iterum inferant. Procul dubio sua monitione id intendit, ut ludaei non tantum ab omni immunditie legali corpora sua conservent pura, sed ut mentibus quoque animisque omnem ethnicam contagionem evitantes Deo purum servitium praestent; quare Apostolus iisdem verbis neophytos aptissime àdhortatur, ut omnia ethnica vitia fugiant eaque omnia a se arceant, quibus ad, ethnicorum perversa studia sectanda seducantur (cfr Knabenbauer Comm. in Is. II. p. 284). Difficilius est dictu, undenam verba promissoria (v. 18) sint desumta. Licet hac forma nusquam in Vet. Test. inveniantur, nulla tamen est ratio, cur ad ea tuenda aut cum Ca:. ad vaticinium hodie deperditum aut cum Grot. ad hymnum quendam sacrum recurramus. Equidem Paulum verba ler. 32,37 sq. prae oculis habuisse arbitror, quibus de tempore messianico agens Deus promittit : ecce ego congregabo (vel : recipiam !) eos de universis terris... e& reducam eos ad locum istum et habitare eos faciam confidenter, et erunt mihi in populum et ego ero eis in Deum ». Ut magnificum tamen ultimae promissionis sensum aperiret, eam ex immediate praecedente vaticinio messianico (Jer. 31,9 « factus sum Israeli pater, et Ephraim primogenitus meus est ») quasi explicavit. Quia enim Israelitas sibi in populum peculiarem elegit, ideo Deus est eorum pater (Deut. 32,6. 9) et Israelitas vocat iios suos, qui ipsi obedire teneantur (Deut. 15,1 sqq.), vel filios filiasque suos, quos singulari modo diligat (Is. 43,& sqq.). Num vero Apostolus simul ad promissionem Davidi de Salomone factam (2 Reg. "1,14 « ego ero ei in patrem et ipse erit mihi in filium ») respexerit, valde dubito, quamvis multi illa verba huc trahant (Thom. Est. Nat. Bisp. Dr. etc. — Kl. Br. Heinr. Goeb. etc.). Quidquid de his citationibus est, nemo dubitat, quin iuxta totam Vet. Test. doctrinam Deus Israclitas sibi peculiari modo in filios adoptaverit (cfr Rom. 9,& « quorum est adoptio filiorum ») omnesque promissiones messianicae eo tendant, ut novi regni incolae sese sublimiore modo per Spiritum adoptionis effici filios Dei sciant in similitudinem Filii Dei, cuius erunt cohaeredes (cfr Rom. 8,15 sq.). Suo igitur iure Apostolus sententiam, qua promissionum divinarum summa quaedam comprehenditur, Deo loquenti attribuere potuit; quin etiam eam , ne quis ob rei promissae sublimitatem dubius haereret, à consueto suo loquendi modo discedens omnipotenti Deo attribuere voluit. Hoc quippe solo in loco Deum appellat Tavroxoxropx , quo nomine vaticinium, ad quod eum respexisse diximus, propheta confirmaverat (Jer. 31,35 iuxta Alex. : Kóptoz ó mavroxpácwp Óvoya aoc). Eandem exhortationem , quam Isaiae verbis metaphorice expressit ' (v. 17) propheticisque Ieremiae promissionibus inculcavit (v. 18), iisdem promissionibus nixus proprio sermone repetit explicatque : 7,1. Aas ergo habentes promissiones (quas per prophetas promulgatas impletum iri Deus omnipotens auctor est), carissimi, mundemus nos ab omni inquinamento carnis et spiritus, per ficientes sanctificationem in timore Dei. Quo sensu neophyti iugum ducere cum infidelibus vetentur, ex hac sententia, uti iam innuimus, clarissime elucet : de omni ethnicorum societate aut familiaritate abrumpenda vel vitanda non agitur (secus enim istius aetatis Christiani in alium terrarum orbem transmigrare debuissent 1 Cor. 5,10), sed animis studiisque sese ab eis separare iubentur, ne eorum pravis exemplis seducti perniciosis tenebrarum operibus communicent (cfr EpA. 5,11). Quae separatio ut sit completa, sese mundent mundosque conservent oportet ab omni inquinamento carnis et spiritus, ut sint sancti corporc et spiritu (1 Cor. 7,35); qua expressione omnia peccata, quum illa, quae quia delectatione carnali consummantur, carnalia appellantur (uti gula, impudicitia etc.), tum illa, quae absque sensuum voluptate in delectatione spirituali perficiuntur ideoque spiritualia vocantur (uti vanae gloriae studium, superbia etc.) , comprehenduntur (cfr S. Thom. Summ. theol. Il. 1. qu. 792. a. 1.) et ad ethnicismum pertinere insinuantur. Licet vero ncophyti a pristinis suis inquinamentis baptismo iam abluti et mundati sint, fomite tamen peccati in eis relicto semper periculo sunt expositi, ne iterum inquinentur; quare continuo sese mundare iubentur per/icientes sanctificationem in baptismo inchoatam (TAom.) vel potius pe'/icientes sanctitatem (imveeAoUvtes &yuosóvay) , i. e. ad summum gradum puritatem suam ab omni inquinamento adducentes, id quod fieri nequit, nisi in more Dei vivant, nam « concupiscentiae tyrannis ab eo vincitur, qui Dei timore obseptum animum habet » (CArys.). Rectissime porro addit Thom., Apostolum loqui de timore filiali, qui est caritatis effectus, atque timorem commemorare, « ut doceat nos habere debere affectum ad Deum cum quadam reverentia et sollicitudine; amor enim causat securitatem , quae quandoque negligentiam parit, sed qui timet, sem- Totam hanc pericopen (6,14-7,1) aliqui moderni acath. addubitant (Schrad. . Ew. Franke Hoist. Hilg. Baljon Heinr.), atquo alii quidem ex altera quadam deperdita épistola paulina eam huc perperam transpositam suspicantur, alii etiam paulinam eius originem negant. Priores nexum, quia 6,13 et 7,2 arcte cohaereant, hac exhortatione turbari maxime urgent; alteri doctrinam quoque cum lis, quae Paulus ipse de ethnicorum commercio vitando tradat (1 Cor. 5,9), parum consonare addunt, vocesque nonnullas (BeXíap, getoyj, svppovrat, ptple, auyxatáDcou, xalaplttv) allegandique formulas (xafix A£yet Kóptos, Aéyet. Kóptog zxvtoxpétop) a paulino loquendi usu alienas notant. Quae si omnia recte obiicerentur, unanime antiquorum testium, ' qui ad: unum omnes hanc pericopen hoc in loco ponunt, suffragium non aequarent, nedum elevarent; at recte non obiiciuntur. Tantum enim abest, ut nexus exhortatione hac turbetur, ut impensissimae preces, quibus Apostolus Corinthiorum amorem síbi implorat (6,11-13; 7,2 sqq.), aliquid miri haberent, nisi quem in finem et qua ratione ab eis amari tantopere desideret, hac pericope inserta declararet. Porro admonitio quoque, ne neophyti gratiam Dei in vacuum receperint (6,1), explanatione indigebat, quam Paulus aptissime addidit, postquam sua vivendi ratione descripta (6,3-10) monitioni ipsi maiorem auctoritatem conciliavit. Ex Jis autem, quae iam adnotavimus, sufficienter elucet, nostram exhortationem cum priore epistola non pugnare; neque enim de ethnicorum commercio abrumpendo vel vitando, sed de ethnicorum vitiis fugiendis hic agitur; et quia omne inquinamentum ethnicum ei sollicite est vitandum, qui gratiam Dei in vacuum recepisse non vult, haec exbortatio rectissime dicitur esse explanatio superioris moniti. Deinde nonnulla hapaxlegomena in his versibus reperiri non negamus, sed. haud pauca ín sat multis pericopis, quae Paulo à nullo abiudicantur, inveniri addimus; praeterea non sex, sed quatuor (nam pei; legitur Col. 1,12 et xafaptetw Eph. 5,26), immo duo sola (nam ad petoy*j cfr pecé;ew 1. Cor. 9,10. 12; 10,17. 21. 30 etc. et ad cupo cfr ejugovo; 1 Cor. 7,5) iure numerantur, ex quibus unum (BrAap) electum est, quia significantius, quam duo alia nomina, quibus Paulus alibi utitur (5i£6oXo; calumniator, catavd adversarius), ipsam quasi naturam hostis generis humani exprimit (cfr p. 189. n. 2). Allegationis demum formulas Apostolus saepe variat, nec quidquam in . illis, quas hic adhibet, reperitur, quod admirationem, nedum suspicionem provocet. 2. Continuam. suam neophytorum. carilatlem Paulus demonstrat (7,2-16). A paraenesi ad suae ipsius caritatis assertionem revertens Apostolus quo semper erga Corinthios animo fuerit ac sit affectus demonstrat quum pristino suo amore commemorato et sollicitudine indicata, qua in Macedonia quoque tenebatur (cfr 2,19 sqq.), antequam de eorum praesente conditione certior esset factus, tum consolatione descripta, qua bonis nuntiis per Titum allatis est affectus (2-7). Quam consolationem uberius describens sese nunc gaudere asserit, quod priore epistola eos contristaverit; nam tristitia ista tantum in eis excitavit zelum, ut ipse scopum, quem in acerba epistola scribenda habuit, plene iam attigerit (8-12). Gaudium vero suum non parum auctum esse addit gaudio Titi, qui secum nunc in neophytis corinthiis laudandis consentiat (13-16). Quod si in huius pericopes principio Paulus id maxime intendit, ut sibi Corinthiorum animos magis magisque conciliet reliquiis suspicionis, quam pseudapostolorum calumniae forte in eis excitaverat, omnibus dispulsis, in eius fine iam secundam epistolae partem, quae de collectis agit, quodammodo praeparat, quum erga Titum quoque, quem ad eas terminandas Corinthum mittere voluit, neophytos benevolos reddat. 1.) Quo animo Paulus erga. Corinthios semper fuerit ac sit affectus (1,9-*1). buerat caritatem sibi rependant (6,13), repetens se ad eorum amorem ius habere ostendit quum propter benevolentiam fiduciamque, quam semper eis exhibuit (2-&), tum propter sollicitudinem, quam etiam in Macedonia passus est ob eorum salutem (v. 5), ac propter consolationem, quam ex bonis Titi nuntiis percepit (6. 7) ; haec enim omnia, quantopere ipse eos semper dilexerit ac diligat, clarissime demonstrant. . Praeprimis igitur iterum eorum amorem sibi expetit, quum nullam, cur ipsum non diligant, habeant rationem :
6:2
… Only the small band of obscure heroes who follow Jesus to complete victory over the world savors, in silent love and torment, perfect joy (Mt. 11:25-30; Lc. 10:21; 12:32; Io. 16:20-22, 32-33; II Cor. 4:6-18; 5:14-18; 6:2-10 and cf. 7:4-6: Paul experiences in himself the divine paradox, which is not one of words, of the Beatitudes).
… be the p. of his faithful (Col. 5:4; Heb. 9:28; I Pet. 5:4; I John 2:28; 3:2). The "nearness of the Lord" is a cause of fear, like the irruption of a thief (I Thess. 5:2-4; II Pet. 3:10; Rev. 1:3; 16:15), of austerity (Rom. 13:11 ff.; I Cor. 7:29-32; II Cor. 6:2), but also of joy (Phil. 4:4-6). Because it is connected with death and judgment, the p. must be awaited with anguish and with trust, being the passage from the precarious to the eternal …
6:3
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
15:18), nor apostolic privations and sufferings (2 Cor. 6:3 ff.; 11:23 ff.), nor visions and revelations (2 Cor. 12:1 ff.). …
6:5
… organizing the community hierarchically (Acts 14, 20-23). At the end of his life, Paul (II Tim. 3, 11) recalls the persecutions suffered there; in all likelihood, among these are to be included some of the 5 scourgings and 3 beatings mentioned in II Cor. 6, 5; 11, 23-25.
Holy Scripture relates that the Apostles fasted not a few times, especially in the election of the ministers of God (Acts 13:2-3; 14:22). St. Paul expressly places fasting among the penances with which he chastised his body and held it in subjection (II Cor. 6:5 and 11:17; I Cor. 9:27).
6:6
… In general, the expressions "Spirit of God, Spirit of Christ, Holy Spirit" are equivalent for designating the divine Person; but "Holy Spirit" sometimes indicates rather its influence or charism (Act. 6:5; 10:38; 11:24; 13:52; II Cor. 6:6); the surest criterion is to examine whether personal functions are attributed to the Spirit or whether it is distinguished from the other two divine Persons. …
6:11
… which in 73 chapters logically groups together what St. Paul wrote on each virtue (for example, ch. 7 De Caritate is composed thus: Rom. 5:5; 8:28, 35-39; 13:8-10; 12:9-11; I Cor. 6:17; 8:3, 11; 10:24; 12:31; 13:1-8, 13; 14:1; 16:14, 20, 22, 24; II Cor. 6:11-13; 8:24; 11:2; Gal. 5:13-14; Eph. 5:1; Col. 3:14; I Thess. 4:9-10; I Tim. 1:5-6; Hebr. 10:24-25; Phil. 2:4).
6:15
St. Paul (II Cor. 6, 15) likewise calls Bēliam (some codd. Bēliam, accus. of Bēliam; Vulg. Belial, but some ancient Latin texts read Beliar or Belial) the head of the perverse spirits manifesting …
… An indomitable adversary, by his Jewish origin and his Christian education, of paganism, he bursts out with that cry: "Quae autem conventio Christi et Belial" (II Cor. 6:15) and with that warning: "Nolo vos socios fieri daemoniorum" (I Cor. 10:20), which fully reveal his spirit. …
6:16
… place where one finds oneself apud Dominum, welcomed by the Lord (Ps. 83:2-5). In the economy of grace "the true worshipers worship the Father in spirit and truth": the building of the Temple becomes a spiritual exercise, man a living temple of God (II Cor. 6:16), and God himself the temple of his elect (Rev. 21:22-27). The assiduous remembrance of the presence of God being, as can be seen, a living exercise of hope, it is found in various …
II. THE TRADITION. - The Fathers often commented on the texts of Scripture cited and, from the 3rd century onward, generally teach that the seven gifts are present in all the just, who are the temple of the Holy Spirit, as St. Paul affirms (I Cor. 2:16-17; 6:19; II Cor. 6:16; cf. A. Gardell, Dons du St Esprit, in DThC, IV, II, cols. 1728-81).
… But together with the gifts, the Holy Spirit himself is also given to us, as the gift par excellence, who dwells within us: "An nescitis quia membra vestra templa sunt Spiritus Sancti, qui in vobis est, quem habetis a Deo?" (I Cor. 6:19; cf. Rom. 8:11; II Cor. 6:16). This sanctifying action of the Holy Spirit concerns not only individual believers, but also the life of the Church in particular, through sacramental graces, beginning
… 14:26; Gal. 4:6; given to us: Io. 7:39; 14:16; Act. 5:32; 8:18; Rom. 5:5; I Thess. 4:8; I Io. 3:24; 4:13; received as a gift: Act. 2:38; I Cor. 2:12), or our transformation, soul and body, into a temple of God (ibid. 3:16 ff.; 6:19; II Cor. 6:16).
we become "temples of God" (Jn. 14:23; I Cor. 3:16; II Cor. 6:16), living and fruitful by the very vitality that derives from Christ, as the branch lives and bears fruit by the sap it receives from the vine (Jn. 15:5; 17:19).
… principle of this union and transformation is sanctifying Grace itself, which, besides formally sanctifying the soul and making it deiform, procures for it the substantial presence of the Most Holy Trinity, as teaches, after St. Paul (I Cor. 3, 16; II Cor. 6, 16), the Angelic Doctor: "Above the common presence of God in all things, there is a special one that belongs to the rational creature, in which God is said to be present as the known …
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.