Introduction and Admonitions

Greeting and thanksgiving

Paul, called by the will of God to be an apostle of Christ Jesus, and our brother Sosthenes,

To the church of God which is at Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call on the name of our Lord Jesus Christ, both their Lord and ours:

Grace to you and peace from God our Father and the Lord Jesus Christ.

I give thanks to God always for you because of the grace of God which was given you in Christ Jesus,

that in every way you were enriched in him with all speech and all knowledge--

even as the testimony to Christ was confirmed among you--

so that you are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ;

who will sustain you to the end, guiltless in the day of our Lord Jesus Christ.

God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord.

3. This epistle is divided into two parts:

in the first he sends his greeting;

and in the other his message, at I give thanks to my God.

As to the first he does three things:

first, he mentions the persons who send the greeting;

second, the persons greeted, at to the church of God;

third, he wishes them well, at grace to you and peace.

4. As to the first he does two things.

First he mentions the principal person first and describes him from his name, Paul. Enough had been said about this name in the epistle to the Romans. Suffice it to say here that this name is mentioned as a token of humility, for ‘Paul’ means a small amount, which pertains to humility: though you are little in your own eyes, are you not the head of the tribes of Israel? (1 Sam 15:17); you have hidden these things from the wise and understanding and revealed them to babes (Matt 11:25).

5. Then he describes himself from his dignity.

First, he mentions how a dignity should be obtained when he says, called, since it is stated in Hebrews: one does not take the honor upon himself, but is called by God, as Aaron was (Heb 5:4).

Second, he mentions his dignity, saying, an apostle of Jesus Christ. This, of course, is the highest dignity in the Church and means ‘sent,’ because they were sent by God to act in his name on earth; hence it says in Luke: he chose from them twelve, whom he named apostles (Luke 6:13), and below: and God indeed has set some in the Church; first apostles (1 Cor 12:28).

Third, he indicates the source and cause of this dignity when he says, by the will of God. This refers to the will of his good pleasure, which chooses those who rule the Church in one way or another: the government of the earth is in the hands of the Lord, and over it he will raise up the right man for the time (Sir 10:4).

And concerning the aforesaid will it is told us under a figure that they go round about, whithersoever the will of him who governs them shall lead them (Job 37:12).

But when God sets someone in authority an account of the sins of the subjects: he makes a man that is a hypocrite to reign for the sins of the people (Job 34:30), such a ruler is not according to God’s will but according to his indignation: I have given you kings in my anger, and I have taken them away in my wrath (Hos 13:10).

6. Second, he mentions the other person who sends the greeting when he says, and Sosthenes a brother, whom he mentions along with himself, because he was the one who had reported to the Apostle the quarrels and other failings current among the Corinthians. He calls him brother, to show that he had done this not out of hatred but out of the zeal of charity: reprove a wise man and he will love you (Prov 9:8).

7. Then he mentions the persons he is greeting, saying, to the church of God that is at Corinth.

First, he mentions the chief persons, whom he describes in three ways: first, from their region when he says, to the church of God that is at Corinth, i.e., Christ’s faithful assembled at Corinth: I will give thanks to you in a great Church (Ps 35:18). Second, from their gift of grace when he says: to them who are sanctified in Christ Jesus, i.e., in the faith, passion and sacraments of Christ Jesus: but you are washed: but you are sanctified (1 Cor 6:11); Jesus also suffered outside the gate in order to sanctify the people (Heb 13:12). Third, he mentions the source of grace when he says, called to be saints, because they arrived at sanctity through the grace of being called: those whom he predestined he also called (Rom 8:30); he called you out of darkness into his marvelous light (1 Pet 2:9).

8. Then he mentions the other persons, namely the faithful who were not in that city but lived in the diocese of the city or in the environs; hence he says, with all who invoke the name of our Lord Jesus Christ by confessing the true faith: all who call upon the name of the Lord shall be delivered (Joel 2:32). And this in every place of theirs, i.e., subject to their jurisdiction; and ours, because their subjection to the bishop of the city did not exempt them from the Apostle’s power; rather they were more subject to the Apostle than to those whom he had subjected them: in all places of his dominion, bless the Lord, O my soul! (Ps 103:22).

9. Finally, he mentions in this greeting the salutary gifts he wishes them. The first of these is grace, by which we are set free of sin: they are justified by his grace as a gift (Rom 3:24) and the last is peace, which is brought to perfection in eternal happiness: he makes peace in your borders (Ps 147:14); my people will abide in a peaceful habitation (Isa 32:18).

But these two include all other gifts; hence he says: grace to you and peace.

The one who causes them is mentioned when he says: from God our Father: every good endowment and every perfect gift is from above, coming down from the Father of lights (Jas 1:17).

He adds, and from the Lord Jesus Christ, by whom he has granted to us his precious and very great promises (2 Pet 1:4); grace and truth came through Jesus Christ (John 1:17).

10. The phrase, from God our Father, can be understood of the whole Trinity, by whom we have been created and adopted as sons; but the Lord Jesus Christ is added, not as though he were a person over and above the three persons, but on account of his other nature.

Or God our Father is taken for the person of the Father, as in John: I ascend to my Father and your Father, to my God and your God (John 20:17), whereas the Lord Jesus Christ is added to indicate the person of the Son. The Holy Spirit is not mentioned, because he is the nexus of the Father and Son, and is understood when the other two persons are mentioned, or because he is the gift of both, he is understood in the gifts, grace and peace, which are granted by the Holy Spirit: but all these things one and the same Spirit works (1 Cor 12:11).

11. Then when he says, I give thanks to my God, he begins his message.

First, he gives thanks for their blessings, so that they will more easily bear the correction of their faults;

second, he begins to instruct them, at now I beseech you, brethren (1 Cor 1:10).

As to the first he does two things.

First, he gives thanks for the blessings they have already received;

second, for those they expected in the future, at waiting for the manifestation.

12. As to the first he does two things.

He mentions his thanks when he says, I give thanks to my God, who in addition to being the God of all things by creation and governance, is his and every just man’s God through faith and devotion: you are my God, and I will give thanks to you (Ps 118:28).

He also mentions this when he gives thanks; hence he says, always, because this thanks came from the ardor of charity, which was continually alive in his heart: a friend loves at all times (Prov 17:17). But although he loved them at all times and continually gave thanks for their blessings, he gave thanks for them especially at all the hours he set aside for prayer.

He also mentions those for whom he gives thanks when he says, for you, in whose blessings he rejoiced as in his own because of the union of charity: no greater joy can I have than this, to hear that my children follow the truth (3 John 1:4).

13. Then he indicates the blessings for which he gives thanks. First, in general, when he says: for the grace of God, i.e., by the grace of God, that is given you in Christ Jesus, i.e., by Christ Jesus: of his fullness we have all received grace for grace (John 1:16).

Second, in detail: first, when he mentions the abundance of their grace, saying: that in all things, namely, which pertain to salvation, you are made rich, i.e., made to overflow in him, i.e., through Christ: for your sake he became poor, so that by his poverty you become rich (2 Cor 8:9).

He explains in what matters they became rich when he says, in all utterance, either because they spoke in all manner of tongues or because they abounded in the utterance of doctrine. But because the word was not uttered properly, unless it proceeded from knowledge, he adds, and in all knowledge, i.e., the understanding of all Scriptures and, in general, of all things pertaining to salvation: he gave them a knowledge of holy things (Wis 10:10).

What the Apostle says here refers to those in the Church who were more perfect and includes even lesser personages who possessed these riches, as Augustine says: if you love the unity of which you are a member, you have whatever the others have in it. Remove envy and the possessions of others are yours, for love unites those whom greed and envy would separate.

14. Second, he shows their correctness when he says, as the testimony of Christ was confirmed in you. For the utterance of doctrine would not be correct or knowledge correct, if it disagreed with the testimony of Christ or if Christ’s testimony did not have a firm hold on their hearts by faith, because, as it is said: he who wavers is like a wave of the sea that is driven and tossed by the wind (Jas 1:6).

He says: in testimony to Christ, either because the prophets have spoken of him; to him all the prophets give testimony (Acts 10:43) or because Christ himself gave testimony: although I give testimony of myself, my testimony is true (John 8:14) or even because the Apostle in his own preaching gave testimony to Christ: they will not receive your testimony concerning me (Acts 22:18).

15. Third, he touches on the perfection of grace when he says, so that nothing is wanting to you in any grace, namely, because various persons among them enjoyed all the Charismatic graces. For it befits divine providence to bestow the necessities of life without stint: those who fear him have no want (Ps 34:9) and again those who seek the Lord lack no good thing (Ps 34:10).

16. Then he mentions the blessings to be expected in the future. In regard to this he does three things.

First, he mentions their expectation of a future blessing when he says, to you, who not only have grace at present but are waiting for the future manifestation of our Lord Jesus Christ, namely because he will be manifested to his saints not only in the glory of his humanity: your eyes will see the king in his beauty (Isa 33:17), but also in the glory of his divinity: the glory of the Lord shall be revealed (Isa 40:5). This is the revelation that makes men happy: when he appears we shall be like him, for we shall see him as he is (1 John 3:2), and in which eternal life consists: this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent (John 17:3).

Now just as those to whom Christ is revealed are happy in reality, so those who await this are happy in hope: blessed are all they who wait for him (Isa 30:18). This is why he gives thanks for their expectations.

17. Second, he shows that this expectation is not vain because of the help of God’s grace: hence he adds, who, i.e., Christ, who gave them the hope of such a manifestation, also will confirm you in the grace received: after you have suffered a little while, he will restore, establish and strengthen you (1 Pet 5:10) unto the end of your life: he who endures to the end will be saved (Matt 10:22). Not that you will be without sin, because if we say we have no sin, we deceive ourselves and the truth is not in us (1 John 1:8), but that you may be without crime, i.e., without mortal sin: if they prove themselves blameless let them minister (1 Tim 3:10). This, I say, will be in the day of the coming of our Lord Jesus Christ, because a person found without crime on the day of death will arrive at the day of judgment without crime: if a tree falls to the south or to the north, in the place where the tree falls, there it will lie (Eccl 11:3). For unless he is found without crime now, he awaits that revelation in vain.

18. Third, he assigns the reason for his promise, saying that God will strengthen you, because God is faithful: God is faithful and without iniquity (Deut 32:4). By whom you are called unto the fellowship of his Son, Jesus Christ our Lord, i.e., to have fellowship with Christ, both in the present life through the likeness of grace: if we walk in the light, as he is in the light, we have fellowship with one another (1 John 1:7) and in the future by sharing in his glory: provided we suffer with him in order that we may also be glorified with him (Rom 8:17).

But God would not seem to be faithful, if he called us to the fellowship of his Son and then denied us on his part the things by which we could attain to him. Hence Joshua says: I will not fail you or forsake you (Josh 1:5).

Warning against contentions

I appeal to you, brethren, by the name of our Lord Jesus Christ, that all of you agree and that there be no dissensions among you, but that you be united in the same mind and the same judgment.

For it has been reported to me by Chloe’s people that there is quarreling among you, my brethren.

What I mean is that each one of you says, “I belong to Paul,” or “I belong to Apollos,” or “I belong to Cephas,” or “I belong to Christ.”

Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?

I am thankful that I baptized none of you except Crispus and Gaius;

lest any one should say that you were baptized in my name.

(I did baptize also the household of Stephanas. Beyond that, I do not know whether I baptized any one else.)

1:17 For Christ sent me not to baptize, but to preach the Gospel: [n. 38] not in wisdom of speech, lest the cross of Christ should be made void. [n. 40]

19. After the greeting, the Apostle begins to instruct them.

First, he instructs them about things pertaining to all generally, namely, about the sacraments.

Second, he instructs them about things pertaining to some of them, at now concerning the collections that are made for the saints (1 Cor 16:1).

In the sacraments, three things should be considered: first, the sacrament itself, as baptism; second, the reality signified and contained, namely, grace: third, the reality signified but not contained, namely, the glory of the resurrection.

First, therefore, he discusses the sacraments themselves;

second, the graces, at now concerning spiritual things (1 Cor 12:1);

third, the glory of the resurrection, at now I make known unto you (1 Cor 15:1).

In regard to the first he does three things.

First he determines what pertains to baptism;

second, what pertains to the sacrament of matrimony, at it is absolutely heard (1 Cor 5:1);

third, what pertains to the sacrament of the Eucharist, at now concerning those things that are sacrificed (1 Cor 8:1).

20. In the first part the Apostle deals with doctrine along with baptism; thus he follows the example of the Lord, who gave the disciples the injunction to teach and to baptize in one command: go therefore and make disciples of all nations, baptizing them (Matt 28:19).

Now it should be noted that there was dissension among the Corinthian believers, because those who had been instructed assumed that they had received the better teaching and a better baptism and began to look down on the others.

21. Hence the Apostle does two things.

First, he ends the strife;

second, he attacks the cause of the strife, namely, that they glory in some of Christ’s ministers and look down on the other ones, at and I, brethren, could not speak to you (1 Cor 3:1).

As to the first he does three things.

First, he gives a friendly warning;

second, he shows the need for the warning, at for it has been signified unto me;

third, the reason for the warning, at is Christ divided.

22. In regard to the first, two things should be considered.

First, he uses humble language as one way of inducing them to heed his warning; hence he says, now I beseech you: the poor will speak with supplications (Prov 18:23); the second way is by brotherly love when he says, brethren, because this warning came from the warmth of his fraternal charity: a brother helped by a brother is like a strong city (Prov 18:19). The third way is by appealing to their reverence for Christ when he says: by the name of our Lord Jesus Christ, who should be honored by all and to whom all should be subject: in the name of Jesus every knee should bend (Phil 2:10).

23. The second thing to be considered is that he urges them to three things.

First, to concord when he says, that you all speak the same thing, i.e., that all confess the same faith and hold the same opinion in matters that must be done in common: that together you may with one voice glorify the God and Father of our Lord Jesus Christ (Rom 15:6).

Second, he forbids a vice contrary to virtue when he says: and that there be no schisms among you, because ecclesial unity must not be fragmented. As a sign of this unity the soldiers said of the coat without a seam: let us not cut it, but let us cast lots for it, whose it shall be (John 19:24). Properly speaking, there are schisms when the members of one group separate into various factions according to their various beliefs or according to their various opinions about conduct: you shall see the breaches of the city of David (Isa 22:9).

Third, he urges them to seek perfection, which is the good of the whole. For the cause of division is, while each one seeks a partial good, the perfect good is overlooked, which is the good of the whole. Therefore, he says, but that you be perfect in the same mind, which judges about conduct, and in the same judgment, which judges about belief. As if to say: these things will enable you to be perfect, if you continue in unity: over all these things have charity, which is the bond of perfection (Col 3:14); be perfect as your heavenly Father is perfect (Matt 5:48).

24. Then when he says, it has been signified unto me, he shows why it was necessary to warn them, namely, because they were burdened with the vice of contention. As if to say: it is necessary to induce you to this, for it has been signified unto me, my brethren, of you, by them who are of the house of Chloe, i.e., from a certain villa subject to the jurisdiction of the Corinthians. Or Chloe might be the name of a matron in whose home many believers assembled: that there are contentions among you, contrary to what is said in Proverbs: it is an honor for a man to separate himself from quarrels (Prov 20:24).

Then he specifies the nature of the contention when he says, now this I say, i.e., the contention consists in this, that every one of you gives himself a name derived from the person by whom he was baptized and instructed, and says: I indeed am of Paul, because he had been baptized and instructed by Paul; another says: I am of Apollo, who had preached to the Corinthians (Acts 19); still another says: and I of Cephas, i.e., Peter, to whom it had been said: you shall be called Cephas, which is interpreted Peter (John 1:42). Now they made these statements because they thought that they received a better baptism from a better baptizer, as though the virtue of the minister had an influence on the one baptized. Finally, others say: and I of Christ, who alone gives grace, because the grace of Christ alone works in Christ’s baptism: he upon whom you shall see the Spirit descending and remaining upon him, he it is who baptizes with the Holy Spirit (John 1:33). Accordingly, the baptized are called Christians from Christ alone and not Paulians from Paul: only let us be called by your name (Isa 4:1).

25. In order to avoid this error the Greeks are said to have used the following formula in baptism: let Christ’s servant, Nicholas, be baptized in the name of the Father and of the Son and of the Holy Spirit, to show that a man is not baptized interiorly, unless he is baptized by Christ. But because a man also baptizes, as a minister and member of Christ, the Church uses this formula in baptizing: I baptize you in the name of the Father and of the Son and of the Holy Spirit, which is more in keeping with the formula given by Christ, who said to the disciples: teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matt 28:19), where he also calls the apostles baptizers. It is according to this command that the minister says: I baptize you.

26. Then when he says, is Christ divided, he gives the reason for this warning that there should be no schisms and contentions among them:

first, on the part of baptism:

second, on the part of doctrine, at not in wisdom of speech (1 Cor 1:17).

In regard to the first he does three things:

First, he mentions the mistake which follows from their contention;

second, why that mistake follows, at was Paul then crucified;

third, he dismisses a false surmise, at I give God thanks.

27. He says, therefore: I have said that everyone of you says, I indeed am of Paul; and I am of Apollo; from which it follows that Christ is divided. Nor does it matter whether this is read interrogatively or remissively.

28. This can be understood in one way as though he were saying: inasmuch as there is contention among you, Christ is divided from you, because he dwells only in peace: his place is in peace (Ps 76:3); your iniquities have made a separation between you and your God (Isa 59:2).

But it is better understood of him as saying: inasmuch as you believe that a baptism performed by a better minister is better, it follows that Christ, who principally and interiorly baptizes, is divided, i.e., differs in his power and effect, depending on the differing ministers. But this is false, because it is said: one Lord, one faith, one baptism (Eph 4:5).

An even better interpretation is to understand the Apostles as saying that inasmuch as you attribute to others the things that are exclusively Christ’s, you divide Christ by forming many christs, which is contrary to what is stated in Matthew: one is your master, Christ (Matt 23:10); turn to me and be saved, all the ends of the earth! For I am God and there is no other (Isa 45:22).

29. For it should be noted that there are two powers proper to Christ in the sacrament of baptism: one is the divine power, by which he and the Father and the Holy Spirit cleanse from sin interiorly. This cannot be communicated to any creature.

The other is the power proper to his human nature, which is the power of excellence in the sacraments and consists of four things: one is that he instituted the sacraments; the second is that he can produce the effect of the sacraments without the sacraments; the third is that the merit of his passion works in baptism and the other sacraments; the fourth is that the sacraments are conferred by calling on his name. Now he could have shared this power of excellence with his ministers and particularly the fourth, namely, that baptism be consecrated in their names, but he reserved it for himself; otherwise schism would arise in the Church, for people would suppose that there are as many baptisms as baptizers.

According to Augustine this is why John the Baptist confessed that he did not know whether Christ would keep this power for himself.

30. Then when he says, was Paul then crucified, he shows that their mistake follows from their error of supposing that there are diverse baptisms, depending on the different baptizers; for this would be so, if baptism derived its power form the baptizers and not from Christ alone.

31. He shows this in two ways.

First, on the part of Christ’s passion, in virtue of which baptism works, as it says in Romans: know you not that all who are baptized in Christ Jesus are baptized in his death? (Rom 6:3). Accordingly, he says, was Paul then crucified for you? As if to say: were Paul’s sufferings the cause of our salvation, so that baptism depends on him for its saving power? As if to say: certainly not. For Christ alone is the one by whose sufferings and death our salvation is wrought: it is expedient for you that one man should die for the people, and that the whole nation not perish (John 11:50); one has died for all (2 Cor 5:14).

32. On the other hand, the Apostle seems to say the opposite in Colossians: I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ’s afflictions for the sake of his body, the Church (Col 1:24).

33. Second, he shows the same thing from the power of Christ’s name invoked in baptism; hence he adds, or were you baptized in the name of Paul? As if to say: no. For as it is said: there is no other name under heaven given to men, whereby we must be saved (Acts 4:12). Hence, too, Isaiah says: your name and your remembrance are the desire of the soul (Isa 26:8).

34. But it seems that men are not baptized in Christ’s name, for it is commanded in Matthew: teach all nations; baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matt 28:19).

The answer is that in the early Church, because Christ’s name was much hated, the apostles were inspired by the Holy Spirit to baptize in the name of Christ. Whence it is said: in the name of Christ they were baptized, both men and women (Acts 8:12). Yet, as Ambrose says, the whole Trinity is understood in the name of Christ. For ‘Christ’ means anointed, which implies not only the Son who is anointed, but the anointing itself, which is the Holy Spirit, and the one who anoints, namely, the Father as a psalm says: God, your God, has anointed you with the oil of gladness above your fellows (Ps 45:8).

But now that Christ’s name is great among the gentiles from the rising of the sun to its setting (Mal 1:11), the Church uses the formula first instituted by Christ, baptizing in the name of the Father and of the Son and of the Holy Spirit. Nevertheless, everyone baptized in this form is baptized in the name of him who is truly Son of God: that we may be in his true Son, Jesus Christ (1 John 5:30). Furthermore, all faithful are baptized in the name of Christ, that is, in faith and by confession of the name of Christ: everyone who shall call upon the name of the Lord, shall be saved (Joel 2:32); hence they are called Christians, for as many of you as have been baptized in Christ alone, have put on Christ (Gal 3:27).

Therefore, if the sufferings of Christ alone, if the name of Christ alone, confers the power to be saved on the baptized, then it is from Christ alone that baptism has the power to sanctify. Consequently, anyone who attributes this to others divides Christ into many parts.

35. Then when he says, I give God thanks, he dismisses a false surmise.

For since he had said, was Paul then crucified for you, someone might suppose that though he had not baptized in his own name, he did baptize many people as a minister.

In regard to this he does three things.

First, he gives thanks for having baptized only a few;

second, after naming the few, he adds certain others, at and I baptized also;

third, he gives the reason why he did not baptize many, at for Christ sent me not to baptize (1 Cor 1:17).

36. He says, therefore: I give God thanks, that I baptized none of you but Crispus, of whom it is said: Crispus, the ruler of the synagogue believed in the Lord with all his house (Acts 18:8), and Caius, to whom John’s third epistle is written.

But because thanksgiving has no place except for blessings received, the Apostle shows why he gives thanks in this case when he continues: lest any should say that you were baptized in my name. For holy men desire that their good deeds not be taken as an occasion of error or sin by others.

And because the Corinthians had fallen into the error of naming themselves from the baptizer and saying, I indeed am of Paul and Apollo, he thanked God that such an error had not been occasioned by his ministry. That is why he was careful to say that he had baptized those who were immune from this error.

37. Then when he says, and I baptized also, he mentions the others he had baptized, lest anything less than the truth appear in his words; hence he adds, I baptized also the household, i.e., family estate, of Stephanus, namely, of his wife.

Then because man’s memory is unreliable in regard to particular facts, he adds: beyond that, I know not, i.e., do not recall, whether I baptized any other, in person.

38. Then when he says, for Christ sent me not, he gives the reason why he baptized so few, saying, for Christ sent me not to baptize, but to preach the Gospel.

39. But this seems to be in opposition to the Lord’s command: teach all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Spirit (Matt 28:19).

The answer is that Christ sent the apostles to do both, but in such a way that they preached in person, as they said in Acts: it is not right that we should give up preaching the word of God to serve tables (Acts 6:2).

But they baptized through their ministers, and they did this because the diligence or virtue of the baptizer contributes nothing in baptism, for it is indifferent whether baptism be given by a greater or lesser personage. But in the preaching of the Gospel the wisdom and virtue of the preacher contributes a great deal; consequently, the apostles, being better qualified, exercised the office of preaching in person. In the same way it is said of Christ that he himself did not baptize but his disciples did (John 4:2); of him it is said: I must preach the good news of the kingdom of God to the other cities also, for I was sent for that purpose (Luke 4:43); the Lord has anointed me to bring good tidings to the afflicted (Isa 61:1).

The foolishness of God

For Christ did not send me to baptize but to preach the gospel, and not with eloquent wisdom, lest the cross of Christ be emptied of its power.

For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.

For it is written, I will destroy the wisdom of the wise, and the cleverness of the clever I will thwart.

Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world?

For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe.

For Jews demand signs and Greeks seek wisdom,

but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles,

but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.

For the foolishness of God is wiser than men, and the weakness of God is stronger than men.

40. After condemning their strife with a reason based on baptism, the Apostle disapproves of it again with a reason based on doctrine. For some of the Corinthians gloried in the doctrine of false apostles, who corrupt the truth of the faith with elegant words and reasons born of human wisdom.

First, therefore, the Apostle says that this method is not suited for teaching the faith;

second, he shows that he did not employ this method of teaching, when he was among them, at and I, brethren, when I came (1 Cor 2:1).

In regard to the first he does two things.

First, he states his proposition;

second, he explains it, at lest the cross of Christ.

41. He says, therefore: I have stated that Christ sent me to preach the Gospel, but not to preach it in wisdom of speech, i.e., the worldly wisdom which makes men verbose, inasmuch as it inclines them to employ many vain reasons: the more words, the more vanity (Eccl 6:11); mere talk tends only to want (Prov 14:23). Or by eloquent wisdom he means rhetoric, which teaches elegant speech by which men are sometimes drawn to assent to error and falsity: by fair and flattering words they deceive the hearts of the simple-minded (Rom 16:18); and under the figure of a harlot, which stands for heretical doctrine, it is said: you will be saved from the adventures with her smooth words (Prov 2:16).

42. But on the other hand it is said: you will see not more the insolent people, namely, in the Catholic Church, the people of an obscure speech which you cannot comprehend (Isa 33:19).

But because the Greek version has logos, which signifies reason and speech, it might be more fitting to interpret eloquent wisdom of human reason, because the things of faith transcend human reason: matters too great for human understanding have been shown you (Sir 3:25).

43. But the fact that many teachers in the Church have used human reason and human wisdom as well as elegant words would seem to be contrary to this.

For Jerome says in a letter to a great Roman orator, that all the teachers of the faith have crammed their books with an elegant portion of philosophical doctrines and sciences, so that one is at a loss whether to admire their worldly learning more or their knowledge of the Scriptures. And Augustine in the book On Christian Doctrine says: there are churchmen who have treated of divine matters not only with wisdom but with elegance.

The answer is that it is one thing to teach in eloquent wisdom, however you take it, and another to use it to teach eloquent wisdom in teaching. A person teaches in eloquent wisdom, when he takes the eloquent wisdom, as the main source of his doctrine, so that he admits only those things which contain eloquent wisdom and rejects the others which do not have eloquent wisdom: and this is destructive of the faith. But one uses eloquent wisdom, when he builds on the foundations of the true faith, so that if he finds any truths in the teachings of the philosophers, he employs them in the service of the faith. Hence Augustine says in the book On Christian Doctrine that if philosophers have uttered things suited to our faith, they should not be feared but taken from them as from an unjust possessor for our use. Again, in the same book he says: since the faculty of eloquent speech which has great power to win a person over to what is base or to what is right, why not use it to fight for the truth, if evil men misuse it for sin and error?

44. Then when he says, lest the cross of Christ should be made void, he proves his statement.

First, on the part of the matter;

second, of those who teach, at for see your vocation (1 Cor 1:26).

In regard to the first, he does three things.

First, he shows that the method of teaching by eloquent wisdom is not suited to the Christian faith;

second, he proves something he had presupposed, at for the word of the cross;

third, he clarifies the proof, at for the Jews require signs.

45. As to the first point it should be noted that even in philosophical doctrines the same method does not suit every doctrine; hence the forms of speech must fit the material, as it says in Ethics I. Now a particular method of teaching is unsuited to the subject matter, when that method destroys the chief element in the subject matter; for example, in purely intelligible matters to employ metaphorical proofs, which do not go beyond the imagination and leave the hearer stranded in images, as Boethius says in the book On the Trinity.

But the chief element in the doctrines of the Christian faith is salvation effected by the cross of Christ; hence he says: for I judged not myself to know anything among you, but Jesus Christ: and him crucified (1 Cor 2:2). On the other hand, a person who depends chiefly on eloquent wisdom when he teaches, to that extent makes the cross of Christ void. Therefore, to teach in eloquent wisdom is not suited to the Christian faith. Consequently, he says, lest the cross of Christ should be made void, i.e., lest in trying to preach in eloquent wisdom, faith in the power of Christ’s cross be made void: then is the stumbling block of the cross made void (Gal 5:11); remember how they said: rase it, all the way to its foundation (Ps 137:7).

46. Then when he says, for the word of the cross, he proves that the cross of Christ is made void by the method of teaching which consists in wisdom of speech.

As to the first he does two things.

First he gives the proof:

second, he gives the reason for his statements, at for it is written.

47. He says, therefore: the reason I have said that the cross of Christ is made void, if the teachings of the faith are presented in eloquent wisdom is that for the word of the cross, i.e., the announcing of Christ’s cross is foolishness, i.e., it appears foolish, to them indeed who perish, i.e., to unbelievers, who consider themselves wise according to the world, for the preaching of the cross of Christ contains something which to worldly wisdom seems impossible; for example, that God should die or that the all-powerful should suffer at the hands of violent men. Furthermore, that a person not avoid shame when he can, and other things of this sort, are matters which seem contrary to the prudence of this world. Consequently, when Paul was preaching such things, Festus said: Paul, you are beside yourself: much learning makes you mad (Acts 26:24). And Paul himself says: we are fools for Christ’s sake (1 Cor 4:10).

And lest someone believe that in fact, the word of the cross does contain foolishness, he adds, but to them who are saved, that is, to us, namely, Christ’s faithful who are saved by him: he will save his people from their sins (Matt 1:21), it is the power of God, because they recognize in the cross of Christ God’s power, by which he overcame the devil and the world: the lion of the tribe of Judah, has conquered (Rev 5:5), as well as the power they experience in themselves, when together with Christ they die to their vices and concupiscences, as it says in Galatians: those who belong to Christ Jesus have crucified the flesh with its passions and desires (Gal 5:24). Hence it is said: the Lord sends forth from Zion your mighty scepter (Ps 110:10); strength went out of him and healed all (Luke 6:19).

48. Then when he says, for it is written, he states the reason for the above:

first, he tells why the word of the cross is foolishness to men;

second, why this foolishness is the power of God to them who are saved, at for, seeing that in the wisdom of God.

In regard to the first he does two things:

First, he adduces a text which foretells what is asked;

second, he shows that it has been fulfilled, at where is the wise.

49. It should be noted in regard to the first point that anything good in itself cannot appear foolish to anyone, unless there is a lack of wisdom. This, therefore, is the reason why the word of the cross, which is salutary for believers, seems foolish to others, namely, because they are devoid of wisdom; and this is what he says: for it is written: I will destroy the wisdom of the wise: and the prudence of the prudent I will reject.

This can be taken from two places: for it is written in Obadiah: will I not destroy the wisdom out of Edom, and prudence out of Mount Esau? (Obad 1:8); but it is more explicit in Isaiah: the wisdom of their wise men shall perish, and the discernment of the prudent shall be hid (Isa 29:14).

Now wisdom and prudence are different: for wisdom is knowledge of divine things; hence it pertains to contemplation; the fear of the Lord is wisdom (Job 28:28). Prudence, however, is, properly speaking, knowledge of human things; hence it is said: wisdom is prudence to a man (Prov 10:23), namely, because knowledge of human affairs is called wisdom. Hence, the Philosopher also says in Ethics VI that prudence is the right understanding of things to be done; and so prudence pertains to reason.

50. Yet it should be noted that men, however evil, are not altogether deprived of God’s gifts; neither are God’s gifts in them destroyed. Consequently, he does not say absolutely, I will destroy the wisdom, because all wisdom is from the Lord God (Sir 1:1), but I will destroy the wisdom of the wise, i.e., which the wise of this world have invented for themselves against the true wisdom of God, because as it is said: this is not wisdom, descending from above; but earthly, sensual, devilish (Jas 3:15). Similarly, he does not say, I will reject prudence, for God’s wisdom teaches true prudence, but the prudence of the prudent, i.e., which is regarded as prudent by those who esteem themselves prudent in worldly affairs, so that they cling to the goods of this world, or because the prudence of the flesh is death (Rom 8:6).

Consequently, because of their lack of wisdom they suppose that it is impossible for God to become man and suffer death in his human nature; but due to a lack of prudence they consider it unbecoming for a man to endure the cross, despising the shame (Heb 12:2).

51. Then when he says, where is the wise man, he shows that the prophecy about the destruction of human wisdom and prudence has been fulfilled.

First, he presents the proving reason in the form of a question;

second, he draws the conclusion, at has not God made foolish the wisdom of this world.

52. He says, therefore: where is the wise? As if to say: he is not found among the faithful who are saved. By the wise he understands one who searches for the secret causes of nature: how will you say to Pharaoh: I am the son of the wise? (Isa 19:11). This refers to the gentiles, who pursue the wisdom of this world. Where is the scribe, i.e., the skilled in the law: and this is referred to the Jews. As if to say: not among the believers. Has any one of the rulers believed in him? (John 7:48) Where is the disputer of this world, who through prudence examines what is suitable to human life in the affairs of this world. As if to say: he is not found among the believers. This refers to both Jews and gentiles: the sons of Hagar, who seek for understanding on the earth (Bar 3:23).

The Apostle seems to have based this question on Isaiah: where is the learned? (Isa 3:18), for which he substitutes the wise; where is the one who ponders the words of the law? for which he substitutes scribe. Where is the teacher of little ones? for which he substitutes the disputer of this world, because it is mainly little ones who are customarily instructed in matters pertaining to the moral life.

53. Then when he says, has not God made foolish, he draws the conclusion contained in the question. As if to say: since those who are considered the wise of this world have failed in the way of salvation, has not God made foolish the wisdom of this world, i.e., proved it foolish, inasmuch as those versed in this wisdom have been found so foolish that they have not discovered the road to salvation: every man is stupid and without knowledge (Jer 51:17); your wisdom and your knowledge have led you astray (Isa 47:10).

54. Another way to interpret this is as if he were saying: I will destroy the wisdom of the wise: and the prudence of the prudent I will reject, i.e., I will strike it first from my preachers: surely I am too stupid to be a man (Prov 30:1). I have not the understanding of a man. Where is the wise? As if to say: he is not found among the preachers: you have hid these things from the wise and prudent, and revealed them to little ones (Matt 11:25). Has not God made, i.e., proved, foolish the wisdom of this world by achieving what it considered impossible, namely, that a dead man rise, and other things of this sort?

55. Then when he says, for, seeing that in the wisdom of God, the world, by wisdom, knew not God, he states the reason why the faithful are saved by the foolishness of preaching. He had already stated that the word of the cross, to them indeed who perish, is foolishness, but the power of God to those believing of salvation; it pleased God, by the foolishness of our preaching, i.e., by the preaching which human wisdom considers foolish, to save them who believe; and this because the world, i.e., worldly men, knew not God by wisdom taken from things of the world; and this in the wisdom of God.

For divine wisdom, when making the world, left indications of itself in the things of the world, as it says in Sirach: he poured wisdom out upon all his works (Sir 1:10), so that the creatures made by God’s wisdom are related to God’s wisdom, whose signposts they are, as a man’s words are related to his wisdom, which they signify. And just as a disciple reaches an understanding of the teacher’s wisdom by the words he hears from him, so man can reach an understanding of God’s wisdom by examining the creatures he made: his invisible nature has been clearly perceived in the things that have been made (Rom 1:20).

But on account of the vanity of his heart man wandered from the right path of divine knowledge; hence it is said: he was in the world, and the world was made through him, yet the world knew him not (John 1:10). Consequently, God brought believers to a saving knowledge of himself by other things, which are not found in the natures of creatures; on which account worldly men, who derive their notions solely from human things, considered them foolish: things such as the articles of faith. It is like a teacher who recognizes that his meaning was not understood from the words he employed, and then tried to use other words to indicate what he meant.

56. Then when he says, for the Jews, he explains his proof:

first in regard to the statement that the word of the cross, to them indeed who perish, is foolishness;

second, in regard to the statement that to them who are saved, it is the power of God unto them who are called.

Concerning the first, he does two things.

First, he mentions the differing interests of those who perish;

second, from this he assigns the reason for what he had said, at but we preach Christ crucified.

57. Among those who perish, i.e., unbelievers, some were Jews and some gentiles. He says, therefore: I have said that the word of the cross is foolish to them who perish, and this because the Jews require signs, for the Jews were used to being instructed in a divine manner: he led him about and taught him (Deut 32:10), in the sense that God’s teachings were accompanied by many marvels: in the sight of their fathers he wrought marvels in the land of Egypt (Ps 78:12). Consequently, they require signs from everyone asserting a doctrine: Master, we would see a sign from you (Matt 12:38); we have not seen our signs (Ps 74:9).

But the Greeks seek after wisdom, being interested in the pursuit of wisdom: the wisdom, I say, which is founded on the reasons of worldly things and of which it is said: let not the wise man glory in his wisdom (Jer 9:23). By the Greeks are understood all the gentiles who received worldly wisdom from the Greeks. When they sought wisdom, therefore, they wished to judge every doctrine proposed to them according to the rule of human wisdom.

58. Then he concludes why the word of the cross is foolishness to them, saying: but we preach Christ crucified, as below: you shall show the death of the Lord, until he comes (1 Cor 11:26), unto the Jews indeed a stumbling block because they desired strength working miracles and saw weakness suffering, for he was crucified through weakness (2 Cor 13:4). Unto the gentiles foolishness, because it seemed against the nature of human reason that God should die and that a just and wise man should voluntarily expose himself to a very shameful death.

59. Then when he says, but unto them who are called, he explains what he meant when he said, to them who are saved it is the power of God.

First, he manifests this;

second, he assigns the reason, at for the foolishness of God.

60. He says, therefore: it has been stated that we preach Christ crucified: unto the Jews a stumbling block, and unto the gentiles foolishness; but we preach Christ, the power of God and the wisdom of God: unto them who are called, both Jews and Greeks, i.e., to those Jews and gentiles who were called to faith in Christ. They recognize the power of God in Christ’s cross, by which devils are overcome, sins forgiven and men saved: be exalted, O Lord, in your strength! (Ps 21:13).

He says this against the Jews, who made a stumbling block of Christ’s weakness. They also recognize in it the wisdom of God, inasmuch as he delivered the human race in a most becoming manner by the cross: men were taught what pleases you, and were saved by wisdom (Wis 9:13).

61. He is called the power of God and all the wisdom of God by appropriation: the power, because the Father does all things through him: all things were made through him (John 1:3); the wisdom, because the Word, which is the Son, is nothing less than begotten or conceived wisdom: I came forth from the mouth of the Most High (Sir 24:5).

But it is not to be understood as though God the Father is powerful and wise by begotten power of wisdom, for, as Augustine proves in On the Trinity, it would follow that the Father would have being from the Son, because for God to be wise and to be powerful are his very essence.

62. Then when he says, for the foolishness of God, he assigns the reason for what he had said and tells how something weak and foolish could be the power and wisdom of God, for the foolishness of God is wiser than men. As if to say: something divine seems to be foolish, not because it lacks wisdom but because it transcends human wisdom. For men are wont to regard as foolish anything beyond their understanding: matters too great for human understanding have been shown you (Sir 3:23). And the weakness of God is stronger than men, because something in God is not called weak on account of a lack of strength but because it exceeds human power, just as he is called invisible, inasmuch as he transcends human sight: you show your strength when men doubt the completeness of your power (Wis 12:17).

However, this could refer to the mystery of the Incarnation, because that which is regarded as foolish and weak in God on the part of the nature he assumed transcends all wisdom and power: who is like to you among the strong, O Lord? (Ex 15:11)

God’s choice of the weak

For consider your call, brethren; not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth;

but God chose what is foolish in the world to shame the wise, God chose what is weak in the world to shame the strong,

God chose what is low and despised in the world, even things that are not, to bring to nothing things that are,

so that no human being might boast in the presence of God.

He is the source of your life in Christ Jesus, whom God made our wisdom, our righteousness and sanctification and redemption;

therefore, as it is written, Let him who boasts, boast of the Lord.

63. After showing that the method of teaching according to eloquent wisdom does not suit Christian doctrine by reason of its subject matter, the cross of Christ, the Apostle now shows that the same method is not suitable for Christian teaching by reason of the teachers: a parable is unseemly in the mouth of fools (Prov 26:7); a parable out of a fool’s mouth shall be rejected (Sir 20:22). Therefore, because the first teachers of the faith were not wise in carnal wisdom, it was not suitable for them to teach according to eloquent wisdom.

In regard to this he does two things.

First, he shows how the first teachers of the faith were not versed in carnal wisdom and suffered from a defect in human affairs;

second, how this defect was made up for them by Christ, at but of him are you.

Concerning the first, he does three things.

First, he excludes worldly excellence from the first teachers of the faith;

second, he adds to their subjection in regard to the world, at but the foolish things of the world;

third, he assigns the reason, at that no flesh should glory.

64. He says, therefore: it has been stated that the foolishness of God is wiser than men (1 Cor 1:25), and you can consider this in your own life; for see, i.e., consider carefully, your vocation, brethren, i.e., how you were called: for you did not approach him by yourselves but you were called by him: whom he predestined he also called (Rom 8:30); he called you out of the darkness into his marvelous light (1 Pet 2:9).

But he urges them to ponder the manner of their calling by considering the ones by whom they were called, as Isaiah says: look unto Abraham your father, and to Sarah that bore you (Isa 51:2).

From these ministers of our calling he first of all excludes wisdom when he says: that there are not many, of those by whom you were called, wise according to the flesh, i.e., in carnal and earthly wisdom: for this is not wisdom descending from above: but earthly, sensual, devilish (Jas 3:15); the children of Hagar also, who search after the wisdom that is of the earth (Bar 3:23). He says, not many, because some few had been instructed even in worldly wisdom, as he himself and Barnabas, or in the Old Testament Moses, of whom Acts says that he had been instructed in all the wisdom of the Egyptians (Acts 7:22).

Second, he excludes worldly power when he says, not many mighty, namely, according to the world; hence it is said: has any one of the rulers believed in him? (John 7:48) Where are the princes of nations? They are cut off and are gone down into hell (Bar 3:16, 19).

Third, he excludes lofty birth when he says, not many noble. Yet some of them were noble, as Paul himself, who said that he had been born in a Roman city (Acts 22:25), and others referred to in Romans: they are men of notes among the apostles (Rom 16:7).

65. Then when he says, but the foolish things, he shows that they were lowly according to worldly standards. First, he shows that they lacked wisdom when he says, the foolish things of the world, i.e., those whom the world would consider foolish, God has chosen for the offices of preaching, namely, ignorant fisherman: understanding that they were illiterate and ignorant men, they wondered (Acts 4:13); where is the learned? Where is he who ponders the words of the law? (Isa 33:18). And this that he may confound the wise, i.e., those who trusted in the wisdom of the world, whereas they themselves did not know the truths revealed to the simple: you had hidden these things from the wise and understanding and revealed them to babes (Matt 11:25); where then are your wise men? Let them tell you what the Lord of hosts has purposed (Isa 19:12).

66. Second, he shows that they lacked power, saying, and the weak things of the world, i.e., men with no power in the world, such as peasants and plebeians, God has chosen for the office of preaching: I will deliver them into your hand by the servants of the governors of the districts (1 Kgs 20:13); and in Proverbs it says that wisdom has sent out her maids to call from the highest places in the town (Prov 9:3). Weakness is designated by both of these shortcomings in the first preachers; and this that he may confound the strong, i.e., the powerful of this world: the haughtiness of man shall be humbled, and the pride of men shall be brought low (Isa 2:17).

67. Third, he mentions a defect of nobility, about which three things can be considered.

First, a certain splendor of rank, which is implied in the word nobility. And against this he says, and the base things of the world, i.e., the things that are ignoble according to the world: you are honorable, but we without honor (1 Cor 4:10).

Second, about the nobility he considers the honor and reverence which is due to such people, and opposed to these he says, and the things that are contemptible, i.e., men looked down upon by the world, God has chosen for the office of preaching: we have become a taunt to our neighbors, mocked and derided by those round about us (Ps 79:4).

Third, the grand opinion men have of the nobility. Opposed to this he says, and things that are not, i.e., men who seem to be nothing in the world: the strength of whose hands was to me as nothing, and they were thought unworthy of life itself (Job 30:2), has God chosen for the office of preaching. This he did that he might bring to naught things that are, i.e., those who seem to be something in this world: the Lord of hosts had purposed it, to defile the pride of all glory, to dishonor all the honored of the earth (Isa 23:9).

68. Then he reveals the cause of all this, saying: he has not chosen the great but the lowly, that no flesh should glory in his sight, i.e., that no one may glory in his own worldly greatness as compared with the Lord: let not the wise man glory in the wisdom, let not the mighty man glory in his might, and let not the rich man glory in his riches (Jer 9:23).

For inasmuch as God did not subject the world to his faith by employing the great ones of the world but the lowly ones, man cannot boast that the world was saved by employing worldly greatness. However, since it might appear that worldly greatness did not originate from God, if he never employed it for his purposes, God employed a few and later a great number of the worldly great for the office of preaching. Hence a Gloss says that if the faithful fisherman had not come first, the humble orator could not have come later. Furthermore, it pertains to God’s glory to draw the great of the world by means of the lowly.

69. Then when he says, but of him are you, he prevents the preachers of the faith, since they were not the worldly great but the lowly, from being regarded as contemptible, by showing how God supplied for their defects. In regard to this he does three things.

70. First, he indicates who deserves the honor for the world’s salvation, which was procured by the ministry of preaching. He says: you have been called not by the great of this world but by the lowly; consequently, your conversion should not be attributed to men but to God. In other words, but of him are you, i.e., by God’s power you are called in Christ Jesus, i.e., joined to him by grace: we are his workmanship, created in Christ Jesus for good works (Eph 2:10).

71. Then he shows how God supplies for the deficiencies of his preachers by means of Christ: first, as to their lack of wisdom when he says, who, namely, Christ, is made unto us, who preach the faith, and by us unto all the faithful, wisdom, because by adhering to him who is the wisdom of God and by partaking of him through grace, we have been made wise; and this is our God, who gave Christ to us and few us to him, as it says in John: no man can come to me, except the Father who has sent me draw him (John 6:44); this is your wisdom and understanding in the sight of nations (Deut 4:6).

Second, as to their lack of power he says, and justice, which is called a breastplate because of its strength: he will put on righteousness as a breastplate (Wis 5:19). Now Christ is said to have been made righteousness for us, inasmuch as we are made righteous by faith, as it says in Romans: the righteousness of God through faith in Jesus Christ for all who believe (Rom 3:22).

Third, as to their lack of nobility he says, and sanctification and redemption, for we are sanctified by Christ, inasmuch as it is through him that we are joined to God, in whom true nobility is found: those who honor me I will honor, and those who despise me shall be lightly esteemed (1 Sam 2:30). Hence it is said: Jesus suffered outside the gate in order to sanctify the people through his own blood (Heb 13:12). But he has been made our redemption, inasmuch as we have been redeemed by him from the slavery of sin, in which true baseness consists; hence it is said: you have redeemed me O Lord, faithful God (Ps 31:6).

72. Third, he assigns the cause of the above when he says, that, as it is written: he who glories may glory in the Lord, where our version has: in this let him glory, that he understands and knows me (Jer 9:24).

For he is saying: if man’s salvation does not spring from any human greatness but solely from God’s power, the glory belongs not to man but to God, as it says in a Psalm: not to us, O Lord, not to us; but to your name give glory (Ps 115:1); to him who gives me wisdom will I give glory (Sir 51:23).

God’s Hidden Wisdom

Paul speaks God’s mystery

When I came to you, brethren, I did not come proclaiming to you the testimony of God in lofty words or wisdom.

For I decided to know nothing among you except Jesus Christ and him crucified.

And I was with you in weakness and in much fear and trembling;

and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power,

that your faith might not rest in the wisdom of men but in the power of God.

Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away.

But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glorification.

73. After indicating the suitable way to present Christian doctrine, the Apostle now shows that he observed it.

In regard to this he does three things:

first, he shows that he did not make use of worldly greatness with them;

second, he shows in which cases he employs spiritual excellence, at yet we speak wisdom among the perfect;

third, he indicates the reason, at which things also we speak (1 Cor 2:13).

First, he states that he did not manifest the loftiness of worldly wisdom among them;

second, that he does not pretend to have the excellence of worldly power, at and I was with you in weakness;

third, that he does not pretend to lofty eloquence, at and my speech.

Concerning the first he does two things.

First, he states his purpose;

second, the reason, at for I judged not.

74. He says, therefore: I have said that Christ sent me to preach the Gospel not in eloquent wisdom and that there are not many wise, and I, brethren, although I possess worldly wisdom: even if I am unskilled in speaking, I am not in knowledge (2 Cor 11:6), when I came to you to convert you to Christ: teaching the word of God among them (Acts 18:11); with great power the apostles gave their testimony to the resurrection of the Lord Jesus (Acts 4:33); and this not in loftiness of speech or of wisdom.

Now lofty wisdom consists in considering sublime and exalted matters that transcend man’s reason and understanding: I dwelt in the highest places (Sir 24:7). But lofty words can refer to the words signifying the thoughts of wisdom: the words of the wise are as goads and as nails deeply fastened in (Eccl 12:11) or to its method of reasoning by subtle paths; for the Greek version has logos, which signifies both speech and reason, as Jerome says. The Apostle says this, because he did not wish to support the teaching of Christ with the lofty speech of wisdom: talk no more so very proudly (1 Sam 2:3).

75. Then he discloses the reason for this, saying: for I judged not myself to know anything among you, but Jesus Christ. For this work there was no need to make a display of wisdom but to show his power: we preach not ourselves but Jesus Christ (2 Cor 4:5). Consequently, he employed only those things which proved Christ’s power, and regarded himself as knowing nothing but Jesus Christ: let him who glories glory in this, that he understands and knows me (Jer 9:24).

But in Christ Jesus, as it says in Colossians, are hid all the treasures of wisdom and knowledge (Col 2:3), both by reason of the fullness of his godhead and the fullness of his wisdom and grace and by reason of knowing the profound reasons of the Incarnation. Yet the Apostle did not declare these things to them but only those that were more obvious and lowly in Christ Jesus; therefore, he adds: and him crucified. As if to say: I have presented myself to you, as though I know nothing but the cross of Christ; hence he says in Galatians: far be it from me to glory except in the cross of our Lord Jesus Christ (Gal 6:14).

Therefore, since the cross of Christ is made void by the wisdom of speech, as has been stated, the Apostle came not in loftiness of speech or of wisdom.

76. Then when he says, and I was with you in weakness, he shows that he did not pretend to have any power when he was among them, but on the contrary, weakness within and without.

Hence in regard to what is without he says, and I was with you in weakness, i.e., I suffered tribulations among you: you know how through infirmity of the flesh I preached the Gospel to you heretofore (Gal 4:13); those who choose another god multiply their sorrows (Ps 16:4).

As to what is within he says, and in fear, namely, of threatening evils, and in much trembling, namely, inasmuch as inward fear flows over to the body: combats without, fears within (2 Cor 7:5).

77. Then when he says, and my speech, he shows that he made no pretence at loftiness of speech among them. In regard to this he does three things.

First, he disavows any unbecoming method of preaching when he says, and my speech, whenever I instructed anyone separately and in private: let no evil talk come out of your mouths, but only such as is good for edifying (Eph 4:29), and my preaching, whenever I spoke in public, was not in the persuasive words of human wisdom, i.e., rhetoric, which forms phrases to persuade. Hence, just as he had said earlier that it was not his intention to make his preaching rest on philosophical reasoning, so now he says that it was not his intention to make it rest on persuasions of rhetoric: you will see no more the insolent people, the people of an obscure speech which you cannot comprehend (Isa 33:19).

78. Second, he discloses the correct method, which he employed in preaching, when he says: but my speech was in showing of the Spirit and power. This can be interpreted in two ways: in one way that the Holy Spirit was given to those who believed his preaching in the sense of Acts: while Peter was yet speaking these words, the Holy Spirit fell on all of them who heard the word (Acts 10:44). Similarly, he also confirmed his preaching by showing power, i.e., by working miracles: confirming the word with signs that followed (Mark 16:20); he gives to you the Spirit, and works miracles among you (Gal 3:5).

In another way it can be taken to mean that the Spirit spoke through him: the Spirit of the Lord speaks by me (2 Sam 23:2); since we have the same Spirit of faith, we too believe (2 Cor 4:13). He also confirms his preaching by showing forth many powerful works in his manner of life: you are witnesses, and God also, how holy and righteous and blameless was our behavior to you believers (1 Thess 2:10).

79. Third, he assigns the reason for this when he says, that your faith might not stand on the wisdom of men, i.e., not rest on human wisdom which frequently deceives men: your wisdom and your knowledge led you astray (Isa 47:10), but on the power of God, i.e., that faith might rest on divine power and so not fall: I am not ashamed of the Gospel: it is the power of God for salvation to everyone who has faith (Rom 1:16).

80. Then when he says, we speak wisdom, he shows with whom he uses the loftiness of spiritual wisdom:

first, he states what he intends;

second, he clarifies it, at although not the wisdom.

81. He says, therefore: among you I have only preached Christ crucified, yet we speak wisdom, i.e., profound doctrine, among the perfect.

Now men are said to be perfect in two ways: first, in regard to the intellect; second, in regard to will. For among all the powers of the soul these are peculiar to man. Consequently, man’s perfection must be reckoned in terms of these powers. But the perfect in intellect are those whose mind has been raised above all carnal and sense-perceptible things and can grasp spiritual and intelligible things. Of such it is said: solid food is for the perfect, for those who have their faculties trained by practice to distinguish good from evil (Heb 5:14). The perfect in will, on the other hand, are those whose will, being raised above all temporal things, clings to God alone and to his commands. Hence after setting forth the commandments of love Christ added: be perfect as your heavenly Father is perfect (Matt 5:48).

Consequently, since the teachings of the faith are aimed at making faith work through love (Gal 5:6), it is necessary that a person instructed in the teachings of the faith not only be well-disposed in intellect for accepting and believing the truth, but also well-disposed in will for loving and doing good works.

82. Then when he says, although not the wisdom, he explains what sort of wisdom he means.

First, he gives the explanation;

second, he supports the explanation with a reason, at which none of the princes (1 Cor 2:8).

First, he explains the nature of that wisdom in relation to unbelievers;

second, in relation to believers, at but we speak the wisdom of God.

83. He says, therefore: I have said that we speak wisdom among the perfect, although not the wisdom of this world, i.e., of worldly things, or the wisdom which rests on human reasons, neither that of the princes of this world.

84. Thus he separates it from worldly wisdom both as to the method and to the subject of inquiry and to the authors, who are the rulers of this world. This can be understood of three classes of rulers, corresponding to the three types of human wisdom.

First, rulers and worldly potentates can be called the rulers of this age in the sense of a Psalm: the kings of the earth set themselves, and the rules take counsel together, against the Lord and his anointed (Ps 2:2). From these rulers came the wisdom of human laws, by which the affairs of this world are conducted in human life. Second, the devils can be called the rulers: the ruler of this world is coming. He has no power over me (John 14:30). From these rulers come the wisdom of honoring devils, namely, necromancy, magical arts and the like. Third, philosophers can be called the rulers of this world, insofar as they put themselves forward as rulers of men in teaching. Of these it is said: the princes of Zoan are utterly foolish; the wise counselors of Pharaoh give stupid counsel (Isa 19:11). From these rulers all human philosophy has come.

Now the first of these three types of rulers are destroyed by death and the loss of power and authority; the second, i.e., the devils, are destroyed not by death but by the loss of power and authority as in John: now shall the ruler of this world be cast out (John 12:31); of the third group Baruch asks: where are the rulers of the nations? (Bar 3:16), and then answers: they have vanished and gone down to Hades (Bar 3:19). Consequently, just as none of them lasts, so their wisdom cannot be solid. Therefore, it should not be relied on.

85. Then when he says, but we speak, he explains this wisdom as related to believers.

First, he describes it as to its subject manner and authority when he says, but we speak the wisdom of God, i.e., which is God and from God. For although all wisdom is from God (Sir 1:1), this wisdom, which is about God, is from God in a special way, namely, by revelation: who has learned your counsel, unless you have given wisdom and sent your Holy Spirit from on high? (Wis 9:17).

86. Second, he indicates one of its characteristics, saying, in a mystery, a wisdom which is hidden, for this wisdom had been hidden from men, inasmuch as it transcends man’s intellect: many things are shown to you above the understanding of men (Sir 3:25); hence it is said: it is hid from the eyes of all living (Job 28:21).

And because the method of teaching should suit the doctrine, he says that he speaks it in a mystery, i.e., in occult words or signs: by the Spirit he speaks mysteries (1 Cor 14:2).

87. Third, he discloses the fruit of this wisdom, saying, which God ordained, i.e., prepared, unto our glory, i.e., of the preachers of the faith, who deserve great glory before God and men for preaching such a lofty wisdom: the wise who possess glory (Prov 3:35).

The phrase, unto our glory, can refer to all the faithful whose glory it is that they shall know in the full light the things now preached in a mystery: this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent (John 17:3).

Revelation of the Spirit

None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory.

But, as it is written, What no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him,

God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God.

For what person knows a man’s thoughts except the spirit of the man which is in him? So also no one comprehends the thoughts of God except the Spirit of God.

Now we have received not the spirit of the world, but the Spirit which is from God, that we might understand the gifts bestowed on us by God.

88. Having explained the wisdom he speaks among the perfect, the Apostle now gives the reason behind the explanation:

first, insofar as he described it in relation to unbelievers;

second, in relation to believers, at but to us God has revealed.

first, he states his proposition;

second, he proves it, at for if they had known it.

89. He says, therefore: I have said that the wisdom we speak is not the wisdom of the rulers of this world; for this is the wisdom which none of the princes of this world knew. This is true regardless of which class of rulers be considered; for worldly rulers did not know this wisdom, because it surpasses the rules of human government: he takes away understanding from the chiefs of the people of the earth, and makes them wander in a pathless waste (Job 12:24). Philosophers, too, have not known it, because it transcends human reason; hence it is said: the searchers for understanding on the earth have not learned the way to wisdom (Bar 3:23). Finally, the devils have not known it, because it surpasses all created wisdom; hence it is said: it is hid from the eyes of all living, and the fowls of the air know it not. Destruction and death have said: with our ears we have heard the fame thereof (Job 28:21).

90. Then when he says, for if they had known, he proves what he had said:

first, he proves it by a sign which indicates that the rulers did not know God’s wisdom, insofar as it is hidden in him;

second, he proves on scriptural authority that they did not know it as prepared for our glory, at as it is written.

91. He says, therefore: I am correct in saying that the rulers of this world did not understand God’s wisdom; for if they had known it, they would certainly have known that Christ is God, who is contained in this wisdom, and knowing it, they would never have crucified the Lord of glory, i.e., Christ the Lord, who gives glory to his own: the Lord of hosts, he is the king of glory (Ps 24:10) and he brought many sons into glory (Heb 2:10).

For since the rational creature by nature desires glory, it cannot occur to the human will to destroy the author of glory.

That the rulers crucified Jesus Christ is certain, if by rulers is meant those in power among men, for it it said: the kings of the earth set themselves, and the rulers take counsel together, against the Lord and his anointed (Ps 2:2). In Acts this is referred to Herod and Pilate and the Jewish leaders, who consented to Christ’s death (Acts 4:27). But the devils also had a part in Christ’s death by persuading, for John says: the devil, having now put into the heart of Judas Iscariot to betray him (John 13:2). Furthermore, the pharisees and scribes versed in the law and students of wisdom, procured Christ’s death by instigating and approving.

92. Two difficulties arise here: the first concerns the statement that the God of glory was crucified. For Christ’s godhead, according to which Christ is called the Lord of glory, cannot suffer anything.

The answer is that Christ is one person subsisting in two natures, the human and the divine. Hence he can be described by names drawn from either nature; furthermore, no matter what the name by which he is designated, it can be predicated of him, because there is but one person underlying both natures. Consequently, we can say that the man created the stars and that the Lord of glory was crucified; however, it was not as man that he created the stars, but as God; nor was it as God that he was crucified, but as man.

Hence this phrase refutes Nestorius’ error asserting that there is one nature, composed of God and man, in Christ; because if Nestorius were correct, it would not be true to say that Lord of glory was crucified.

93. The second difficulty is that he seems to suppose that the Jewish rulers or the devils did not know that Christ was God. Indeed, as far as the Jewish rulers were concerned, this seems to be supported by Peter’s statement in Acts: I know that you did it in ignorance, as did also your rulers (Acts 3:17).

This in turn seems to be contrary to what it says in Matthew: but when the tenants saw the son, they said to themselves, this is the heir; come, let us kill him and have his inheritance (Matt 21:38). Furthermore, in explaining this Chrysostom says: by these words the Lord proves clearly that the Jewish rulers killed the Son of God not through ignorance but through envy.

This difficulty is answered in a Gloss, which states that the Jewish rulers knew that he was the one promised in the law, although they did not know his mystery, that he was the Son of God or the sacrament of the Incarnation and redemption.

Therefore, the answer is that the Jewish rulers knew for certain that he was the Christ promised in the law, although the people did not know; yet they did not know for certain but somehow conjectured that he was the true Son of God. However, this conjectural knowledge was obscured in them by envy and from a desire for their own glory, which they saw was being diminished by Christ’s excellence.

94. There seems to be difficulty also about devils.

For it says in Mark and Luke that the devil cried out: I know you are the holy one of God (Mark 1:23; Luke 4:34). But lest this be ascribed to the devils’ boasting to know what they did not know, the knowledge they had of Christ is asserted by the Evangelists. For Mark says: and he did not permit the demons to speak, because they knew him (Mark 1:34), and Luke says: but he rebuked them, and would not allow them to speak, because they knew that he was the Christ (Luke 4:41).

This is answered in the book of questions of the New and Old Testament: that the devils knew he was the one promised by the law, because they saw in him all the signs foretold by the prophets; nevertheless, they did not know the mystery of his divinity.

95. But opposed to this is Athanasius’ statement that devils called Christ the holy one of God, as being uniquely holy, for he is naturally holy, by participation in whom, all others are called holy.

Consequently, it must be said with Chrysostom that they did not have firm and sure knowledge of God’s coming, but only conjectures; hence Augustine says in The City of God that he was recognized by the devils not by that which is eternal life, but by certain temporal things effected by his power.

96. Then when he says, but, as it is written, he proves by Scripture that the rulers of this world did not know God’s wisdom as to what it prepared for the glory of believers, saying, but, as it is written, where our version has: the eye has not seen, O God, besides you, what things you have prepared for those who wait for you (Isa 64:4).

That this glorious vision is unknown to man is shown in two ways: first, because it is not within the range of the human senses, from which all human knowledge begins. And he mentions two senses: first, vision, which is employed when a person finds things out for himself: hence he says: that eye has not seen: the bird has not known the path, neither has the eye of the vulture beheld it (Job 28:7). The eye is of no use, because the object of inquiry is not something colored and visible. Second, he mentions the sense of hearing, which is employed when a person learns from someone else; hence he says: nor ear heard that glory, because it is not a sound or an audible world: his voice you have never heard, his form you have never seen (John 5:37).

97. Then he excludes intellectual discovery of this glory when he says: neither has it entered into the heart of man. In one sense, whatever is known by men in any manner whatsoever is said to enter into the heart of man: let Jerusalem come into your mind (Jer 51:50). In this way, the heart of man refers to the heart of a carnal man in the sense of his statement below: while there is among you envying and contention, are you not carnal and walk according to man? (1 Cor 3:3).

The meaning, therefore, is that such glory is not only not known by the senses, but not even by the heart, of a carnal man: even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him (John 14:17).

98. In another sense, something is said to ascend into the heart of man, when from a lower state, for example, from existing in sense perceptible things, it reaches man’s understanding.

For things exist in the understanding according to its mode; therefore, lower things exist in the intellect in a higher state than they exist in themselves. Consequently, when they are grasped by the intellect, they ascend into the heart of man. The former things shall not be in remembrance, and they shall not come upon the heart (Isa 65:17). But things which are more excellent than the intellect exist in a higher state in themselves than in the intellect; therefore, when they are grasped by the intellect they somehow descend: every perfect gift is from above, descending from the Father of lights (Jas 1:17).

Therefore, since the knowledge of that glory is not obtained from sense perceptible things but by divine revelation, he says quite significantly: neither has it entered into the heart of man, but it comes down, namely, that which God has prepared, i.e., predestined, for those who love him, because the essential reward of eternal glory is due to charity: if anyone loves me, he will be loved by my Father; and I will love him and will manifest myself to him (John 14:21), for it is in this that the perfection of eternal glory consists; and Job says: he shows his friend concerning it, i.e., concerning the light of glory, that it is his possession (Job 36:33). The other virtues, however, play a role in meriting eternal life, insofar as they are enlivened by charity.

99. Then when he says, but to us, he proves the above explanation of divine wisdom in relation to the faithful:

First, he states his proposition;

second, he proves it, at for the Spirit searches.

100. He says, therefore: I have stated that none of the rulers of this world knew God’s wisdom, but to us God has revealed them by his Spirit, whom he sent to us: but the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things (John 14:26); the breath of the Almighty gives me understanding (Job 33:4).

For since the Holy Spirit is the Spirit of truth, inasmuch as he proceeds from the Son, who is the truth of the Father, he inspires truth in those to whom he is sent, just as the Son, sent by the Father, also makes the Father known, as Matthew says: no one knows the Father except the Son and anyone to whom the Son chooses to reveal him (Matt 11:27).

101. Then when he says, for the Spirit searches, he proves what he had said, namely, that wisdom has been revealed to believers by the Holy Spirit.

First, he shows that the Holy Spirit effects this;

second, he proves that he effected this in Christ’s disciples, at now, we have not received.

First, he states what he does mean;

second, he proves it, at for what man knows.

102. He says, therefore: I have stated that God reveals his wisdom through the Holy Spirit. This was possible, for the Holy Spirit searches all things, not as though he learns them by searching them out, but because he knows fully even the most intimate details of all things. Hence, it is stated in Wisdom that the wisdom of understanding is holy, overseeing all things, containing all spirits, intelligible, pure, subtle (Wis 7:2), and knowing not only created things perfectly but even the deep things of God. The deep things are those which are hidden in him and not those which are known about him through creatures, which are, as it were, on the surface, as Wisdom says: for from the greatness and beauty of created things comes a corresponding perception of their Creator (Wis 13:5).

103. Then when he says, for what man knows, he proves what he had said of the Spirit of God by a comparison with man’s spirit, saying, for what man knows the things of a man, i.e., which are hidden in his heart, except the spirit of a man which is in him, i.e., the intellect? Hence the things which lie within cannot be seen.

But he says significantly, what man, lest he seem to exclude God as knowing them. For it is said: the heart of man is deceitful above all things, and desperately corrupt; who can understand it? I the Lord search the mind and try the heart (Jer 17:9), because God alone knows what lies in another’s heart.

104. The reason man cannot know what lies in another’s heart is obvious, because man’s knowledge begins with the senses. Consequently, a man cannot know the things in another’s heart, unless they are manifested by certain sense perceptible signs: man looks on the outward appearance, but the Lord looks on the heart (1 Sam 16:7).

Furthermore, not even a good or an evil angel can know the things which lie in a man’s heart, unless they are manifested by special effects. The reason can be taken from the Apostle’s statement that man’s spirit knows what lies in man’s heart, because it is in him. But no angel, good or evil, can enter the human mind to exist in a man’s heart or work from within it. God alone can do this; hence, he alone is aware of the secrets of a man’s heart: my witness is in heaven and he who vouches for me is on high (Job 16:20).

105. Then he adapts this comparison to the Spirit of God, saying, so the things also that are of God, i.e., the hidden things of God, no one knows, except the Spirit of God: behold, God is great, and we know him not (Job 36:26).

But just as the things in one man’s heart are made known to another by sense perceptible signs, so the things of God can be made known to man by sensible effects: from the greatness and beauty of created things comes a corresponding perception of their Creator (Wis 13:5). However, the Holy Spirit who is in God himself, being consubstantial with the Father and the Son, sees the secrets of the godhead by himself, for in her, i.e., in God’s wisdom, is the Spirit of understanding, holy, having all power, overseeing all things (Wis 7:22).

106. Then when he says, now, we have not received, he shows how knowledge of the Holy Spirit is obtained, saying, now, we, filled with the Holy Spirit, have not received the spirit of this world, but the Spirit that is of God.

By the word spirit is understood a definite vital power, both cognitive and dynamic. Therefore, the spirit of this world can mean the wisdom of this world and the love of this world, by which a man is impelled to do the things of this world. This is not the spirit received by the holy apostles, who rejected and despised the world; rather, they receive the Holy Spirit, by whom their hearts were enlightened and inflamed with the love of God: the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things (John 14:26); but my servant Caleb, because he has a different spirit and has followed me fully, I will bring into the land into which he went (Num 14:24).

But the spirit of this world can err as Isaiah attests: the spirit of the Egyptians within them will be emptied out, and I will confound their plans (Isa 19:3). However, we received his divine Spirit, that we may know the things that are given us from God, i.e., that we may know to what extent God has given divine things to each of us: grace was given to each of us according to the measure of Christ’s gift (Eph 4:7).

107. Or gifts, which are unknown to those not possessing the same Spirit, for to him who conquers I will give some of the hidden manna, which no one knows except him who receives it (Rev 2:17).

From this it can be gathered that just as no one knows the Father but the Son and he to whom it has pleased the Son to reveal him, so no one knows the things of the Father and of the Son but the Holy Spirit and he who has received him (Matt 11:27). This is so, because just as the Son is consubstantial with the Father, so the Holy Spirit with the Father and the Son.

Wisdom of the saints

And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who possess the Spirit.

The unspiritual man does not receive the gifts of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.

The spiritual man judges all things, but is himself to be judged by no one.

“For who has known the mind of the Lord so as to instruct him?” But we have the mind of Christ.

108. Above, the Apostle had said, we speak wisdom among the perfect (1 Cor 2:6). Therefore, after indicating that it is a mark of this wisdom not to be known by worldly men, but to be known by the saints, he now discloses the way in which the saints speak this wisdom among the perfect.

First, he states his intention;

second, he gives the reason, at but the sensual man.

109. As to the first he shows that the things revealed are now manifest, saying: I have said that we have received the Spirit of God, that we may know the things given us by God; which things, namely, revealed by the Spirit, we speak, for they were to them for a purpose. Hence it says in Acts: they were all filled with the Holy Spirit and began to speak (Acts 2:4).

Second, he touches on the method they employed, and excludes an unsuitable method, saying: not in the learned words of human wisdom, i.e., we do not try to prove our doctrine with words drawn from human wisdom, for we depend neither on elegance of speech nor subtlety of reasoning: the people of profound speech you shall not see (Isa 33:19). But he indicates the suitable method, when he says, but in the doctrine of the Spirit, i.e., accordingly as the Holy Spirit teaches us inwardly and enlightens the hearts of our hearers to understand: when he shall come, the Spirit of truth, he will teach you all truth (John 16:13).

Third, he describes the hearers, saying, comparing spiritual things with spiritual. As if to say: it is a proper arrangement for us to deliver spiritual teachings to spiritual men to whom they are suited: commend the same to faithful men, who shall be fit to teach others also (2 Tim 2:2). Here he calls the same men spiritual, whom above he called perfect, because men are made perfect in virtue by the Holy Spirit: all their virtue by the spirit of his mouth (Ps 32:6).

110. Then when he says, but the sensual man, he assigns the reason for the above:

first, he shows why spiritual things must not be entrusted to sensual men;

second, why they should be entrusted to spiritual men, at but the spiritual man.

First, he gives the reason;

second, he explains it, at for it is foolishness to him.

111. The reasoning is this: no one should be taught what he cannot grasp. But sensual men cannot grasp spiritual things. Therefore, they should not be taught to them. This, therefore, lies behind his statement that the sensual man perceives not these things that are of the Spirit of God. Therefore, there is good reason why they cannot be entrusted to him.

112. Here should be noted the sort of man called sensual. Recall, therefore, that the soul is the body’s substantial form. Hence, those soul powers which are associated with bodily organs, namely, the sense-powers, are proper to the soul. Consequently, those men are called sensual who follow the lead of such powers, among which are the powers of perception and appetition. Hence, men are called sensual in two ways: first, on the basis of the perceptive power, where a man is called sensual in perception, because he judges about God in terms of bodily images or the letter of the law or philosophical reasons, all of which are interpreted in accordance with the sense-powers.

Second, on the basis of the appetitive power, which is attracted only to things that appeal to the sense appetite. In this case a man is called sensual in his manner of life, because he follows the dissolute wantonness of his soul, which his ruling spirit does not confine within the bounds of the natural order. Hence it is said: it is these that set up divisions, worldly people, devoid of the Spirit (Jude 1:19).

113. Second, we should note why such men cannot perceive these things that are of the Spirit of God, whether they are sensual in perception or in their manner of life. For the things about which the Holy Spirit enlightens the mind transcend sense and human reason, as Sirach attests: matters too great for human understanding have been shown you (Sir 3:23). Consequently, they cannot be grasped by a person who relies solely on sense perception. Again, the Holy Spirit inflames the affections to love spiritual goods and despise sensible goods. Hence, a person whose manner of life is sensual cannot grasp spiritual goods of this sort, because the Philosopher says in Ethics IV that as a person is, so his end appears to him: a fool takes no pleasure in understanding, but only in expressing his opinion (Prov 18:2); do not speak in the hearing of a fool, for he will despise the wisdom of your words (Sir 23:9).

114. Then when he says, for it is foolishness, he supports what he had said with a sign: for when a person rejects wise statements as foolish, it is a sign that he does not understand them. Consequently, since the sensual man regards things of the Spirit of God as foolish, it is obvious that he does not understand them. This is what he says, namely, for it is foolishness to him, i.e., to the sensual man, for he judges things inspired by the Holy Spirit to be foolish: even when the fool walks on the road, he lacks sense, and he esteems everyone a fool (Eccl 10:3).

Now although wise men regard as foolish certain things that appear wise to a fool, because the former are sound in judgment, the sensual man’s estimation that things according to the Spirit are foolish does not proceed from sound judgment but from a lack of understanding, because a man given to sense cannot understand things that transcend sense, and a man attracted by carnal things does not realize that there are other goods besides those which please the senses.

That is why he continues: and he cannot understand: they have neither knowledge nor understanding, they walk about in darkness (Ps 82:5).

115. But why he cannot understand is shown when he says, because it is spiritually examined, i.e., spiritual things are examined in a spiritual way. For the lower can never examine and judge things that pertain to the higher, just as the sense cannot examine things that are strictly intellectual. Similarly, neither the senses nor human reason can judge things of the Spirit of God. The consequence is that things of this sort are examined by the Holy Spirit alone: the words of the Lord are examined by fire (Ps 18:30), i.e., proved by the Holy Spirit.

Therefore, because the sensual man lacks the Holy Spirit, he cannot examine spiritual things and, consequently, cannot understand them.

116. Then when he says, but the spiritual man, he gives the reason why spiritual things are imparted to spiritual men.

First, he gives the reason;

second, he clarifies it, at for who has known.

117. The reason given is this: spiritual things should be entrusted to one who can discern: the ear discerns with words (Job 12:11); but the spiritual man is such. Therefore, spiritual things should be entrusted to him. And this is what he says: but the spiritual man judges all things: and he himself is judged of no man.

Here it should be noted what sort of man is called spiritual. Recall, therefore, that we usually call incorporeal substances, spirits. Consequently, because there is a definite part of the soul not associated with any bodily organ, namely, the intellectual part, which includes both intellect and will, that part of the soul is called the man’s spirit. Now in this part of the soul the Spirit of God enlightens the intellect and enkindles the affections and will.

Hence, man is called spiritual in two ways: first, on the part of the intellect enlightened by the Spirit of God. In this way man is called spiritual, because, being subjected to the Spirit of God, he knows spiritual things with the greatest certitude and fidelity. Second, on the part of the will enkindled by the Spirit of God. As it says in the Gloss, in this way a life is called spiritual because, having the Spirit of God as its guide, it rules the soul, i.e., the sensual powers: you who are spiritual should restore him in a spirit of gentleness (Gal 6:1).

118. Second, we should note why a spiritual man judges all things and is himself not judged by any man.

The explanation is this: in all matters a person who is sound has a sound judgment regarding individual cases; whereas a person who is unsound in any way fails in his judgements. Thus, a person who is awake makes the sound judgment that he is awake and that someone else is sleeping, but one who is sleeping has no sound judgment about himself or a person who is awake. Hence things are not as they appear to be to a person asleep, but as they appear to be to a person awake. The same holds for a healthy man’s judgment of savors and that of a sick man; or a strong man’s judgment of the weight of an object and that of a weak man’s, and for a virtuous man’s judgment of morals and that of a vicious man. Hence the Philosopher says in the Ethics V that the virtuous man is the rule and standard of all human acts, because in all human affairs particular acts are such as a virtuous man judges them to be. It is in this vein that the Apostle says here that the spiritual man judges all things, namely, because a man with an intellect enlightened by the Holy Spirit and set in good order by him has a sound judgment about the particulars which pertain to salvation.

But a person who is not spiritual has his intellect darkened and his will disarranged, as far as spiritual goods are concerned. Consequently, the spiritual man cannot be judged by a man who is not spiritual any more than a man who is awake by one who is asleep.

Therefore, as to the first group it is said that the just shall judge all nations (Wis 3:8), and below the Apostle, speaking about the second group says: but to me it is a very small thing to be judged by you or by man’s day (1 Cor 4:3).

119. Then when he says, for who has known, he supports the reason he gave:

first, he adduces an authority;

second, he applies it to his proposition, at but we have the mind.

120. Here it should be noted that if a person is to judge another, two things are required: first, that the judge know the things which pertain to the one being judged, because it says in Ethics I: each one judges well the things he knows and of such things he is the best judge. From this it follows that no one can judge the mind, i.e., the wisdom of God which judges all things; hence he says, for who has known the mind of the Lord. As if to say: no one, because God’s wisdom transcends all human ability: who has searched out the wisdom of God that goes before all things? (Sir 1:3); who has learned your counsel, unless you have given wisdom? (Wis 9:17).

Second, it is necessary that the one judging be superior to the one being judged. Hence the lord has judgment over a slave, and the teacher over a student. From this it is clear that no one can judge the mind of God; hence he continues, that he may instruct him? As if to say: no one. For God’s knowledge is not obtained from just anyone, but he is the source of all knowledge: how you have counseled him who has no wisdom (Job 26:3).

It seems that these words of the Apostle were taken from Isaiah: who has helped the Spirit of the Lord? Or who has been his counselor (Isa 40:13) and taught him? With whom has he consulted and who has instructed him?

121. Then he applies this to his proposition, saying, but we, i.e., spiritual men, have the mind of Christ, i.e., receive within ourselves the wisdom of Christ to enable us to judge: he created in them the science of the spirit: he filled their heart with wisdom (Sir 17:6); he opened their understanding, that they might understand the Scriptures (Luke 24:25). Consequently, because the mind of Christ cannot be judged, it is fitting that the spiritual man, who has the mind of Christ, be judged of no man.

Christ the Principle of Unity

Diverse ministers united in Christ

But I, brethren, could not address you as spiritual men, but as men of the flesh, as babes in Christ.

I fed you with milk, not solid food; for you were not ready for it; and even yet you are not ready,

for you are still of the flesh. For while there is jealousy and strife among you, are you not of the flesh, and behaving like ordinary men?

For when one says, “I belong to Paul,” and another, “I belong to Apollos,” are you not merely men?

What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each.

I planted, Apollos watered, but God gave the growth.

So neither he who plants nor he who waters is anything, but only God who gives the growth.

3:8 Now he who plants and he who waters, are one. [n. 138] And every man shall receive his own reward, according to his own labor. [n. 139]

122. Above the Apostle disclosed the strife and division among the Corinthians, who disputed among themselves about the particular ministers of Christ who had baptized and instructed them. Here he begins to attack their judgment of these ministers as the root of their strife.

In regard to this he does two things.

First, he attacks their judgment, insofar as they attributed more than they should to those ministers in whom they boast;

second, insofar as they looked down on the other ministers of Christ, at let a man so account of us (1 Cor 4:1).

First, he shows the loss they suffered from the strifes arising from the perverse judgment;

second, he attacks their perverse judgment, at what then is Apollo.

First, he mentions the loss they have suffered till now on account of this fault;

second, he shows that they are still suffering from it, at but neither indeed are you now able.

123. In regard to the first he does three things.

First, he mentions the loss they have suffered till now from this fault. For above he had said that the apostles delivered spiritual things to spiritual men, teachings which sensual men were not able to apprehend. Now he applies this to them saying, and I, brethren, who along with all the other apostles speak spiritual things to spiritual men, could not speak to you as unto spiritual men, i.e., deliver spiritual teachings to you, but as unto carnal I have spoken to you. Here he calls the carnal the same ones he first called sensual, to whom must be delivered things suited to their weakness: whom will he teach knowledge, and to whom will he explain the message? Those who are weaned from the milk, those taken from the breast (Isa 28:9), i.e., from a carnal understanding and way of life.

124. Second, he employs a simile, saying, as unto little ones in Christ, i.e., barely introduced to the perfect teachings of the faith which is given to spiritual men: everyone who lives on milk is unskilled in the word of righteousness, for he is a child; but the perfect live on solid food (Heb 5:13).

125. Third, he gives the reason, lest they suppose that he withholds spiritual teaching from them through envy, which would be opposed to Wisdom: which I learned without guile and impart without envy (Wis 7:13). That is why he adds, for you were not able as yet. As if to say: it was not through envy that I kept spiritual things from you, but on account of your incapacity, for you were not able as yet to grasp well spiritual words: I have yet many things to say to you; but you cannot bear them now (John 16:12).

126. Then when he says, but neither indeed are you now able, he shows that even now they are suffering the same loss.

First, he shows the incapacity under which they are still laboring when he says, but neither indeed are you now able. As if to say: it was not strange that in the beginning you were unable to grasp a fuller teaching, because this was expected of your newness: as newborn babes, desire the rational milk without guile (1 Pet 2:2). But it seems sinful that in spite of the time during which you could have made progress, you still show the same incapacity: for though by this time you ought to be teachers, you need someone to teach you again the first principles of God’s word (Heb 5:12).

127. Second, he gives the reason why they are still unable, saying, for you are yet carnal in life and mind. That is the reason why you cannot grasp the things of the Spirit, but have a taste for the things of the flesh: they who are of the flesh mind the things of the flesh (Rom 8:5).

128. Third, he gives the reason behind the proof, saying, for, while there is among you envying and contention, are you not carnal and walk according to man?

Here it should be noted that he was right in joining envying with contention, because envying, i.e., jealousy, is the food of contention, for a jealous person is grieved at another’s good, which the latter tries to improve and from this arises strife. Hence James says: where envying and contention exist, there will be disorder and every vile practice (Jas 3:16). On the other hand, charity through which a person loves another’s good is the source of peace.

129. Second, it should be noted that envying and contention occur only among carnal persons because, being attracted to material goods which cannot each be possessed by many persons at the same time, whenever one person owns a material good, another person is prevented from fully possessing it. From this follows jealousy and later contention. But spiritual goods, by which spiritual persons are attracted can be possessed by several persons at the same time; consequently, one’s good is not another’s loss. For this reason neither jealousy nor contention finds a place among them: which I impart without envy (Wis 7:13).

130. Third, it should be noted that carnal men are said to walk according to man, even though man is composed of spirit and flesh. For it is consonant with human nature to obtain knowledge of the spirit from the senses of the flesh; consequently, the affections of human reason are moved by the things of the flesh, unless man’s spirit is raised above man by the Spirit of God, for the heart fancies as a woman in travail, unless it be a vision sent forth by the Most High (Sir 34:6).

Therefore, the sense is this, according to man, i.e., according to human nature left to itself by the Spirit of God, as in a psalm: O men, how long shall my honor suffer shame? How long will you love vain words and seek after lies? (Ps 4:3).

131. Fourth, he clarifies the proof, saying, for while one says: I indeed am of Paul, because I have been baptized and instructed by Paul, and another: I am of Apollo, which shows that there is envying and contention among you, are you not men, i.e., carnal and not spiritual, indulging in jealousy and strife for human things? For as a man is, so is he affected by corresponding things and desires them: they became detestable as the thing they loved (Hos 9:10).

132. Then when he says, what then is Apollo, he spurns their judgment, insofar as they attributed more to their ministers than they deserved.

First, he discloses the truth;

second, he excludes their error, at let no man deceive (1 Cor 3:18);

third, he draws the conclusion he intended, at let no man therefore glory in men (1 Cor 3:21).

First, he shows the condition of the ministers.

second, he speaks about their reward, at every man shall receive his own reward (1 Cor 3:8).

First, he describes the status of the ministers;

second, he proposes a simile, at I have planted, Apollo watered;

third, he explains his intent, at therefore, neither he who plants.

133. Touching on the status of the ministers, he mentions two things: first, that they are not masters, but ministers, saying: you boast of Paul and Apollo. So I ask you: what then is Apollo and what is Paul, i.e., what is their dignity and power, if you are to be reasonable in boasting of them? And he answers: the ministers of him, namely, of God. As if to say: what they do when baptizing and instructing, they do not do as masters but as God’s ministers: men shall speak of you as the ministers of our God (Isa 61:6).

But someone might consider it great to be a minister of God and suppose that one should boast of men who are ministers of God. This would be true, if God could not be approached without men, as happens when men glory in the king’s ministers, without whom the king cannot be approached. But this is not applicable here, because Christ’s faithful have access to God by faith, as it says in Romans: through him we have obtained access to this grace in which we stand, and we rejoice in our hope of sharing the glory of God (Rom 5:2). Therefore, he is careful to say, whom you believed. As if to say: by faith you have now been joined to God and not to men. That is why he said above: that your faith might not stand on the wisdom of men, but on the power of God (1 Cor 2:5). Therefore you should take joy first in God and not in men.

134. But it sometimes happens that ministers of men have some dignity or skill that makes them fit to be ministers. This is not true of God’s ministers. Therefore, he shows that the worthiness and power of God’s ministers is entirely from God, saying, and to everyone as the Lord has given. As if to say: each one of us has as much power in ministering as the Lord has granted to him; consequently, there is no reason for boasting in us for ourselves: our sufficiency is from God, who has qualified us to be ministers of a new covenant (2 Cor 3:5).

135. Then when he says, I have planted, he stresses a similarity between ministers and husbandmen, where two differences in their activities should be noted: one is the difference between the activity of one minister and that of another. In regard to this he says, I have planted, i.e., in preaching to you I was like a planter, because I was the first one to preach the faith to you: I have put my words in your mouth, that you might plant the heavens (Isa 51:16); Apollo watered, i.e., he acted as a person who waters plants to nourish them and make them grow. In the same way we read in Acts that after Paul had converted many Corinthians (Acts 19:1), Apollo came on the scene and contributed many things to the believers, showing publicly by the Scriptures that Jesus is Christ, and fulfilling what is said in Sirach: I will water my orchard (Sir 24:31).

136. The second difference is found in the work of ministers, who by planting and watering cooperate outwardly with the work of God who works inwardly, hence he adds, but God gave the increase: he will increase the harvest of your righteousness (2 Cor 9:10). So, too, in material things, planters and waterers work from without, but God works from within by the activity of nature to make plants grow.

137. Then when he says, therefore, neither he who plants, he draws two conclusions from these premises. The first of these is based on the minister’s dependence on God: inasmuch as Paul planted and Apollo watered, they were but ministers of God, having nothing but what they received from God; and they worked only from without, God working within. Therefore, neither he who plants is anything, namely, is important and great, from which he would need to be glorified; but God who gives the increase.

For God is independent and great by himself: for an action is not attributed to the instrument, which a minister is, but to the principal cause. Hence it is said: all nations are as nothing before him (Isa 40:17).

138. The second conclusion is based on a comparison between the various ministers, he who plants and he who waters, since both are God’s ministers, having nothing but what they receive from God and working only from without, are one. Since the only ground for preferring one over another is some divine gift he has received, they are equal, so far as what they have of themselves is concerned.

Furthermore, since their intention is to be God’s ministers, they are one in the harmony of their wills; consequently, it is foolish to have dissensions about persons who are one: behold, how good and how pleasant it is for brethren to dwell in unity (Ps 111:1); we, though many, are one body in Christ (Rom 12:5).

Christ the one foundation

He who plants and he who waters are equal, and each shall receive his wages according to his labor.

For we are God’s fellow workers; you are God’s field, God’s building.

According to the grace of God given to me, like a skilled master builder I laid a foundation, and another man is building upon it. Let each man take care how he builds upon it.

For no other foundation can any one lay than that which is laid, which is Jesus Christ.

Now if any one builds on the foundation with gold, silver, precious stones, wood, hay, straw--

each man’s work will become manifest; for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each one has done.

If the work which any man has built on the foundation survives, he will receive a reward.

If any man’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.

139. After describing the status of God’s ministers, the Apostle now discusses their reward.

First, he discusses the reward of good ministers;

second, the punishment of evil ones, at know you not that you are the temple of God (1 Cor 3:16).

First, he mentions the reward reserved for ministers;

second, he assigns the reason, at for we are God’s fellow workers;

third, the variety of rewards, at according to the grace of God.

140. He says, therefore: I have said that neither he who plants is anything, nor he who waters (1 Cor 3:7); nevertheless, he does not plant or water in vain, but every man shall receive his own reward, according to his own labor. For although God alone gives the increase and he alone works from within, he gives a reward to those who labor outwardly: let your voice cease from weeping, and your eyes from tears: for there is a reward for your work (Jer 31:16); this reward is God himself: I am your protector and your reward exceedingly great (Gen 15:1). It is for this reward that the laborers are praised: how many hired servants in my father’s house abound with bread! (Luke 15:17). On the other hand, if he works for any other reward, he is not worthy of praise: but the hireling, whose own the sheep are not, sees the wolf coming and leaves the sheep (John 10:12).

141. But this reward is both common to all and peculiar to each: it is common, because what they all see and enjoy is the same God: then shall you abound in delights in the Almighty, and you shall lift up your face to God (Job 22:26); in that day the Lord of hosts shall be a crown of glory, and a garland of joy to the residue of his people (Isa 28:5). This is why all the laborers in the vineyard receive one penny (Matt 20:9ff).

But the reward will be peculiar to each, because one sees more clearly and enjoys more fully than another according to the measure established for all eternity. Whence they who are learned, are compared to the splendor of the firmament, who unto justice instruct many as though stars. This is why it says in John: in my Father’s house there are many mansions (John 14:2). For the same reason he says here: every man shall receive his own reward.

142. But he indicates the basis for the various rewards when he adds, according to his own labor: you shall eat the labors of you hands; blessed are you and it shall be well with you (Ps 128:2).

But this does not mean an equal amount of reward for a corresponding amount of labor, because as it is said: for that which is at present momentary and light of our tribulations, works for us above measure exceedingly an eternal weight of glory (2 Cor 4:17); rather, it means a proportional equality, so that where the labor is greater the reward is greater.

143. Now there are three ways in which the labor can be considered greater: first, by reason of charity, to which the essential aspect of the reward corresponds, i.e., the enjoyment and sight of God; hence it says in John: he who loves me will be loved of my Father; and I will love him and will manifest myself to him (John 14:21). Consequently, one who labors with greater love, even though he endures less difficulties, will receive more of the essential reward.

Second, by reason of the type of work: for just as in human enterprises a person gets a higher wage for a higher type of work, as the architect gets more than the manual laborer, although he does less bodily work, so too in divine matters; a person occupied in a nobler work will receive a greater reward consisting in some special prerogative of the accidental reward, even though he might perhaps have done less bodily labor; hence a special crown is given to teachers, to virgins and to martyrs.

Third, by reason of the amount of labor, which happens in two ways: for sometimes a greater labor deserves a greater reward, especially in regard to lightening punishment; as when a person fasts longer or undertakes a longer pilgrimage: and even in regard to the joy he will experience for the greater labor: he renders to the just the wages of their labors (Wis 10:17). But sometimes there is greater labor because of a lack of will; for in things we do of our own will, we experience less labor. In this case the amount of labor will not increase but lessen the reward; hence Isaiah says: they shall take wings as eagles: they shall run and not be weary; they shall walk and not faint (Isa 40:31); but prior to this he said: youths shall faint and labor (Isa 1:30).

144. Then when he says, for we are God’s, he assigns the reason for what he had said.

first, he presents a reason;

second, he applies a simile, at you are God’s husbandry.

145. He says, therefore: it is only right that each of us shall receive a reward, for we are God’s fellow workers, namely, by their labors.

But he seems to be contradicted by Job: whose helper are you? Is it of him who is weak? (Job 26:2); who has helped the Spirit of the Lord? (Is 40:13).

The answer is that one helps another in two ways: in one way by increasing his strength. In this way no one can be God’s helper; hence after the above Job continues, and do you hold up the arm of him that has no strength? The other way is by serving in another’s work, as when a minister is called a master’s helper or an artisan’s helper, inasmuch as he does some work for him. In this way God’s ministers are his coadjutors: and we helping do exhort you (2 Cor 6:1).

Therefore, just as men’s ministers receive a reward from them according to their labor, so, too, God’s minister.

146. Second, he makes use of a simile referring to simple works, namely, agriculture and building. For the faithful are a field cultivated by God, inasmuch as through God’s action they produce the fruit of good works acceptable to God: that you may belong to another, who is risen again from the dead, that we may bring forth fruit to God (Rom 7:4); and in John it says: my Father is the husbandman (John 15:1).

And this is what he says first: you are God’s husbandry, i.e., like a field cultivated by God and bearing his fruit. The faithful are also like a house built by God, inasmuch as God lives in them: you also are built together into a habitation of God in the Spirit (Eph 2:22).

Therefore, he continues: you are God’s building, i.e., an edifice constructed by God: unless the Lord build the house, they labor in vain who build it (Ps 127:1). In these ways, then, God’s ministers are coadjutors, inasmuch as they labor in cultivating and guiding the faithful.

147. Then when he says, according to the grace of God, he discusses the varieties of reward; and because rewards are distinguished according to the varieties of labor.

First he deals with the varieties of labor;

second with the diverse reward, at now, if any man builds upon.

First, he distinguishes the varieties of labor;

second, he sounds a warning, at but let every man take heed.

148. In regard to the first he does two things: first, abandoning the simile based on agriculture, he describes his own labor under the likeness of a building, saying, according to the grace of God that is given to me, as a wise architect, I have laid the foundation.

Here it should be noted that an architect, especially of a building, is called the chief artisan, inasmuch as it is his duty to comprehend the entire arrangement of the whole work, which is brought to completion by the activities of the manual laborers. Consequently, he is called wise in building, because he who is wise, simply speaking, considers the highest cause, namely God, and orders all other things according to God. Thus, he who is called wise in building considers the principal cause of the building, i.e., its end, and arranges what is to be done by the subordinate artisans to realize the end.

Now it is obvious that the entire structure of a building depends on the foundation; consequently, it pertains to a wise architect to lay a solid foundation. But Paul himself laid the foundation of the spiritual edifice for the Corinthians; hence he said above, I have planted (1 Cor 3:6), for planting is related to plants as the foundations to buildings,

because both signify expressly the first preaching of the faith: I have preached this Gospel, not where Christ was named, lest I should build upon another man’s foundation (Rom 15:20). This is why he compares himself to a wise architect.

But he attributes this not to his own power but to God’s grace; which is what he says, according to the grace of God that is given to me, who made me fit and worthy for this ministry: I have labored more abundantly than all they. Yet not I, but the grace of God with me (1 Cor 15:10).

149. Second, he describes others’ labors, saying, and another, i.e., whoever labors among you, builds thereon the foundation laid by me.

This can be done in two ways: in one way so that each person builds on the faith produced in him by growing in charity and good works: be you also as living stone built up (1 Pet 2:5). In another way by doctrine, whereby one explains more clearly the faith produced in others: to build and to plant (Jer 1:10). In this interpretation the building up signifies the same thing as watering signified.

150. Then when he says, but let every man take heed, he gives a warning, saying: I have said that it pertains to others to build on the foundation: but let every man take heed, i.e., pay careful attention to how he builds thereupon, i.e., what sort of doctrine he adds to the faith already existing in others or what sort of works to the faith existing in himself: let your eyes look straight on, and let your eyelids go before your steps (Prov 4:25).

151. Second, he answers a tacit question: why he warns them about the superstructure and not the foundations; or rather, he states the reason why he said that the task of others is to build on the foundation. He says: for another foundation no man can lay, but that which is laid: which is Christ Jesus, who dwells in your heart by faith: of the foundation it is said (Isa 28:16): behold, I will lay a stone in the foundations of Zion, a tried stone, a corner stone, a precious stone, founded in the foundation.

152. On the other hand it seems that Christ is not the sole foundation, because: the wall of the city had twelve foundations, and in them the twelve names of the twelve apostles (Rev 21:14).

The answer is that there are two kinds of foundations: one is solid of itself, such as the rock on which the building is constructed. This is the foundation to which Christ is compared; for he is the rock mentioned in Matthew: for it was founded on a rock (Matt 7:25). The other is the foundation, which is not solid of itself but rests on a solid object, as the stones placed on solid rock. This is the way the apostles are called the foundation of the Church, because they were the first to be built on Christ by faith and charity: built on the foundation of the apostles (Eph 2:20).

153. Then when he says, now, if any man builds, he discusses the variety of rewards accordingly as some receive a wage without any loss and some with a loss.

In regard to the first he does three things.

First, he teaches that a variety of works is revealed by the wages;

second, when this is revealed, at for the day of the Lord;

third, how it is revealed, at if any man’s work abides.

154. As to the first it should be noted that the Apostle, in order to point out the varieties of superstructures, mentions six things, i.e., three against three: on the one hand, gold, silver and precious stones; on the other hand, wood, hay and stubble. The first three have a striking brilliance, as well as being indestructible and precious; but the other three are, easily consumed by fire and worthless. Hence by gold, silver and precious stones are understood something brilliant and lasting; but by wood, hay and stubble something material and transitory.

Now he stated above that the superstructure can refer either to the works everyone builds on the foundation of faith or to the doctrine which a teacher or preacher builds on the foundation of faith laid by an apostle. Hence, the variety the Apostle mentions here can refer to both superstructures.

155. Therefore, some, referring this to the superstructure of works, have said the gold, silver and precious stones mean the good works a person adds to his faith; but wood, hay, and stubble mean the mortal sins a person commits after receiving the faith. However, this interpretation cannot stand.

First, because mortal sins are dead works: he will cleanse our consciences from dead works (Heb 9:14), whereas only living works are built onto this building: be you also as living stone built up (1 Pet 2:5). Consequently, those who have mortal sins along with faith do not build up, but rather destroy or profane. Against such persons he says: but if any man violates the temple of God, him shall God destroy (1 Cor 3:17).

Second, because mortal sins are better compared to iron or lead or stone, since they are heavy and not destroyed by fire but always remain in the thing in which they exist; whereas venial sins are compared to wood, hay, and stubble, because they are light and easily cleansed from a person by fire.

Third, because it seems to follow from this interpretation that a person who dies in mortal sin, as long as he keeps the faith, will finally attain to salvation after undergoing punishment. For he continues: if any man’s work burns, he shall suffer loss: but he himself shall be saved, yet so as by fire, which is obviously contrary to the Apostle’s statement below: neither fornicators, nor idolaters, nor adulterers . . . shall posses the kingdom of God (1 Cor 6:9–10), and to the Galatians: those who do such things shall not possess the kingdom of God (Gal 5:21). But one possesses salvation only in the kingdom of God; for everyone excluded from it is sent into eternal fire (Matt 25:41).

Fourth, because faith can be called a foundation, only because by it Christ dwells in us, since it was stated that the foundation is Christ Jesus himself. For Christ does not dwell in us by unformed faith; otherwise he would dwell in the devils, of whom James says: the devils believe and tremble (Jas 2:19). Hence Ephesians says: that Christ by faith may dwell in your hearts (Eph 3:17). This should be understood of faith informed by charity, since 1 John says: he who abides in love abides in God and God in him (1 John 4:16). This is the faith that works through love, as it says below: charity deals not perversely (1 Cor 13:4). Consequently, it is obvious that persons who commit mortal sins do not have formed faith, and so do not have the foundation.

Therefore, it is necessary to suppose that the person who builds upon the foundation gold, silver and precious stones, as well as one who builds upon it wood, hay, stubble, avoids mortal sin.

156. Therefore to understand the difference between these two sets of things, it should be noted that human acts are characterized by their objects.

But there are two objects of a human act: a spiritual thing and a bodily thing. Now these objects differ in three ways: first, spiritual things last forever, but bodily things pass away; hence it is said: the things that are seen are transient, but the things that are unseen are eternal (2 Cor 4:18). Second, spiritual things are brilliant in themselves: wisdom is glorious and never fades away (Wis 6:13), but bodily things on account of their matter are dingy: our time is as the passing of a shadow (Wis 2:5). Third, spiritual are more precious and nobler than bodily things: wisdom is more precious than all riches (Prov 3:15); all gold in comparison of her, is as a little sand: and silver in comparison to her shall be counted as clay (Wis 7:9).

Therefore, the works that engage a person in spiritual and divine things are compared to gold, silver and precious stones, which are firm, bright, and precious. By gold are signified those by which a man tends to God himself by contemplation and love. Hence it is said: his head is as the finest gold (Song 5:11); for the head of Christ is God, and the gold is that mentioned in Revelation: therefore I counsel you to buy from me gold tried by fire (Rev 3:18), i.e., wisdom with charity. By silver are signified those acts by which a man clings to spiritual things to believe, love, and contemplate them; hence in a Gloss the silver is referred to as love of neighbor, and in a psalm the wings of a dove are described as covered with silver and its pinions with green gold (Ps 68:13). But precious stones signify the works of the various virtues with which the soul is adorned; hence it says in Sirach: like a vessel of hammered gold adorned with all kinds of precious stones (Sir 50:9), or they signify the commandments of God’s law: therefore I love your commandments above gold, above fine gold (Ps 119:127).

But the human acts by which a person aims at acquiring bodily things are compared to tinder, which is worthless; for although it has a sheen, it burns easily. Yet there are various kinds, some of which are stronger than others are some are more easily burned. For among bodily creatures men are the more noble and conserved by succession; hence they are compared to wood: the trees once went forth to anoint a king over them (Judg 9:8). But man’s flesh is easily destroyed by sickness and death; hence he is compared to hay: all flesh is hay (Isa 49:6). Again, the things which contribute to the glory of this world quickly pass away; hence they are compared to stubble: O my God, make them like a tumbleweed, like stubble before the wind (Ps 83:13).

157. And so when one builds thereon gold and silver and precious stones, he builds upon the foundation of faith those things which pertain to contemplating the wisdom of divine matters, to loving God, to performing devout exercises, to helping his neighbor and performing virtuous works.

But to build upon it wood, hay, and stubble is to erect on the foundation of faith things which pertain to arranging human affairs, to caring for the flesh and for outward glory.

158. However, it should be noted that there are three possible attitudes, when a person intends these latter things: first, he might make them an end. Since this would be a mortal sin, a person with such an attitude would not be building upon the foundation by laying another foundation: for the end is the foundation for the desirable things sought for its sake.

Second, a person might tend toward these things, directing them entirely to the glory of God; and because they are qualified by the end one intends, a person with such an attitude will not be building wood, hay, and stubble on the foundation but gold, silver, and precious stones.

Third, a person could have the attitude that although he is not making these things an end or would act contrary to God for their sake, nevertheless he is drawn toward them more than he ought, so that he is kept back from the things of God by them; which is to sin venially. And this is what is meant by building wood, hay, and stubble on the foundation; not because they are, properly speaking, erected on the foundation, but because acts of caring about temporal things have venial sins attached to them due to a stronger attachment to them. This attachment is compared to wood, hay or stubble, depending on how strong it is.

159. Yet is should be kept in mind that those who tend after spiritual things cannot be altogether freed from caring for temporal things, any more than those who tend after temporal things from a duty of charity are altogether free from tending toward spiritual things. The difference is one of emphasis: for some emphasize spiritual things and make no provision for temporal things, except as the needs of bodily life require; others place the emphasis in their lives on procuring temporal things, but use spiritual things to direct their life. The first group, therefore, builds gold, silver, and precious stones; but the second hay, wood, and stubble on the foundation.

From this it is clear that the former have some venials but not a notable amount, because they are only slightly concerned with the care of temporal things; but the latter have something stable, precious and brilliant, but only a small amount, namely, to the extent that they are directed by spiritual considerations.

160. They can also be differentiated on the basis of doctrine. For some, by teaching sound, true, and clear doctrine, erect gold, silver, and precious stones upon the foundation of faith laid by the apostles; hence it says in Proverbs: the tongue of the righteous is choice silver (Prov 10:20). On the other hand, those who add to the faith laid down by the apostles doctrines that are useless, unclear or not supported by true reasons, but vain and empty, erect wood, hay, and stubble, hence it is said: let the prophet who has a dream tell the dream, but let him who has my word speak my word faithfully. What has straw in common with wheat? Says the Lord (Jer 23:28). Finally those who teach falsehood do not build on the foundation but subvert it.

161. He says, therefore: if any man builds by his works or teachings upon this foundation, i.e., upon the formed faith in his heart or upon the faith founded and taught by the apostles, gold, silver, or precious stones, i.e., spiritual works or sound, clear teachings, or wood, hay, stubble, i.e., corporal works or silly teachings, every man’s work shall be manifest, i.e., in the divine judgment, it will be manifest what sort it is: for man’s ignorance of it will not keep it hidden forever. For some appear to be erecting gold, silver, and precious stones, who are nevertheless erecting wood, hay, and stubble by looking for temporal benefits, such as profit or human favor, from spiritual things. Others, however, seem to be erecting wood, hay, and stubble, but are really erecting gold, silver, and precious stones, because in administering temporal things they have their eye on spiritual things alone. Hence it is said: I will search Jerusalem with lamps (Zeph 1:12) and in Luke: nothing is covered up that will not be revealed (Luke 12:2).

162. Then when he says, for the day for the Lord, he shows when these things will be disclosed.

And first he specifies the time of manifestation, when he says, the day of the Lord shall declare it. Here it should be noted that the time and day of a thing is said to be present when it exists in its best state and in the fullness of its power. This is the sense in which all things have their season (Eccl 3:1). Therefore, when a man is fulfilling his will even contrary to God, it is man’s day. Hence it is said: you know that I have not desired the day of man (Jer 17:16). But it is the day of the Lord, when his will is accomplished in regard to men, who are rewarded or punished according to his justice: at the set time which I appoint I will judge with equity (Ps 73:2).

Hence the day of the Lord can be taken in three senses, depending on the three times the Lord will judge.

163. For there will be a general judgment of all man, as it says in Matthew: the men of Nineveh will arise at the judgment (Matt 12:41). In this sense the day of the Lord will be the last day—judgment day—alluded to in 2 Thessalonians: be not terrified as if the day of the Lord were at hand (2 Thess 2:2). This is the interpretation of the statement that the day of the Lord shall declare it, because on the day of judgment the differences among men’s merits will be disclosed: on that day when God judges the secrets of men by Jesus Christ (Rom 2:16).

Another is the particular judgment, which takes place for each person at his death. Luke says of this judgment: the rich man died and was buried in hell; and the poor man also died and was carried to Abraham’s bosom (Luke 16:22). In this sense the day of the Lord refers to the day of death, as in 1 Thessalonians: the day of the Lord will come like a thief in the night (1 Thess 5:2). The day of the Lord shall declare it, because every man’s merits will be plain at his death. Hence it says in Proverbs: when the wicked dies, his hope perishes (Prov 11:7) and in Proverbs: the righteous man has hope when he dies (Prov 14:32).

The third judgment takes place in this life, inasmuch as God sometimes proves a man by the tribulations of this life; hence it says below: but while we are judged, we are chastised by the Lord, that we be not condemned with this world (1 Cor 11:32). In this sense, temporal tribulations are called the day of the Lord: the sound of the day of the Lord is bitter, the mighty man cries aloud there (Zeph 1:14). Therefore, the day of the Lord shall declare, because during the time of tribulation a man’s affections are tested: the kiln tests the potter’s vessels; so the trial of affliction just men (Sir 27:5).

164. Second, he shows the means by which it will be disclosed, namely, by fire; hence he continues: because it shall be revealed in fire, namely, the day of the Lord.

For the day of judgment will be revealed in the fire which will precede the face of the judge, burning the face of the world, enveloping the wicked and cleansing the just. A psalm says of this: fire goes before him, and burns up his adversaries round about (Ps 96:3). But the day of the Lord which occurs at death will be revealed in the fire of purgatory, by which the elect will be cleansed, if any require cleansing: Job can be interpreted as referring to this fire: when he has tried me, I shall come forth as gold (Job 23:10). Finally, the day of the Lord, which is the day of tribulation permitted by God’s judgment, will be revealed in the fire of tribulation: for gold is tested in the fire, and acceptable men in the furnace of humiliation (Sir 2:5).

165. Third, he mentions the effect of the disclosure when he says, and the fire shall try every man’s work, of what sort it is, namely, because each of these fires will prove a man’s merits or demerits: if you test me, you will find no wickedness in me (Ps 17:3).

In these three events mentioned by the Apostle, the first is the conclusion of the two which follow: for if the day of the Lord will be revealed in fire, and if the fire tests the quality of a man’s work, the consequence is that the day of the Lord will disclose the differences among men’s works.

166. Then when he says, if any man’s work abides, he indicates the manner in which the above disclosures will be made.

First, in regard to good works when he says, if any man’s work, which he has built thereupon, abides the fire, he, i.e., the one who erected it, shall receive a reward: there is a reward for your work (Jer 31:16); behold, his reward is with him (Isa 40:10).

167. One’s work is said to abide unharmed by the fire in two ways: in one way on the part of the worker, because the one performing the work, say of good teachings or any good work, is not punished for such works by the fire of purgatory or by the fire which goes before the face of the judge or even by the fire of tribulation. For a person who has not loved temporal things immoderately is not excessively saddened at their loss, because sadness is caused by one’s love of a thing which is lost; hence superfluous love produces sorrow.

In another way on the part of the work itself: for no matter which of the above fires tests a man, the work of good teachings abides as does any other good work. For when the fire of tribulation comes, a man does not depart from his good teachings or from any good work of virtue; rather, each of these abides as to its merit both in the fire of purgatory and in the fire which goes before the face of the judge.

168. Second, he shows the same thing in regard to evil works, saying, if any man’s work burns because of any of the above fires, he shall suffer loss for doing them, but not to the point of damnation; hence he adds, but he himself shall be saved with eternal salvation: Israel is saved by the Lord with everlasting salvation (Isa 45:17), yet so as by fire, which he previously endured either in this life or at the end of the world; hence it is said: we went through fire and through water; yet you have brought us forth to a spacious place (Ps 66:12); when you walk through fire you shall not be burned, and the flame shall not consume you, for I am the Lord, your Savior (Isa 43:2).

169. Now a man’s work is said to burn in two ways: in one way on the part of the worker, inasmuch as he is afflicted by the fire of tribulation on account of the immoderate attachment he has to earthly things and by the fire of purgatory or by the fire which goes before the face of the judge on account of venial sins, which he committed by caring for temporal things or even by the frivolous and vain things he taught.

In another way a work burns in the fire on the part of the work itself, because when tribulation comes, a person cannot find time for foolish teaching or worldly works: on that day all his plans perish (Ps 146:4). Furthermore, the fire of purgatory or the fire which goes before the face of the judge will not leave any of these things to act as a remedy or as merit. Similarly, he suffers a loss in two ways: either because he is punished or because he loses what he accomplished. On this point it is said: every product decays and ceases to exist, and the man who made it will pass away with it. And every excellent work shall be justified; and the worker thereof shall be honored therein (Sir 14:19).

The first of these refers to the person who erects wood, hay, and stubble, which is the work that burns in the fire; but the second refers to the person who erects gold, silver, and precious stones, which is the work that abides in the fire without any loss.

Temples of God

Do you not know that you are God’s temple and that God’s Spirit dwells in you?

If any one destroys God’s temple, God will destroy him. For God’s temple is holy, and that temple you are.

Let no one deceive himself. If any one among you thinks that he is wise in this age, let him become a fool that he may become wise.

For the wisdom of this world is folly with God. For it is written, He catches the wise in their craftiness,

and again, The Lord knows that the thoughts of the wise are futile.

So let no one boast of men. For all things are yours,

whether Paul or Apollos or Cephas or the world or life or death or the present or the future, all are yours;

and you are Christ’s; and Christ is Gods.

170. Having indicated the reward in store for those who labor well, the Apostle now deals with the punishment in store for those who do evil or destructive works.

As to this he does two things.

First, he indicates the punishment;

second, he dismisses a contrary error, at let no man deceive.

He indicates the punishment in store for those who work unto destruction by continuing with the metaphor of the spiritual building. In regard to his he does three things.

First, he shows the dignity of the spiritual edifice;

second, he mentions the punishment in store for those who destroy it, at but if any man;

third, he assigns the reason for the punishment, at for the temple of God.

171. He says, therefore: I have said that everyone who builds on the foundation will receive the reward of salvation without a loss or with a loss. But if you are to understand the punishment in store for those who labor evilly among you, you must recognize your dignity, which he indicates when he says, know you not that you, Christ’s faithful, are the temple of God? In whom the whole structure is joined together and grows into a holy temple in the Lord; in whom you also are built into it for a dwelling place of God in the Spirit (Eph 2:21).

172. Second, he proves that the faithful are God’s temple.

For it is the mark of a temple to be God’s dwelling place: the Lord is in his holy temple (Ps 11:4); hence everything in which God dwells can be called a temple. Now God dwells chiefly in himself, because he alone comprehends himself; hence God himself is called a temple: its temple is the Lord God (Rev 21:22). God also dwells in a building consecrated by the special worship offered him in it; therefore, a holy building is called a temple: I will worship at the holy temple in your fear (Ps 5:8). Furthermore, he dwells in men by faith, which works through love: that Christ may dwell by faith in your hearts (Eph 3:17).

Hence to prove that the faithful are God’s temple, he adds that they are dwelt in by God when he says, and that the Spirit of God dwells in you, as in Romans when he said: the Spirit who raised Jesus Christ dwells in you (Rom 8:11); I will put my Spirit within you (Ez 36:27).

This shows that the Spirit is God, by whose indwelling the faithful are called God’s temple, for only God’s indwelling makes a thing God’s dwelling, as has been said.

173. But it should be noted that God exists in all creatures. He exists in them by his essence, power, and presence, filling all things with his goodness: do I not fill heaven and earth? (Jer 23:24). But God is said to dwell spiritually as in a family in the saints, whose mind is capable of God by knowledge and love, even though they may not be actually thinking of him or loving him, provided that by grace they possess the habit of faith and charity, as is the case with baptized infants. However, knowledge without love does not suffice for God’s indwelling: he who abides in love abides in God and God in him (1 John 4:16). That is why many persons know God either by natural knowledge or by unformed faith, yet God’s Spirit does not dwell in them.

174. Then when he says, but if any man, he mentions the punishment in store for those who do evil works, saying, but if any man violates the temple of God, him shall God destroy.

Now the temple of God is violated in two ways: in one way, by false teaching, which does not build on the foundation, but rather uproots it and destroys the edifice; hence, Ezekiel says of false prophets: you have profaned me among my people for handfuls of barley and for pieces of bread (Ezek 13:19). In another way a person violates the temple of God by mortal sin, through which he destroys himself or someone else by his works or example; hence it is said: Judah has profaned the sanctuary of the Lord, which he loves (Mal 2:11).

Therefore, any person who violates a spiritual temple of God or profanes it in any way deserves to be destroyed by God through eternal damnation; hence Malachi continues: may the Lord cut off from the tents of Jacob and the man who does this, both the master and the disciple (Mal 2:12), and in a psalm: may the Lord cut off all flattering lips, the tongue that makes great boasts (Ps 12:3).

175. Then when he says, for the temple, he gives the reason for what he had said about the holiness of the temple.

For a person who profanes a sacred thing commits a sacrilege; hence he deserves to be destroyed. For the temple of God is holy, which you are, as he stated earlier and as stated in a psalm: holy is your temple, wonderful in justice (Ps 65:4), and again: holiness befits your house, O Lord (Ps 93:5). In a material temple, however, is a certain sacramental holiness, inasmuch as the temple is dedicated to divine worship; but in Christ’s faithful is the holiness of grace, which they acquired by baptism: you are washed, you are sanctified (1 Cor 6:11).

176. Then when he says, let no man deceive, he excludes an opposite error.

First, he warns the faithful to be careful not to be deceived by error;

second, he teaches how to be careful, at if any man among you;

third, he assigns the reason, at for the wisdom of this world.

177. In regard to the first it should be noted that some people say that God neither rewards nor punishes men’s deeds: they say in their hearts: the Lord will not do good, nor will he do ill (Zeph 1:12); who has commanded and it came to pass, unless the Lord has ordained it? Is it not from the mouth of the Most High that good and evil come? (Lam 3:37). To exclude this error he says, let no man deceive himself with the assertion that a person who violates the temple of God will not be destroyed: let no man deceive you with empty words, for it is because of these things that the wrath of God comes upon the sons of disobedience (Eph 5:6).

178. Then when he says, if any man, he shows how to avoid being deceived in this way.

Here it should be noted that some, appealing to the reasons of human wisdom, have declared that God does not punish men’s sins on the ground that God does not know the particular things that happen here: and you say: thick clouds enwrap him, so that he does not see (Job 22:14). Therefore, to avoid this he says: if any man among you seems to be wise in this world, i.e., has worldly wisdom, which in those points that are contrary to the faith is not wisdom, even though it appears to be, let him become a fool by eschewing that seeming wisdom, that he may be wise, namely, according to divine wisdom, which is the true wisdom.

And this must be observed not only in those matters in which worldly wisdom is contrary to the truth of faith, but also in all matters in which it is contrary to genuine morality; hence: he is a shield to those who take refuge in him (Prov 30:5).

179. Then when he says, for the wisdom, he assigns the reason for what he had said.

For it seems to be inept to advise a person to become foolish, as, indeed, it would be if the foolishness were the denial of true wisdom. But that is not the case, for the wisdom of this world is foolishness with God.

But that is called the wisdom of this world that rests mainly on this world, whereas the wisdom that attains to God through the things of this world is not the wisdom of the world but the wisdom of God: for what can be known about God is plain to them, because God has shown it to them. His invisible nature has been clearly perceived in the things that have been made (Rom 1:19). Therefore, the wisdom of this world, which considers the things of this world in such a way that it does not reach divine truth is foolishness with God, i.e., in God’s judgment it is folly: the princes of Zoan are utterly foolish; the wise counselors of Pharaoh give stupid counsel (Isa 19:11).

180. Second, he proves what he had said by citing two authorities: the first of these is from Job (Job 5:13); hence he says: it is written: I will catch the wise in their own craftiness. Now the Lord catches the wise in their own craftiness because when they lay crafty plans contrary to God, he frustrates them and fulfills his own plan. Thus, by the malice of Joseph’s brothers attempting to prevent his ascendancy, it came to pass by divine providence that Joseph, after being sold, became a ruler in Egypt. Hence just before the words quoted, Job says: he frustrates the devices of the crafty, so that their hands achieve no success; because, as it says in Proverbs: no wisdom, no understanding, no counsel, can avail against the Lord (Prov 21:30).

The second authority is taken from a psalm (Ps 94:11); hence he says: and again it is written: the Lord knows the thoughts of the wise, i.e., according to the wisdom of the world, that they are in vain, namely, because they do not reach unto the goal of human knowledge, which is the knowledge of divine truth. Hence, all men who are ignorant of God are foolish (Wis 13:1).

181. Then when he says, let no one therefore glory, he draws his main conclusion, namely, that they should not glory in God’s ministers.

First, he draws the conclusion, saying: since ministers are nothing but persons laboring for a reward, let no one therefore glory in men, as it says in a psalm: put not your trust in princes, in a son of man, in whom there is no help (Ps 146:3); cursed is the man who trusts in man and makes flesh his arm (Jer 17:5).

182. Second, he assigns a reason based on the dignity of Christ’s faithful.

First, he mentions the relationship between things and Christ’s faithful, saying, for all things are yours. As if to say: just as a man does not glory in things subject to himself, so neither should you glory in the things of the world, all of which have been given to you by God: you have put all things under his feet (Ps 8:8).

Then he specifies what he means by all things; and first he mentions Christ’s ministers, who are appointed by God in minister to the faithful: with ourselves as your servants for Jesus’ sake (2 Cor 4:5), which is what he says: whether it be Paul, who planted, or Apollo, who watered, or Cephas, i.e., Peter, who is the universal shepherd of Christ’s sheep (John 21). After these he mentions external things when he says, or the world, which contains all creatures and belongs to Christ’s faithful, inasmuch as a person is helped by the things of this world to fulfill his bodily needs and to attain to a knowledge of God: from the greatness and beauty of created things comes a corresponding perception of their Creator (Wis 13:5).

183. Then he lists things which pertain to the very disposition of man, saying, or life, or death, because life is useful to Christ’s faithful as the time for meriting; and so is death, by which they reach their reward: whether we live or die, we are the Lord’s (Rom 14:8); and for me to live is Christ and to die is gain (Phil 1:21).

Indeed, all good and evil in this world are reduced to these two, because by good things life is preserved and by evil things death is reached.

Finally, he lists the things which pertain to man’s present or future state, saying: or things present, i.e., things of this life by which we are aided in meriting, or things to come, i.e., things reserved for us as a reward: we have not here a lasting city, but we seek one that is to come (Heb 13:14). All are yours, i.e., serve your advantage: in everything God works for good with those who love him (Rom 8:28).

184. Thus, the first relationship is that of Christ to the faithful, but the second is that of Christ’s faithful to Christ. He mentions this when he says: and you are Christ’s, because he redeemed us by his death: whether we live it whether we die, we are the Lord’s (Rom 14:8). The third relationship is that of Christ as man to God; hence he adds: and Christ as man is God’s. Hence he is called God and Lord: O Lord my God, in you I take refuge (Ps 7:1), where the whole Trinity is understood by the name, God.

Therefore, because no one should glory in anything below him but in what is above him, the faithful of Christ should not glory in his ministers, but rather the ministers in them: I have great confidence in you; I have great pride in you (2 Cor 7:4). But Christ’s faithful should glory in Christ: far be it from me to glory except in the cross of our Lord Jesus Christ (Gal 6:14), as Christ glories in the Father: he boasts that God is his father (Wis 2:16).

The Apostolic Ministry

God the only judge

This is how one should regard us, as servants of Christ and stewards of the mysteries of God.

Moreover it is required of stewards that they be found trustworthy.

But with me it is a very small thing that I should be judged by you or by any human court. I do not even judge myself.

I am not aware of anything against myself, but I am not thereby acquitted. It is the Lord who judges me.

Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then every man will receive his commendation from God.

185. Having rebuked the Corinthians for glorying in certain ministers, the Apostle now attacks them for looking down on other ministers.

In regard to this he does two things:

First, he censures their guilt;

second, he concentrates on correcting them, at I do not write these things (1 Cor 4:14).

First, he censures their rashness in judging ill of ministers;

second, their arrogance in looking down on ministers of Christ, at but these things, brethren (1 Cor 4:6).

First, he shows what should be assuredly felt about Christ’s ministers;

second, that they should not be judged rashly, at here now it is required.

186. First, therefore, he says: I have said that none of you should glory in men; nevertheless, each of you should recognize the authority of our office, which is that we are mediators between Christ whom we serve—he refers to this when he says, let a man so account of us as of the ministers of Christ; men shall speak of you as the ministers of our God (Isa 61:6)—and his members who are the faithful of the Church, to whom we dispense Christ’s gifts. He refers to this when he says, and the dispensers of the mysteries of God, i.e., of his secrets. These are his spiritual teachings: by the Spirit he speaks mysteries (1 Cor 14:2) or the sacraments of the Church, in which divine power secretly works salvation; hence in the formula for consecrating the Eucharist it is said: the mystery of faith.

187. Therefore, in governing their subjects the prelates of the Church should seek to serve Christ alone, for love of whom they feed his sheep: if you love me, feed my sheep (John 21:17). Furthermore, they should dispense the things of God to the people: a dispensation is committed to me (1 Cor 9:17). It is in this way that they are mediators between Christ and the people: I stood between the Lord and you at that time (Deut 5:5).

This view of the Church’s prelates is necessary for the salvation of the faithful, for unless they recognize them as Christ’s ministers, they will not obey them as Christ: you received me as an angel of God, as Christ Jesus (Gal 4:14). Again, if they do not regard them as stewards, they would refuse to receive gifts from them, contrary to what the Apostle says: what I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ (2 Cor 2:10).

188. Then when he says, here now it is required, he shows that they should not judge rashly in matters concerning Christ’s ministers.

In regard to his he does three things.

First, he mentions the standard by which to judge the faithfulness of ministers;

second, he shows that he is not concerned about this judgment but leaves it to God, at but to me it is a very small thing;

third he concludes his prohibition against rash judgment, at therefore, judge not.

189. In regard to the first it should be noted that some are faithful ministers and dispensers of Christ, and some unfaithful. The unfaithful ministers do not seek the people’s welfare and Christ’s honor, when they dispense the divine mysteries: you have not been faithful in the unrighteous mammon (Luke 16:11). But the faithful ones seek the honor of God and the welfare of his members in all things: who then is the faithful and wise steward, whom his master will set over his household? (Luke 12:42). Who the faithful ministers are will be disclosed in the divine judgment to come.

But the Corinthians rashly desired to discuss which dispensers were faithful and which unfaithful. And this is what he says: here now, i.e., in the present time, it is required, i.e., it is being discussed, among the dispensers that a man be found faithful. For they judged that many were unfaithful, supposing that scarcely anyone was faithful: many a man proclaims his own loyalty, but a faithful man who can find? (Prov 20:6).

190. Then when he says, but to me it is a very small thing, he shows that he has no regard for this judgment.

First, he asserts that he is not concerned about the judgment of others on this point, saying, but to me, who am the least of the dispensers, it is a very small thing, i.e., I regard it a trivial good, to be judged by you as faithful or unfaithful.

But lest they suppose that he says these things out of contempt, as though he scorned their opinion as coming from worthless persons, he adds, or by man’s intellect, which is the day of man: if a man walks in the day he stumbles not, because he sees the light of this world (John 11:9). Or, by man’s day, i.e., by the intellect of persons judging in this time. As if to say: I am little concerned about your judgment or any man’s: I have not desired the day of man, you know (Jer 17:16).

191. It should be noted, however, that one should have regard for men’s judgment in two ways: first, in regard to others who are edified or scandalized by what is heard. For this reason the saints did not regard it a small thing but very important to be judged by men, since the Lord said: that they may see your good works and give glory to your Father, who is in heaven (Matt 5:16).

Second, in regard to themselves, and then they do not care much, because they neither desire human glory: nor sought we the glory of men, neither of you nor of others (1 Thess 2:6), nor fear men’s reproaches: Fear not the reproach of men, and be not afraid of their blasphemies (Isa 51:7). Hence the Apostle says significantly, but to me, i.e., as far as it pertains to me. Nor does he regard it as nothing, but as a very small thing, because temporal things, among which a good reputation finds a place, are not null goods but very small ones, as Augustine says in the book On Free Will. Hence it is also stated in Wisdom: all gold in comparison of her is as a little sand (Wis 7:9).

192. Second, he shows that he does not even presume to judge himself, saying, but neither do I judge my own self.

But this seems to conflict with a later statement: but if we would judge ourselves, we should not be judged (1 Cor 11:31). Therefore, everyone should judge himself.

However, it should be noted that everyone should judge himself with the judgment of self-examination, about which the Apostle speak here, according to a psalm: I meditate and search my spirit (Ps 77:6), as well as with the judgment of condemnation and reproach in the face of obvious evils: I will reprove my ways in his sight (Job 13:15). But with the judgment of absolution a person should not presume to judge himself innocent: though I am innocent, my own mouth would condemn me; though I am blameless, he would prove me perverse (Job 9:20).

He assigns the reason for this when he says, I am not conscious to myself of anything, i.e., I am not aware of any mortal sin: my heart does not reproach me for any of my days (Job 27:6); yet I am not hereby justified, i.e., that does not suffice for pronouncing myself just, because certains sins can be hiding in me, which I do not know: who can discern his sins? (Ps 19:12) I am blameless; I do not regard myself (Job 9:21).

193. Third, he concludes to the one to whom this judgment should be reserved, saying, but he who judges me is the Lord, i.e., it is God’s exclusive province to judge whether I am a faithful minister or not, because this pertains to the heart’s intention, which God alone can weigh: the Lord weighs the spirit (Prov 16:2); the heart is deceitful above all things, and desperately corrupt; who can understand it? I the Lord search the mind and try the heart (Jer 17:9).

194. Then when he says, therefore, judge not, he concludes the prohibition against rash judgment. In regard to this he does three things.

First, he forbids them to anticipate God’s judgment, saying: therefore, in keeping with my example, who neither judge myself nor care about being judged by others, but reserve my judgment to God, judge not before the time, because every matter has its time (Eccl 8:6), until the Lord comes to judge: the Lord enters into judgment with the elders and princes of his people (Isa 3:14). Hence the Lord himself said: do not judge (Matt 7:1). However, this must be understood of hidden things, because God has commissioned men to judge manifest things: hear them, and judge what is just (Deut 1:16).

195. For some things are manifested not only by the evidence of the fact, being notorious, but also by confession or by the proved testimony of witnesses. But God reserves hidden things for his own judgment. But things which lie in our heart or are done in secret are hidden to ourselves. Of these it is said: the things you say in your hearts, be sorry for them upon your beds (Ps 4:5). Hence a man is as rash in judging about these matters as a delegated judge, who exceeds his mandate by judging matter not committed to him.

Consequently, a judgment is rash when a person judges about doubtful matters; but it is perverse when he pronounces a false judgment. Now although judgment should not be made concerning persons, as when a person judges as evil a man who is good, nevertheless it is more grievous, when it is a perverse judgment about things themselves, as when a person says that virginity is evil and fornication good, against which Isaiah says: woe to you that call good evil and evil good (Isa 5:20).

196. Second, he describes the completeness of the divine judgment to come, saying: who, namely the Lord coming to judgment, will bring to light the hidden things of darkness, i.e., will make clear and obvious the things done secretly in darkness; and will make manifest the counsels of the hearts, i.e., all the secrets of the heart: he reveals deep things out of darkness, and brings up to light the shadow of death (Job 12:22); I will search Jerusalem with lamps (Zeph 1:12). This, of course, refers both to good things and to evil things that have been committed and covered over by penance, according to a psalm: blessed is he whose transgressions is forgiven, whose sin is covered (Ps 32:1).

197. Third, he mentions the fruit which good men will obtain from the divine judgment, saying, and then shall every man have praise from God, i.e., every man that is good. This commendation will be true, because God can neither deceive nor be deceived: his praise is not from men but from God (Rom 2:29); it is not the man who commends himself that is accepted, but the man whom the Lord commends (2 Cor 10:18).

The apostles are fools for Christ

I have applied all this to myself and Apollos for your benefit, brethren, that you may learn by us not to go beyond what is written, that none of you may be puffed up in favor of one against another.

For who sees anything different in you? What have you that you did not receive? If then you received it, why do you boast as if it were not a gift?

Already you are filled! Already you have become rich! Without us you have become kings! And would that you did reign, so that we might share the rule with you!

For I think that God has exhibited us apostles as last of all, like men sentenced to death; because we have become a spectacle to the world, to angels and to men.

We are fools for Christ’s sake, but you are wise in Christ. We are weak, but you are strong. You are held in honor, but we in disrepute.

To the present hour we hunger and thirst, we are ill-clad and buffeted and homeless,

and we labor, working with our own hands. When reviled, we bless; when persecuted, we endure;

when slandered, we try to conciliate; we have become, and are now, as the refuse of the world, the offscouring of all things.

198. After berating the Corinthians for the rashness with which they judged Christ’s ministers, the Apostle now censures the self-satisfaction with which they scorned Christ’s ministers.

In regard to this he does three things:

first, he states his intention;

second, he assigns a reason, at for who distinguishes you;

third, he belittles their contemptuous attitude, at you are now full.

199. In regard to the first it should be noted that above when the Apostle tried to repress the rivalry about ministers among the Corinthians, he had used the names of good ministers of Christ, as when he said, every one of you says: I indeed am of Paul; and I am of Apollo; and I of Cephas (1 Cor 1:12), and again: whether it be Paul or Apollo or Cephas (1 Cor 3:22). But in fact they were not glorying in Christ’s good ministers or disagreeing over them but over the false apostles, whom he chose not to name, lest it seem that he was speaking against them from hatred or envy. Rather he had employed his own name and the names of other good preachers. And that is what he is saying now: but these things, brethren, namely, what I have said about the ministers in whom you glory and for whom you compete, I have in a figure transferred, i.e., speaking figuratively, I have transferred to myself and to Apollo. For it says in Proverbs: to understand a proverb and a figure, the words of the wise and their riddles (Prov 1:6), and this for your benefit: all things are for your sakes (2 Cor 4:15); that in us you may learn that one be not puffed up, i.e., with pride, against the other, your neighbor, for another, i.e., for any of Christ’s ministers, above that which is written, i.e., beyond the form described in the foregoing; for it is written: he will dash them puffed up and speechless to the ground (Wis 4:19).

200. Then he assigns the reason why one should not be puffed up against another, at for who distinguishes you.

First, he lays down the reason, saying, for who distinguishes you? This can be interpreted in two ways: in one way so that it means: who distinguished you from the mass of the damned? You cannot distinguish yourself; hence you have nothing in you as a ground for exalting yourself. Of this distinction it is said: judge me, O God, and distinguish my cause from an ungodly people (Ps 43:1). It can be understood in another way: who distinguishes you to make you superior to your neighbor? This is something you cannot do; hence you should not exalt yourself above him. Of this exaltation Sirach says: in the fullness of his knowledge God distinguished them and appointed their different ways (Sir 33:11). But there is no distinction among men, insofar as they are Christ’s faithful, because we, though many, are one body in Christ (Rom 12:5); God put no difference between us and them, purifying their hearts by faith (Acts 15:9).

201. Then he dismisses an apparent reason.

For someone could be distinguished from good or from evil men, because he is better than they on account of the blessings he has, such as faith, wisdom and the like. But the Apostle excludes this, saying, what do you have that you have not received. As if to say: nothing; for all blessings come from God: when you open your hand, they are filled with good things (Ps 104: 28); all things come from you, and of your own have we given you (1 Chr 29:14).

From this he draws his conclusion, saying, and if you have received, why do you glory, as if you had not received it? Accordingly, a person boasts as though he did not receive, when he boasts in himself and not in God, as those mentioned in a psalm: men who trust in their wealth and boast of the abundance of their riches (Ps 49:6).

202. This is the way the first form of pride expresses itself, namely, when a person, taking pride in what he has, says that he has it of himself, as a psalm: with our tongue we will prevail, our lips are with us; who is our master? (Ps 12:4) But a person boasts as one receiving, when he glories in himself by ascribing everything to God, as was said above: he who glories may glory in the Lord (1 Cor 1:31). To boast in this way is not pride but humility under God, to whom a man gives glory: to him who gives me wisdom I will give glory (Sir 51:17).

203. Then when he says, you are now full, he mocks the pride of those who looked down on Christ’s apostles:

first, in general;

then specifically, at we are fools.

First, he ridicules them for presuming too much on themselves;

second, for looking down on the apostles, at for I think that God.

First, he mocks them for presuming to attribute to themselves what they did not have;

second, for attributing to themselves an abundance of good things, some of which are internal, at you reign without us.

204. In regard to these he says, already you are filled, i.e., it seems to you that you are now full, i.e., you seem to yourselves to be full, that is, completely sated with spiritual delights, about which it is said: I shall be satisfied, when your glory shall appear (Ps 17:15). But it could have been true to say to them, already you are filled, not with fullness but with nausea: he who is sated loathes honey (Prov 27:7). But some goods were external. In regard to these he says, you are now become rich, as it seems to you, with spiritual riches, about which Isaiah says: riches of salvation, wisdom and knowledge (Isa 33:6). This is similar to Revelation: you say, I am rich, I have prospered, and I need nothing (Rev 3:17).

205. But this seems to conflict with his earlier statement: in all things you are made rich in him, in all utterance and in all knowledge (1 Cor 1:5).

The answer is that the earlier statement referred to the good men among them; but there he is speaking about the presumptuous ones, who took pride in what they did not have.

Or a distinction can be made between fullness and riches, so that the former refers to using grace to enjoy spiritual things, whereas riches would refer to the very possession of grace.

206. Second, when he says, you reign without us, he makes sport of them for attributing to themselves individually things they did not possess individually.

Hence he says, you reign without us, i.e., you seem to think that the kingdom belongs to you and not to us. For they had been deceived by the false apostles to such an extent as to suppose that they alone possessed the truths of faith, which consists in the kingdom of God, and that the Apostle and his followers were in error. Against these it is said: do you alone live in the middle of the earth? (Isa 5:8).

And lest it seem that the Apostle says this out of envy, he continues: and I would that you did reign. Thus he wishes them to have the true faith: I wish that not only you but also all who hear me this day might become such as I am except for these chains (Acts 26:29).

And to offer them an example of humility he adds, that we also might reign with you, as if to say: if you have anything worthwhile, I am not too proud to follow you, as you disdain to follow us, contrary to what he advises in Galatians: be zealous for what is good in a good thing always (Gal 4:18).

207. It should be noted that the Apostle here touches on four kinds of pride. The first is when a person considers that what he has was not received from God. He touches on this form when he says: if you have received it, why do you glory, as if you had not received it? Which can also pertain to the second form in which a person thinks that he has received by his own merits. The third form is when a person boasts that he has something he really does not have. In regard to this he says, you are now full: you are now become rich. The fourth is when a person, looking down on others, wishes to seem unique. In regard to this he says, you reign without us.

208. Then when he says, for I think that God, he taunts them for looking down on Christ’s apostles.

First, he describes the contempt ironically;

second, the cause of the contempt, at we are made a spectacle.

209. He says, therefore: I have just said that you reign without us. For I think, i.e., you seem to think, that God has set forth us apostles, the last, whereas it says below: God indeed has set some in the church; first apostles (1 Cor 12:28). In this way is fulfilled what is stated in Matthew: the first shall be last, and the last first (Matt 20:26).

Then he gives an example, as it were men appointed to death; for those condemned to death are reckoned last by men, as though not worthy to live. That is what the apostles were considered to be by worldly men: we are accounted as sheep for the slaughter (Ps 44:22).

210. Then when he says, we are made a spectacle, he indicates the cause of the contempt.

In regard to this it should be noted that when people were condemned to death, men were summoned to the execution as to a spectacle, especially when they were condemned to be thrown to wild animals. Now because the apostles had been, as it were, appointed for death, he adds, we are made a spectacle to the world, as though the whole world had assembled to witness their slaughter: you have made us the taunt of our neighbors (Ps 44:13).

Then he explains what he meant by the word world, when he continues, to angels and to men, namely, good and evil. For good angels came to the spectacle to comfort, but evil angels to assail; and good men came to sympathize and to witness an example of patience, but evil men to persecute and ridicule.

211. Then when he says, we are fools, he derides them in particular for scorning the apostles.

In regard to the first he does two things:

First, he mentions the contempt;

second, the cause, at even unto this hour.

212. In regard to the first he taunts them for attributing greatness to themselves and shortcomings to the apostles.

First, in regard to perfect understanding; hence he says, we are fools for Christ’s sake, i.e., we are accounted fools, because we preach the cross of Christ: the word of the cross, to them indeed that perish, is foolishness (1 Cor 1:18), and also because we suffer reproach and opposition for the sake of Christ, in keeping with Wisdom: we fools! We thought that his life was madness and that his end was without honor (Wis 5:4), and as exemplified in Acts: Festus said with a loud voice: Paul, you are mad; your great learning is turning you mad (Acts 26:24). But you in your opinion are wise in Christ, namely, because you neither dare to confess his cross publicly nor suffer persecution for him: the sluggard is wiser in his own eyes than seven men who can answer discreetly (Prov 26:16).

213. Second, in regard to power to act when he says, we are weak, namely, in externals on account of the afflictions we endure: I will all the more boast of my weaknesses (2 Cor 12:9); but you in your opinion are strong, namely, in material things, because you live in security without harassment: woe to you who are heroes at drinking wine, and valiant men in mixing strong drink (Isa 5:22). You are honorable, i.e., in your own eyes you are worthy of honor, because you do not suffer public shame: I am a son of the wise, a son of ancient kings (Isa 19:11), but we without honor, according to your opinion and that of others, because we are considered contemptible: the base things of the world, and the things that are contemptible, God has chosen (1 Cor 1:28). And yet the truth is the exact opposite, for only those who scorn God are worthy of scorn: those who despise me shall be lightly esteemed (1 Sam 2:30).

214. Then when he says, even unto this hour, he discloses the cause of this scorn.

First, he assigns the lack of temporal goods as the cause;

second, the evils they suffered, at we are reviled: and we bless;

third, he reaches his conclusion, at we are made as the refuse.

215. As to the first he mentions the privations they suffered in necessary things.

Hence in regard to food and drink he says: even unto this hour we both hunger and thirst, namely, without interruption from the time of our conversion to the present moment: in hunger and thirst (2 Cor 11:17). As to clothing he says, and are naked, i.e., because of our need for clothing, since we are sometimes despoiled: they lie all night naked, without clothing, and have no covering in the cold (Job 24:7).

The answer is that although the apostles suffered, they were not abandoned, because divine providence set limits to their abundance and their needs according to what was suitable for exercising virtue. Hence the Apostle says in Philippians: I have learned the secret of facing plenty and hunger, abundance and want. I can do all things in him who strengthens me (Phil 4:12).

216. Second, he mentions their lack of things pertaining to the better aspects of human life, the first of which is respect from others. But they received the opposite: and are buffeted, which aims more at shame than punishment; hence we read of Christ that they spat in his face and slapped him (Matt 26:67).

The second is peace and quiet. Here again they endured the opposite: and have no fixed abode, both because they were expelled from place to place by their persecutors: if they persecute you in one city, flee to another (Matt 10:23), and because they went everywhere to perform their office: I have appointed you that you should go (John 15:16).

The third is help from servants. But they experienced the opposite: and we labor, working with our own hands, both because they often received nothing from anyone to support them and because they earned their living by the work of their own hands either to avoid being a burden to the faithful or to rebuff false apostles who preached for money, and also because they wanted to give the idle an example of work (2 Thess 3:9); hence Paul says: these hands ministered to my necessities, and to those who were with me (Acts 20:34).

217. Then when he says, we are reviled, we bless, he mentions the evils when the apostles endured: first, in words when he says, we are reviled, i.e., men speak evil of us either to detract us or to insult us to even to curse us: all curse me (Jer 15:10), and we bless, i.e., return good for evil: do not return evil for evil, but on the contrary, bless (1 Pet 3:9).

Second, in deeds; hence he says, we are persecuted, not only because we are chased from place to place, which is persecution in the strict sense, but also because we are harassed in many ways: many are my persecutors and my adversaries (Ps 119:157), and we suffer it, namely, in Christ: a patient man will endure until the right moment (Sir 1:23).

Third, he touches on the cause of each when he says: we are blasphemed, i.e., blasphemies are put against us, and we are called sorcerers, evil-doers and enemies of God: the hour comes what whosoever kills you, will think that he does a service to God (John 16:2); why not do evil that good may come?—as some people slanderously charge us with saying. (Rom 3:8); and we entreat God for those who persecute and slander us: love your enemies and pray for those who persecute you (Matt 5:44).

218. Then when he says, we are made as the refuse, he sums up their contempt, saying: on account of the foregoing, we are made as the refuse of the world, i.e., both Jews and gentiles think that the world is befouled by us and that it would be cleansed by our slaughter, the offscouring of all. Offscouring is the filth scraped from fruit or iron or any other things. He says, even until now, because they suffer these things without interruption. But it will stop sometime according to Wisdom, where from the mouth of the impious it is said: this is the man whom we once held in derision and made a byword of reproach (Wis 5:4), and then continues: why has he been numbered among the sons of God? (Wis 5:5)

Paul as father of Christians

I do not write this to make you ashamed, but to admonish you as my beloved children.

For though you have countless guides in Christ, you do not have many fathers. For I became your father in Christ Jesus through the gospel.

I urge you, then, be imitators of me.

Therefore I sent to you Timothy, my beloved and faithful child in the Lord, to remind you of my ways in Christ, as I teach them everywhere in every church.

Some are arrogant, as though I were not coming to you.

But I will come to you soon, if the Lord wills, and I will find out not the talk of these arrogant people but their power.

For the kingdom of God does not consist in talk but in power.

What do you wish? Shall I come to you with a rod, or with love in a spirit of gentleness?

219. After censuring the Corinthians for rashly judging the apostles and presumptuously despising them, the Apostle now applies himself to correcting them.

First, by oral advice;

second, by examples, at wherefore, I beseech you;

third, with the rod of correction, at as if I would not come to you.

220. In regard to the first he does three things: first, he tells how he means to admonish them, saying, I do not write these things, which I have said so far in the epistle, to confound you in an evil way, which leads to despair, although I would like you to be bewildered with the sort of confusion that avoids sin: there is a confusion that brings sin, and there is a confusion that brings glory and grace (Sir 4:25). But to admonish you with the above advice as my dearest children: do you have children? Discipline them and make them obedient from their youth (Sir 7:25).

221. Second, he shows the correct way to admonish, saying, for if you have ten thousand instructors in Christ, yet not many fathers.

Here it should be noted that a father is one who begets, but a guide nurses and trains the child: the law was our custodian until Christ came (Gal 3:24). Therefore, the Apostle calls himself their father in Christ, because he was the first to preach the Gospel to them.

222. Hence he assigns the reason for this when he continues, for in Christ Jesus, by the Gospel, I have begotten you. But begetting is a process leading to life; and man lives in Christ by faith: in the flesh I live now by faith in the Son of God (Gal 2:20). Faith, however, comes by hearing; and hearing by word (Rom 10:17). Hence the word of God is the seed by which the Apostle begot them in Christ: by his own will he has begotten us by the word of truth (Jas 1:18).

But he calls others instructors, because they helped them after receiving the faith. In this way we are given to understand that as far as the preaching of the Gospel is concerned, there is the same relationship between instructor and father as that of waterer and planter and that of builder and superstructure to layer of foundation.

223. Then when he says, wherefore, I beseech you, he starts to correct them with his own example.

First, he urges them to follow his example, saying: then, since you are my children and good children should imitate their fathers, I beseech you, be followers of me, so as not to judge rashly (just as I don’t, because I do not ever presume to judge myself) but to think humbly of yourselves and highly of others. Hence it wasn’t by chance that he had said earlier: we are weak, but you are strong, but that we might give ourselves a pattern unto you to imitate us (2 Thess 3:4).

Note that here he is calling the same persons brothers, whom he had just called his children. However, he had called them his children in Christ, because he had begotten them not for himself but for Christ; and because he himself had been begotten in Christ, he could regard them as his brothers and his children. Consequently, they should have imitated him as a father to the same degree as he imitated Christ, who is the main father of all.

This, therefore, removes from subjects an excuse for following the evil examples of their prelates; they should rather imitate their prelates only to the degree that they imitate Christ, who is the infallible standard of truth. Hence he gave himself as an example to the apostles when he said: I have given you an example, that as I have done so you also do (John 13:15). Paul, of course, followed this example: my foot has followed his steps, I have kept his way, and have not declined from it (Job 23:11).

224. Second, he removes the excuse of ignorance, saying, for this cause have I sent to you Timothy, who is my dearest son and faithful in the Lord, which agrees with what he said of Timothy in Philippians: I have no one like him, who will be genuinely anxious for your welfare (Phil 2:20). Who will put you in mind of my ways, i.e., he will teach you my procedures, i.e., all that is to be done and advise you to follow them: ask for the old paths, which is the good way, and walk on it (Jer 6:16), which ways are in Christ Jesus. Hence you should not disdain to follow them: show me your ways, O Lord (Ps 25:4); or consider them a burden, because this is what I generally lay upon all; hence he says: as I teach everywhere in every church. You have heard the word of the truth of the Gospel, which is come unto you, as also it is in the whole world (Col 1:5).

Or my ways can refer to good works, as I teach everywhere, to doctrines. For Timothy had been sent to induce them to imitate the works and abide by the doctrines of the Apostle.

225. Then when he says, as if I would not come, he threatens them with the rod of correction.

First, he shows that they deserve the rod of correction, saying, as if I would not come to you, so some are puffed up, as though not fearing to be convicted of pride by me; and yet they deserved the rod, because the humble are corrected by words alone, but the proud need stripes: look on all that are proud, and confound them and crush the wicked in their place (Job 40:7).

226. Second, he tells them of his visit, when he will come to judge them. First, he foretells his coming when he says, but I will come to you shortly. But because in says in Proverbs: the heart of man disposes his way, but the Lord must direct his steps (Prov 16:9), he adds, if the Lord wills: if the Lord will and if we shall live, we will do this or that (Jas 4:15).

Second, he tells them that he will make a searching judgment when he says, and will know, namely, by a judicial process: the cause which I knew not, I searched out diligently (Job 29:16); not the speech of them that are puffed up, but the power, as if to say: because they who abound in words will not be approved by my examination, but rather they who abounded in virtue: mere talk tends only to want (Prov 14:23).

Third, he assigns the reason, saying, the kingdom of God is not in speech, but in power, i.e., therefore, some who abound in speech do not attain to the kingdom of God: not everyone that says to me, Lord, Lord, shall enter the kingdom of heaven, but he who does the will of my Father (Matt 7:21).

227. Finally, he threatens to chastise them, but leaves the choice to them, saying: what do you want? Shall I come to you with a rod, namely, of discipline, or in charity, i.e., with a display of love, and in the spirit of meekness? As if to say: it depends on you whether or not I shall deal more harshly with you. For if you persist in the foolish way, I must come to you with the rod, as Proverbs says: folly is bound up in the heart of a child, and the rod of correction shall drive it away (Prov 22:15). But if you amend your lives, I will act charitably and meekly: you who are spiritual, instruct such a one in a spirit of meekness (Gal 6:1). However, this does not mean that if he came with the rod, he would not come in charity, since it says in Proverbs: he who spares the rod hates his son; but he who loves him corrects him betimes (Prov 13:24), but because a person chastened with the rod fails at times to sense the gentleness of charity, as those who are encouraged gently.

Against Fornication

Horror of fornication

It is actually reported that there is immorality among you, and of a kind that is not found even among pagans; for a man is living with his father’s wife.

And you are arrogant! Ought you not rather to mourn? Let him who has done this be removed from among you.

For though absent in body I am present in spirit, and as if present, I have already pronounced judgment

in the name of the Lord Jesus on the man who has done such a thing. When you are assembled, and my spirit is present, with the power of our Lord Jesus,

you are to deliver this man to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.

228. After discussing matters which pertain to the sacrament of baptism, the Apostle begins to consider matters which pertain to matrimony.

First, he attacks a sin contrary to matrimony, namely, fornication;

second, he discusses matrimony itself, at now concerning the things (1 Cor 7:1).

First, he mentions the crime;

second, he censures it, at your glorying is not good (1 Cor 5:6).

First, he mentions the crime of a certain fornicator;

second, the crime of those who condoned this sin, at and you are puffed up.

229. In regard to the first he mentions three things which pertain to the gravity of the crime.

First, he shows that the sin is notorious, saying: it was not without reason that I asked whether you wish me to come to you with the rod. For there is one among you deserving the rod of discipline, because it is absolutely heard, i.e., publicly known, that there is fornication among you, against which it is said: fornication must not even be named among you (Eph 5:3); they proclaim their sin like Sodom, they do not hide it (Isa 3:9).

230. Second, he amplifies the sin by a comparison when he says, and such fornication as the like is not among the heathens. For example, fornication was not considered a sin among the pagans; hence to rid them of this error the apostles (Acts 15:29) imposed on pagans converted to the faith the obligation to abstain from fornication.

Yet it was a form of fornication regarded as unlawful even among pagans; hence he says, that one should have his father’s wife: unstable as water, you shall not have pre-eminence because you went up to your father’s bed and defiled his couch (Gen 49:4). This was monstrous even among the pagans, being contrary to natural reason. For the laws of every civilization dictated that the natural reverence owed to parents prevents sons and daughters from marrying their father or mother. This is even implied in Genesis: wherefore a man shall leave father and mother (in contracting matrimony) and shall cleave to his wife (Gen 2:24). Furthermore, since it goes on to say that the man and woman will be two in one flesh, the wife of the father is excluded from marrying; just as the person of the father or mother: you shall not uncover the nakedness of your father’s wife; for it is the nakedness of the father (Lev 18:8).

231. Then when he says, you are puffed up, he mentions the guilt of those who condoned this sin.

First, he condemns them for condoning it;

second, he supplies what they failed to supply, at I indeed, absent in body.

232. In regard to the first he detects three vices.

First, pride, when he says, and you are puffed up, namely, with the wind of pride, for considering yourselves innocent as compared with the sinner, just as the Pharisee who said: I am not as the rest of men, or even as this tax collector (Luke 18:11); he will dash them puffed up and speechless to the ground (Wis 4:19).

Second, he touches on their injustice, when he says, and have not rather mourned, namely, by suffering for the benefit of the sinner: O that my head were waters, and my eyes a fountain of tears, that I might weep day and night for the slain of the daughters of my people! (Jer 9:1) For true justice, as Gregory says in On the Gospel, homily 34, shows compassion, not disdain.

Third, he touches on their failure to judge: that he might be taken away from among you that has done this thing. For such compassion on the part of a just man bruises the sinner to deliver him: if you beat him with the rod, you will save his life from Sheol (Prov 23:14). This also helps to correct others: the wicked man being scourged, the fool shall be wiser (Prov 19:25). Because sentence against an evil deed is not executed speedily, the heart of the sons of men is fully set to do evil (Eccl 8:11). Indeed, if others are to be corrected, the sinner must sometimes be cast out, when there is fear of his conduct spreading: drive out the scoffer, and strife will go out, and quarreling and abuse will cease (Prov 22:10).

233. Then when he says, I indeed, absent in body, he supplies for their failure by pronouncing sentence against the sinner.

First, he shows the authority of the judge;

second, the method of judging, at you being gathered;

third, the sentence of the judge, at to deliver such a one

234. As to the first he does two things: first, he shows the authority of the minister, i.e., himself. Here he seems to act contrary to proper judicial procedure by condemning an absent person, for it was not the custom of the Romans to give up anyone, before the accused met the accusers face to face (Acts 25:16). But the Apostle justifies this, saying, I indeed, absent in body but present in spirit, i.e., with love and concern: for though I am absent in body, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faith in Christ (Col 2:5). Or, present in spirit, because by the spirit he knew what was taking place among them as if he were there, as Elisha also says: did I not got with you in spirit when the man turned from his chariot to meet you? (2 Kgs 5:26) Because I am present in spirit, I have already judged, i.e., I have passed a sentence of condemnation on the one who has acted in this manner.

Second, he mentions the authority of the principal lord, saying, in the name of our Lord Jesus Christ, i.e., in his place and by his authority, or with the power and invocation of his name: whatever you do in word or in deed, do all in the name of our Lord Jesus Christ (Col 3:17).

235. Then when he says, you being gathered together, he shows the manner of judging, and touches on three things: first, the assembling of the congregation when he says, you being gathered together. For serious offenses should be punished according to the considered agreement of many persons; hence in old times judges sat on the gates where the people were gathered together: you shall appoint judges in all your gates (Deut 16:18); in the company of the upright, in the congregation (Ps 111:1); where two or three are gathered in my name, there am I in the midst of them (Matt 18:20).

Second, he indicates his assent when he says, and my spirit, i.e., with my will and authority, according to what he had said, present in spirit.

Third, he presents the authority of the principal lord, namely, Jesus Christ, saying, with the power of our Lord Jesus, the power which gives strength and validity to the judgment of the Church: whatever you bind on earth shall be bound also in heaven (Matt 18:18).

236. Then when he says, to deliver such a one, he delivers the sentence of condemnation, in regard to which he does three things. First, he assigns the punishment when he says, to deliver such a one to Satan. This can be understood in two ways.

First, that just as the Lord gave the apostles power over unclean spirits to cast them out (Matt 10:8), so by the same power they could command the unclean spirits to torment in the body those whom they judged deserved it. Accordingly, the Apostle commanded the Corinthians on his own authority to deliver this fornicator to Satan to be tortured.

Hence, second, he discloses the effect of this sentence when he says: for the destruction of the flesh, i.e., for the torment and affliction of the flesh in which he sinned: one is punished by the very things by which he sins (Wis 11:16).

Third, he mentions its fruit when he says, that the spirit may be saved in the day of our Lord Jesus Christ, i.e., that he may be saved on the day of death or on the day of judgment, as was explained above: but he himself shall be saved, yet so as by fire (1 Cor 3:15), i.e., of temporal punishment.

For the Apostle did not deliver the sinner over to Satan’s power forever, but until the time when he would be converted to repentance by bodily torment: vexation alone shall make you understand what you hear (Isa 28:19). This sentence of the Apostle corresponds to what the Lord observed, when he said to Satan: behold he is in your hand (namely, his flesh), but yet keep his life unharmed (Job 2:6).

237. To deliver this man to Satan can also be understood as referring to the sentence of excommunicating by which a person is cut off from the community of believers and from partaking of the sacraments and is deprived of the blessings of the Church, by which a man is defended against the attacks of Satan. Hence it is said of the Church: terrible as an army set in array (Song 6:10), i.e., to the devils.

For the destruction of the flesh would mean that, being cut off from the Church and exposed to the temptations of the devil, he might more easily fall into sin: let the filthy still be filthy (Rev 22:11). Hence he calls mortal sins the destruction of the flesh, because he who sows to his own flesh will from the flesh reap corruption (Gal 6:8). But he adds, that the spirit may be saved, i.e., that the sinner, recognizing his vileness, may repent and thus be healed: I was ashamed, and I was confounded, because I bore the disgrace of my youth (Jer 31:19).

This can also mean that his Spirit, namely, the Church’s Holy Spirit, may be saved for the faithful in the day of judgment, i.e., that they not destroy it by contact with the sinner: for a holy and disciplined spirit will flee from deceit and will rise and depart from foolish thoughts (Wis 1:5).

Unleavened bread of truth

Your boasting is not good. Do you not know that a little leaven leavens the whole lump?

Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our paschal lamb, has been sacrificed.

Let us, therefore, celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth.

238. After reminding the Corinthians of two crimes, namely, that of the fornicator and that of those who condoned the sin, the Apostle now censures both crimes.

First, the crime of condoning his sin;

second, the sin of the fornication, at but the body is not for fornication (1 Cor 6:13).

First, he rebukes the Corinthians for failing to pass judgment;

second, for other vices concerning judgment, at dare any of you (1 Cor 6:1).

First, he blames them for not casting out the fornicator;

second, he corrects the false understanding they took from his words, at I wrote to you (1 Cor 5:9).

First, he reprehends what they had done;

second, he shows what should be done, at purge out the old leaven.

239. First, he reprehends their past crime as to its root; for he had said above that as a result of being puffed up they lack compassion, from which followed their failure to set others straight by correcting them. First of all, therefore, he censures them for being puffed up, saying, your glorying is not good, because you boast of the defects of others, as though you were without faults.

For everyone should boast of the blessings given him by God and not of others: let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor (Gal 6:4). And it is especially evil to glory in the failures of others: why do you boast of mischief? (Ps 51:3).

240. Second, he gives the reason for what he had said, saying, know you not that a little leaven corrupts the whole lump? As if to say: certainly you cannot be unaware of this.

It should be noted that there are two factors to consider in leaven: the first is the taste it gives to bread. In this way leaven signifies the wisdom of God, through which everything human is rendered tasteful: the kingdom of heaven is like leaven which a woman took and hid in three measures of meal, till it was all leavened (Matt 13:33).

The second factor is corruption. Then in one way leaven can signify sin, because by one sin all of a man’s works are corrupted; for example, by the sin of hypocrisy which is compared to leaven: beware of the leaven of the Pharisees, which is hypocrisy (Luke 12:1). In another way a sinful man himself can be signified by leaven.

241. And this is precisely the point of his metaphor, for just as the entire lump of dough is corrupted by a little leaven, so by one sinner a whole group can be defiled: from one spark comes a great fire and from one deceitful man much blood (Sir 11:34). This happens when by the sin of one person others are prompted to sin or even when they consent to his sin, by not at least correcting him when they can: they are worthy of death not only who do these things but also who consent to those that do them (Rom 1:32). Consequently, the Corinthians should not have boasted of another’s sin but rather taken steps to prevent others from being defiled by associating with him: as a lily among brambles, so is my love among maidens (Song 2:2), on which a Gloss says: he was not a good man, who could not endure evil men.

242. Then when he says, purge out the old leaven, he shows what should be done in the future.

First, he presents the teaching;

second, he assigns reason, at for our pasch.

243. He says, therefore, first, that a little leaven corrupts the whole lump, therefore purge out the old leaven, i.e., purge yourselves by casting out from your midst the old leaven, i.e., the fornicator who returned to the old state of former corruption by sinning: you are growing old in a foreign country, you are defiled with the dead (Bar 3:10). And this is what he says, because by cutting off one sinner the whole group is purged; hence when Judas left the Lord said: now is the Son of man glorified (John 13:31).

By the old leaven can also be understood the old error: the old error is passed away (Isa 26:3), or even the corruption of original sin: our old man is crucified with him (Rom 6:6), or even any actual sin: seeing that you have put off the old nature with its practices (Col 3:9), for a man is purged by removing them.

244. Second, he mentions the effect of this cleansing, saying, that you may be a new paste. Here paste means a mixture of water and new flour, before leaven is mixed with it. Therefore, once the leaven, i.e., the sinner or sin, is removed from the faithful, they become as it were a new paste, renewed in purity: your youth is renewed like the eagle’s (Ps 103:5); be renewed in the spirit of your minds (Eph 4:23).

Third, he mentions the form purging should take when he says, as you are unleavened, i.e., without the leaven of sin. In this sense the Lord says: beware of the leaven of the Pharisees and Sadducees (Matt 16:6).

245. Then when he says, for our pasch is Christ sacrificed, he assigns the reason for what he had said, namely, why the faithful should be unleavened; and this reason is taken from the mystery of Christ’s passion.

First, therefore, he mentions the mystery;

second, he concludes to his point, at therefore, let us feast.

246. As to the first it should be noted that the most excellent sacrament of the old law was the paschal lamb which, as was commanded in Exodus 11, was sacrificed by the whole multitude of the children of Israel in commemoration of the event in which the angel striking the first born in Egypt passed by the homes of the Jews, whose posts were smeared with the blood of a lamb. The word pasch is derived from this event: it is the Lord’s Passover (Exod 12:11). It was in virtue of the blessing that the people passed over the Red Sea (Exod 24:15ff).

But this lamb was a figure of the innocent Christ, of whom it is said: behold the Lamb of God (John 1:36). Therefore, just as that lamb was slain by the children of Israel in order that God’s people be delivered from the avenging angel and after being freed from the slavery under the Egyptians, pass over the Red Sea, so Christ was slain by the children of Israel, in order that God’s people be delivered from the attacks of the devil by his blood and from the slavery of sin by baptism, as though by the Red Sea. Now that lamb was called the pasch of the Jews, because it was immolated as a sign of the passing; hence the disciples ask: where do you wish us to prepare for you to eat the pasch? (Matt 26:17), i.e., the paschal lamb.

Therefore, the Apostle says: you ought to be unleavened, for, i.e., because as the pasch of the old people was the sacrificed lamb, so our pasch, i.e., of the new people, is Christ sacrificed. His immolation deserves the name ‘pasch’ both by reason of what the word means in Hebrew, namely, ‘passage’: it is the Lord’s Passover (Exod 12:11), and what it means in Greek, namely, ‘passion’: for Christ passed from this world to the Father by means of the passion, in which he was sacrificed (John 13:1).

247. Then when he says, therefore, let us feast, he reaches his conclusion.

To understand this it should be noted that the paschal lamb, after being sacrificed, was eaten with unleavened bread. Therefore, just as the paschal lamb was a figure of our sacrificed pasch, so the observance of the new pasch should conform to the old paschal observances. Accordingly, because the sacrificed Christ is our pasch, therefore, let us feast the festival by eating Christ not only sacramentally: unless you eat the flesh of the Son of man and drink his blood, you have no life in you (John 6:54), but also spiritually by relishing his wisdom: those who eat me will hunger for more, and those who drink me will thirst for more (Sir 24:21), and doing so with spiritual joy: with glad shouts and songs of thanksgiving; a multitude keeping festival (Ps 42:4).

248. Then he describes the way to feast by conforming the truth to the figure, saying, not with the old leaven, nor with the leaven of malice and wickedness. For it was commanded in Exodus 12 that no leaven be found in the homes of those eating the paschal lamb. But leaven involves oldness and corruption.

Hence the removal of leaven could mean the removal of the obligation to observe the precepts of the old law, which was made dead by the passion of Christ: the new coming on, you shall cast away the old (Lev 26:10). Second, the removal of leaven could mean the removal of the corruption of sin, as we said above, namely, that a little leaven corrupts the whole lump. In this sense, therefore, he says, nor with the leaven of malice and wickedness, where malice would refer to perverse actions: casting away all uncleanness and abundance of malice (Jas 1:21), and evil would refer to crafty mischief: when he speaks graciously, believe him not, for there are seven mischiefs in his heart (Prov 26:25).

Or, according to a Gloss, when he says, not with the old leaven, he refers to sin in general, but in adding, nor with the leaven of malice and wickedness, he becomes more precise, because malice refers to sin committed against oneself, and evil a sin against someone else.

249. Therefore, having set aside the improper way to feast, he describes the proper way when he continues, but with the unleavened bread of sincerity and truth, i.e., in sincerity and truth which are signified by unleavened bread.

Here sincerity is set in opposition to the corruption of sin, which he signified when he said, nor with the leaven of malice and wickedness: for sincere means without corruption: we do not adulterate the word of God but with sincerity in Christ we speak (2 Cor 2:17). But truth is set in opposition to the figures of the old law: truth and grace came by Jesus Christ (John 1:17), namely, because we should celebrate the true pasch in truth and not in figures. Hence according to a Gloss, by sincerity is understood innocence from vices or newness of life; by truth the righteousness of good works or directness which excludes deception.

Relinquish company of sinners

I wrote to you in my letter not to associate with immoral men;

not at all meaning the immoral of this world, or the greedy and robbers, or idolaters, since then you would need to go out of the world.

But rather I wrote to you not to associate with any one who bears the name of brother if he is guilty of immorality or greed, or is an idolater, reviler, drunkard, or robber--not even to eat with such a one.

For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge?

God judges those outside. “Drive out the wicked person from among you.”

250. Above the Apostle had advised the Corinthians to remove a sinner from their midst. But they postponed doing this, because they gave a false interpretation to something he had written in a previous epistle. And therefore he now excludes the incorrect sense, which they had devised from his words.

Hence, he does three things.

First, he repeats what he had said in the previous epistle;

second, he corrects the false interpretation, at I mean not with the fornicators;

third, he gives the true interpretation, at but now I have written to you.

251. First, therefore, he says: I said to you in an epistle, which is not in the canon, not to keep company with fornicators, i.e., not have any fellowship or communion with them: my son, walk not with them, restrain your feet from their paths (Prov 1:15); give not your soul to harlots in any point (Sir 9:6).

252. Then when he says, I do not mean, he corrects the false interpretation of the above words.

second, he draws a conclusion, at otherwise you would need.

253. In regard to the first it should be noted that the Corinthians had given two false interpretations to his statement. First, they supposed that he was referring to fornicators who are unbelievers. He corrects this when he says: I do not mean that you shall avoid communicating with the fornicators of this world. He refers to unbelievers by the name ‘world’: the world has not know him (John 1:21); the world, by wisdom, knew not God (1 Cor 1:21).

Second, they falsely supposed that the Apostle’s prohibition referred only to fornicators and not to other sinners. To correct this he now adds, or with the covetous, who unjustly retain what belongs to others: no one who is covetous (which is serving of idols) has any inheritance in the kingdom of Christ and of God (Eph 5:5), or extortioners, who violently plunder the property of others; nor extortioners shall possess the kingdom of God (1 Cor 6:10); or the servers of idols, against whom it is written: the worship of abominable idols is the cause, and the beginning and the end of all evil (Wis 14:27). Consequently, the Apostle is prohibiting fellowship not only with fornicators but with all other sinners.

It should be noted that by fornication a person sins against himself; by greed and robbery against his neighbor, and by the worship of idols he sins against God. Consequently, in mentioning these he includes every type of sin.

254. Then when he says, otherwise, he gives the reason for this clarification, saying, otherwise, i.e., if he had meant the fornicators of this world, you would need to go out of the world, for the whole world is filled with them; hence you could not avoid them except by going out of this world: the whole world is in the power of the evil one (1 John 5:19).

Or, you would need to go out of the world, could mean: since you should have been separated from the sinners of this world from the time of your conversion, there is no need to advise you further about this: I chose you out of the world (John 15:19).

Or again: you would need to go out of the world, i.e., by dying, for it is better for man to die than consent to sinners in sin; hence it says below: for it is good for me to die rather than that any man should make my glory void (1 Cor 9:15).

255. Then when he says, but now I have written to you, he presents the true interpretation.

second, he assigns a reason, at for what is it to me;

third, he draws the intended conclusion, at put away the evil one.

256. First, therefore, he says: but now I shall explain what I have written to you earlier, not to keep company with fornicators and other sinners, if any man, among you, is named a brother in the sense in which the Lord speaks: you are all brothers (Matt 23:8). The Apostle does not say if any man is a brother, but if any man is called a brother, because by mortal sin a man departs from charity, which is the cause of spiritual brotherhood. Hence: let brotherly love continue (Heb 13:1). Therefore a man is called a brother on account of the true faith, even though he is not really a brother, if he lacks charity as a result of sin. Hence he adds, be a fornicator or covetous or a server of idols or a reviler or a drunkard or an extorioner: with such a one, not so much as to eat. If any one comes to you and does not bring this doctrine, do not receive him into the house or give him any greeting (2 John 1:10). In other words: when I said that you should not keep company with sinners, I meant with believers who are called brothers and live among you.

257. However, by this it should not be understood, as Augustine says in Contra Parmenianum, and as it says here in the Gloss, that someone by an extraordinary judgment should be separated from communion with others, because often one can be mistaken, but rather this ought to be done according to the order of the Church, when someone is expelled from communion as convicted or freely confessed. And this he says clearly, if any man that is named, so that we understand that designation which is made through the sentence of the Church by a judicial order against someone brought forward. But those who are expelled from communion are to be shunned as to the table, as it says here, and as to greeting, as it says in what is preached by the authority of John, and further, as to sacred communion. Hence it is said in verse: the mouth, to pray, farewell communion, the table is denied, that is, he is excommunicated.

258. It should be noted that the Apostle mentions only mortal sins to show that a man should not be excommunicated except for mortal sin. However, there seems to be some question about one of these sins, namely, drunkenness, which does not always seem to be a mortal sin. For Augustine says in a sermon on purgatory that drunkenness, unless it is frequent, is not a mortal sin. I believe the reason for this is that drunkenness is a mortal sin in general. For it seems to be contrary to charity that for the pleasure of wine a man is willing to lose the use of reason and expose himself to the danger of committing many other sins. Yet it might happen that drunkenness is not a mortal sin, because the strength of the wine or one’s own physical weakness were not known. However, this excuse loses its validity, when drunkenness is frequent. Hence it is significant that the Apostle does not say a drinker but a drunkard.

It is noteworthy that to the list given earlier he added two sins, namely, the reviler and the drunkard. Drunkenness is among the class of sins committed against oneself, which includes not only lust but gluttony as well. Reviling is among the sins committed against one’s neighbor, whom a man can harm not only by deed but also by word, by calling down evil upon him or by defaming him, which pertains to detraction, or by speaking evil to his face, which pertains to contumely. All this is included under the notion of reviler, as has been stated.

259. Then when he says, for what is it to me, he gives the reason for what he had said. In regard to this he does three things: first, he gives the reason, saying: I have said that this is to be understood of brothers and not unbelievers, for what is it to me, i.e., what business is it of mine to judge, i.e., pass a sentence of condemnation on them that are without, i.e., on unbelievers who are completely outside the Church? For the hierarchy has spiritual power over those alone who have submitted to the faith: being ready to punish every disobedience, when your obedience is complete (2 Cor 10:6). Indirectly, however, the hierarchy has power over those who are without, inasmuch as it forbids believers to deal with them on account of their guilt.

260. Second, he uses a simile, saying, do you not judge them that are within? As if to say: you judge with the same authority as I; hence just as you do not judge anyone but your own, so I also: a wise judge shall judge his people (Sir 10:1).

261. Third, he settles a doubt. For some one might conclude that unbelievers are better for not being condemned for the above mentioned sins. But he rejects this when he says that it is not his business to judge those that are without, for them that are without, i.e., unbelievers, God will judge, namely, with the judgment of condemnation, not examination; because as Gregory says in Morals, unbelievers will be condemned without discussion and investigation. This is in line with what is said in John: he who does not believe has already been judged (John 3:18), i.e., has within himself an obvious cause for condemnation, and this more serious case is reserved for the judgment of God: it is a fearful thing to fall into the hands of the living God (Heb 10:31).

262. Then when he says, put away the evil one, he draws the main conclusion saying: since my command that you not keep company with fornicators must be understood as referring to believers and not to those who are outside, put away the evil one, i.e., this man, from among yourselves, i.e., expel him from your company: you shall purge the evil from the midst of you (Deut 13:5).

263. These words of the Apostle do not mean that we are forbidden to associate with unbelievers who have never received the faith, for the sake of their punishment. Yet the weak are cautioned to avoid them, lest they be drawn away. But those strong in the faith can lawfully associate with them and try to convert them, as it says below: if any of them that believes not, invites you, and you are willing to go: eat of any thing that is set before you (1 Cor 10:27).

But unbelievers who once were believers, or received the sacrament of faith, as heretics or apostates from the faith, are excluded from all contact with believers. This is a punishment for them, as it is for other sinners still subject to the power of the Church.

Legal Discipline

Judges of grievances

When one of you has a grievance against a brother, does he dare go to law before the unrighteous instead of the saints?

Do you not know that the saints will judge the world? And if the world is to be judged by you, are you incompetent to try trivial cases?

Do you not know that we are to judge angels? How much more, matters pertaining to this life!

If then you have such cases, why do you lay them before those who are least esteemed by the church?

I say this to your shame. Can it be that there is no man among you wise enough to decide between members of the brotherhood,

but brother goes to law against brother, and that before unbelievers?

264. After rebuking the Corinthians for failing to judge, the Apostle now rebukes them for other failings in matters of judgment.

First, in regard to the judges before whom they present their grievances;

second, in regard to the grievances themselves, at already indeed (1 Cor 6:7).

First, he charges them with unbecoming conduct;

second, he gives the reason for this charge, at know you not that the saints;

third, he applies a remedy, at if therefore you have judgments.

265. First, therefore, he says: you fail to judge yourselves but allow yourselves to be judged by the unrighteous. Hence he says: dare i.e., presume, any of you, having a matter, i.e., secular business, against another, go to be judged before the unjust, i.e., submit to the decision of an unbeliever, and not before the saints, i.e., before believers, who have been sanctified by the sacraments of faith?

266. This is unbecoming in a number of ways. First, because it detracts from the full power of believers; second, it insults the dignity of believers to take their lawsuits to unbelievers; third, it gives unbelieving judges occasion for looking down on believers, whom they see at odds among themselves; fourth, it gives the same judges occasion for calumniating and oppressing believers, whom they hate on account of their faith and rites which differ from their own. Hence it says: I took the heads of your tribes, wise and experienced men, and set them as heads over you. And I charged them: hear the cases between your brethren, and judge righteously (Deut 1:15). Again: you may not put a foreigner over you, who is not your brother (Deut 17:15).

267. But this seems contrary to what is commanded by Peter: be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, or to governors sent by him (1 Pet 2:13); for it pertains to the prince’s authority to judge his subjects. Therefore, it is against the divine law to forbid one’s conforming to the decision of a judge, who is an unbeliever.

The answer is that the Apostle is not forbidding believers who are under the jurisdiction of unbelieving princes to accept their judgment, if they are summoned; for this would be contrary to the loyalty owed to princes, but he is forbidding believers voluntarily to prefer being judged by unbelievers.

268. Then when he says, know you not, he gives a reason against this policy, inasmuch as it detracts from the full power of the saints.

First, in regard to the power they have over worldly affairs;

second, in regard to the power they have over other-worldly things, i.e., over angels, at know you not that we shall judge angels.

269. First, therefore, he says: it is unbecoming to take your lawsuits to unbelievers, because believers have authority to judge, know you not that the saints shall judge this world, i.e., the worldly men of this world?

They do this in three ways: first, comparatively, i.e., not only in the sense that good men will judge evil men, and saints the worldly, but also that the good will be judged by the better and the evil by the worse, according to Matthew: the men of Nineveh will arise at the judgment with this generation and condemn it (Matt 12:41).

Second, they will judge by approving the sentence of the judge, i.e., Christ; and this will be reserved to the just: the just man will rejoice when he sees the vengeance (Ps 58:10); the saints shall judge nations (Wis 3:8).

In a third way by passing sentence, and this will be done by the apostles and those like them who held worldly things in contempt and clung only to spiritual things, for as was said above: the spiritual man judges all things (1 Cor 2:15). Hence it is said: you who have followed me will sit on twelve thrones judging the twelve tribes of Israel (Matt 19:28), and: two edged swords in their hands to wreak vengeance on the nations (Ps 149:4).

This passing of sentence will not be vocal but spiritual, inasmuch as lesser saints or even sinners will be enlightened with a spiritual light by the higher saints to understand what sort of punishments or rewards are owed to them; just as even now men are enlightened by angels, or even lesser angels by higher ones.

270. Second, from what has been stated he argues to his proposition, saying: and if the world, i.e., worldly men, shall be judged by you, are you unworthy to judge the smallest matters, i.e., worldly business? He who is dishonest in a very little, is dishonest also in much (Luke 16:10).

271. Then when he says, know you not that we shall judge angels, he argues to the same conclusion, from the authority of the saints over angels.

And first he lays down the argument, saying, know you not that we, namely, the faithful of Christ, shall judge angels? This can be understood of bad angels, who will be condemned by the saints, by whose virtue they were overcome. Hence the Lord says: I have given you power to tread upon serpents and scorpions, and all the power of the enemy (Luke 10:19). And in a psalm: the young lion and the serpent you will trample under foot (Ps 91:3).

It can also be understood of good angels, most of whom in some way will be found inferior to Paul and others like him. Hence, it is significant that he does not say you shall judge but we shall judge. Although it might also be said, as a consequence, that if saints will judge good and evil men, there will be a judgment of good angels, whose accidental reward is increased by the reward of saints enlightened by angels and a judgment of evil angels, whose punishment is increased by the punishment of men led astray by them.

272. Second, he argues to the proposition, saying: how much more things of this world, namely, judgments, will we be fit to judge. For one capable of greater things is even more capable of lesser. Hence to the person entrusted with five talents the Lord later entrusted one (Matt 25:28).

273. Then when he says, if therefore you have judgments, he applies the remedy for their fault.

First he mentions the remedy;

second, he explains, at I speak to your shame.

274. First, therefore, he says: therefore, since the saints shall judge this world, if you should have secular trials among you, which, nevertheless you should not have, those most despised in the Church should be appointed to judge, rather than be judged by unbelievers. Let a good man strike or rebuke me in kindness, but let the oil of the wicked never anoint my head (Ps 141:5); and it says: a living dog is better than a dead lion (Eccl 9:4).

275. Then when he says, I speak to your shame, he explains in what sense he meant the foregoing.

For someone could believe that literally the least esteemed were to be chosen judges. But he excludes this, saying, I speak to your shame. As if to say: I did not say this as though it were to be done, but I said it to shame you, namely, with that confusion which brings grace and glory (Sir 4:25): for the most despised in the Church should be chosen for judging, if no wise men were to be found among you, which would be shameful for you. That is why he continues, is it so that there is not among you any one wise man that is able to judge between his brethren? But brother goes to law with brother: and that before unbelievers? Rather than do this, you should appoint the most despised in the Church to judge and to supply for the lack of wisdom, which, of course, is not wanting to you, as I said above: in all things you are made rich in him, in all utterance and in all knowledge (1 Cor 1:5).

276. Or in another way from if therefore you have: for he had said that the saints are worthy to judge worldly matters; consequently, he wants to show by whom worldly judgments should be passed, namely, by the most despised in the Church. By most despised he means those who are wise in worldly matter as opposed to those wise in divine matters and are not occupied with temporal things, in order to devote themselves strictly to spiritual things. And this is what is added to: I speak to your shame. Hence the apostles said: it is not right that we should give up preaching the word of God to serve tables (Acts 6:2).

After that he returns to what he had censured earlier, namely, that the Corinthians took their lawsuits to unbelieving judges, saying, is it so that there is not among you any one wise man, namely in temporal affairs, which he called contemptible earlier.

Hence the other things are not changed from the first explanation, which seems to be more literal.

Possessors of God’s kingdom

To have lawsuits at all with one another is defeat for you. Why not rather suffer wrong? Why not rather be defrauded?

But you yourselves wrong and defraud, and that even your own brethren.

Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither the immoral, nor idolaters, nor adulterers, nor homosexuals,

nor thieves, nor the greedy, nor drunkards, nor revilers, nor robbers will inherit the kingdom of God.

And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.

“All things are lawful for me,” but not all things are helpful. “All things are lawful for me,” but I will not be enslaved by anything.

6:13 Meat for the belly and the belly for the meats: but God shall destroy both it and them. [n. 295] But the body is not for fornication, but for the Lord: and the Lord for the body. [n. 297]

277. After rebuking the Corinthians for bringing their lawsuits before unbelieving judges, the Apostle now rebukes them for the judgments themselves.

In regard to this he does two things.

First, he states how they sinned in regard to judgments;

second, he clarifies what he had said, at know you not that the unjust.

first, he rebukes them in something lawful in regard to judgment, but not expedient;

second, in what is utterly unlawful, at but you do wrong.

In regard to the first he does two things.

first, he rebukes them;

second, he rejects an excuse, at why do you not rather take wrong.

278. First, therefore, he says: it has been stated that brother contends with brother in judgment. It is not only bad that you contend before unbelievers, but already indeed, after your conversion, there is plainly a fault among you, i.e., it is regarded as a failing, that you have lawsuits one with another, between whom there should be peace, because the Lord’s servant must not be quarrelsome but kindly to everyone (2 Tim 2:24).

279. It appears from this, as a Gloss of Augustine says, that it is a sin to have a lawsuit against anyone; but this seems to be false. For if it is a sin to have a lawsuit, it seems to follow that it is also a sin to appoint judges, since this is tantamount to giving an occasion to those having lawsuits, whereas it is said: hear the cases between your brethren and judge righteously (Deut 1:16).

For it is answered in a Gloss that the weak are permitted to seek their rights in a lawsuit, but not the perfect, who can lawfully seek their rights but not in a lawsuit.

But it should be noted that one thing is unlawful for the perfect and another thing for all others. The perfect, indeed, do not have anything they can call their own: if you would be perfect, go see what you possess and you will have treasure in heaven; and come, follow me (Matt 19:21). Consequently, it is not lawful for them to seek in a lawsuit anything that can be considered their own, since it is not lawful for them to possess anything as their own, although they may seek common property in a lawsuit. For they do not sin in doing this, but rather they merit.

For it is a work of charity to defend or recover the property of the poor, as it says in a psalm: rescue the weak and the needy, deliver them from the hand of the wicked (Ps 82:4).

But a lawsuit against anyone is unlawful for four reasons. First, as to its cause on account of which one brings a lawsuit, say from covetousness and greed. Hence, when someone had said to the Lord: bid my brother divide the inheritance with me, the Lord said: who made me judge or divider over you; then he added: take heed and beware of covetousness ( Luke 12:13ff.).

Second, in regard to the way a lawsuit is conducted, because it is conducted with strife and harm to peace: for as it is said: where jealousy and selfish ambition exist, there will be disorder and every vile practice (Jas 3:16). And this is what the Apostle seems to rebuke them for, as is clear from what he had said above: but brother goes to law with brother (1 Cor 6:6).

Third, on account of the perversity of the judgment, say when someone proceeds unjustly and fraudulently in a lawsuit, as it is said: you turn aside the needy from justice and rob the poor of my people of their right (Isa 10:2). This, too, the Apostle reprehends in them, as he shows from what he adds, but you do wrong and defraud.

Fourth, on account of the scandal which follows. Hence the Lord commands: if anyone would sue you and take your coat, let him have your cloak as well (Matt 5:40).

But out of charity it is lawful to seek your own in a lawsuit. Hence Gregory in Morals: when necessity forces us to have charge of things, some are merely to be tolerated, when they demand things, but others to be forestalled, as long as charity is preserved, from snatching what is not theirs and thus destroying themselves.

280. Then when he says, why do you not rather take wrong, he takes away their excuse.

For they could say a necessity forces us to have lawsuits in order to resist harm and dishonesty from other men. But he rejects this, as to the first, saying: why do you not rather take wrong by enduring it with patience, as the Lord says: if anyone strikes you on the right cheek, turn to him the other also (Matt 5:31).

As to the second he says, why do you not rather suffer yourselves to be defrauded, i.e., suffer the crafty wheedling, for it says: if anyone forces you to go one mile, go with him another two miles (Matt 5:41). But, as Augustine says in The Lord’s Sermon on the Mount, these precepts of the Lord are not always to be observed in the performance of a work, but we should be prepared to obey them, so that we would be always prepared to do this or endure that, rather than do anything against fraternal charity.

281. Then when he says, but you do wrong, he rebukes them for something altogether illicit.

First, he accuses them of obvious injustice, when he says: but you do wrong, namely, by speaking openly against the justice of others either in court or outside: do not delight in what pleases the unjust (Sir 9:12). Second, for crafty deception when he says: and defraud: the counsels of the wicked are treacherous (Prov 12:5). Third, he adds to the weight of both, when he adds, and that to your own brethren, i.e., believers to whom you should do good: as we have opportunity, let us do good to all men, but especially to those who are of the household of the faith (Gal 6:10). Therefore, it is said against some: every brother is a supplanter, and every neighbor goes about as a slanderer (Jer 9:4).

282. Then when he says, know you not, he clarifies what he had said.

First, as to what is altogether unlawful;

second, as to what is lawful but not expedient, at all things are lawful for me.

First, he presents a question;

second, he answers it, at do not err.

283. First, therefore, he says: I have stated that you do wrong and defraud, which is to commit sin, know you not that the unjust shall not possess the kingdom of God? As if to say: you seem not to know this, as long as you do not give up your sin; whereas it it says in a psalm: depart from me all you workers of evil (Psalm 6:8).

284. Then when he says, do not err, he determines the truth.

First, he shows the impious their danger;

second, he shows how they were snatched from this peril and feared falling into it again, at and such some of you were.

285. First, therefore, he says: do not err, which is said with a purpose, because some have been deceived frequently about sinning with impunity: thus they reasoned, but they were led astray (Wis 2:21). For certain philosophers erred in believing that God does not have charge of human affairs: the Lord will not do good, nor will he do ill (Zeph 1:12). But others, believing that faith alone is sufficient for salvation: whoever lives and believes in me shall never die (John 11:26); others believing that they will be saved just by Christ’s sacraments, on account of which it says in Mark: he who believes and is baptized will be saved (Mark 16:16), and in John: he who eats my flesh and drinks my blood will have eternal life (John 6:55). Still others suppose that they can sin with impunity on account of the works of mercy they perform, inasmuch as it says in Luke: give for alms those things which are within you; and behold, everything is clean for you (Luke 11:40).

But they do not understand that all these things are of no benefit without charity, for it says below: if I should have all faith . . . and if I should distribute all my goods to feed the poor . . . and have not charity, it profits me nothing (1 Cor 13:2–3). Therefore, he continues: sins contrary to charity exclude one from the kingdom of God, which charity alone permits one to enter, saying, neither fornicators nor idolaters nor adulterers, concerning whom it is said: God will judge fornicators and adulterers (Heb 13:4 ); nor the effeminate, i.e., males suffering in a womanly manner, nor those who lie with men, of which it is said: the men of Sodom were wicked, great sinners against the Lord (Gen 13:13); nor theives nor the covetous: everyone that steals shall be cut off henceforth (Zech 5:3); nor drunkards nor revilers nor extortioners shall possess the kingdom of God. For it says in Isaiah: and a highway shall be there, and it shall be called the Holy Way; the unclean shall not pass over it (Isa 35:8); and in Revelation: but nothing unclean shall enter it, nor anyone who practices abominations (Rev 21:27).

It should be noted that the vices mentioned here are the same as those mentioned in the previous chapter. But he added some in the category of lust, namely, adultery, and sins against nature, and thievery in the category of injustice.

286. Then when he says, and such some of you were, he shows how they escaped from the above-mentioned danger.

First, he reminds them of their past state, saying, and such some of you were, namely, fornicators and idolaters, etc. He makes particular mention of these vices, because they abounded in them, as it is said: for once you were darkness, but now you are light in the Lord (Eph 5:8).

287. Second, he shows how they were freed of them inwardly, saying, but you are washed by the power of Christ’s blood in baptism: he freed us from our sins in his blood (Rev 1:5). But you are sanctified by the power of Christ’s blood and consecrated in grace, as it is said: so Jesus also suffered outside the gate, in order to sanctify the people through his own blood (Heb 3:12). But you are justified, i.e., raised to the state of justice, according to Romans: those whom he called he also justified (Rom 8:30).

288. Then he mentions the cause of these blessings: first, on the part of the humanity of Christ when he says: in the name of our Lord Jesus Christ, i.e., in believing and calling on that name: there is no other name under heaven given among men by which they must be saved (Acts 4:12). Second, on the part of the divinity when he adds, and the Spirit of our God: behold, I shall cause breath to enter you and you shall live (Ezek 37:3). Therefore, since you have been freed by such great power, you should not return to the same former ways.

289. Then when he says, all things are lawful for me, he clarifies what he had said about forbidding lawsuits, and shows in what sense he rejects them, namely, he does not reject them as altogether unlawful, but as not expedient and as harmful.

And concerning this he does two things.

second, he assigns a reason, at meat for the belly.

290. As to the first he does two things.

First, he states that what he rejects is lawful but not expedient, saying, all things are lawful for me. Now those things are lawful which a man is not forbidden to do. But prohibitions are of two kinds: one is by force and the other by precept. According to this, some have understood that something is lawful from which they are not prohibited by any necessitating force; because man’s decision is naturally free of force, they understand the Apostle to mean it in that sense when he said: all things are lawful for me, namely, that all things are subject to man’s free choice, be they good or evil, according to what is said in Sirach: before a man is life and death, good and evil, that which he chooses will be given to him (Sir 15:17).

But this way of speaking is alien to Sacred Scripture, in which it says that things forbidden by the divine law are not lawful: it is not lawful for you to have your brother’s wife (Matt 14:4). Consequently, what the Apostle says here, all things are lawful for me, must not be understood absolutely but in this sense: all things are lawful for me which are not forbidden by the divine law.

291. This can be referred to three things: first, to what he had said about lawsuits, namely, that it is lawful for anyone to obtain his property through lawsuits, since it is not forbidden by divine law. Second, it can be referred to what he will say below about indiscriminate use of food (1 Cor 8:8), so that the sense would be: it is lawful for me to eat all foods: to the clean all things are clean (Titus 1:15). Third, it can be referred to what he will say below about taking food and drink (1 Cor 9:4), so that the sense is this: all things are lawful for me, namely, to take what is necessary for life, just as it is for my co-apostles.

292. But he adds, but all things are not expedient. That is said to be expedient, which is without a hindrance to attaining an end. Now it happens that something does not entirely exclude the end, but it offers some hindrance, as marriage does not exclude a person from the kingdom of God, but it offers a hindrance, namely, because as it says below: she who is married thinks on the things of the world: how she may please her husband (1 Cor 7:34). Hence, if the case of a man with his wife be so, it is not expedient to marry (Matt 19:10). So fornication is neither lawful nor expedient, because it totally excludes one from the end, which is eternal life; but marriage is lawful but not expedient.

Therefore, according to this mode, to get back one’s own in a lawsuit or to use all foods without distinction or to take one’s food from those to whom he preaches are all lawful, because they are not against justice or forbidden by any law; yet it is not expedient, either because peace towards one’s neighbor is endangered, or scandal of the weak is produced, or an occasion for reviling is offered: not everything is good for everyone (Sir 37:28).

293. In another way it can be understood not absolutely but conditionally, so that the sense is this: I have said that neither fornicators nor idolaters . . . shall possess the kingdom of God. Therefore they are not lawful, because they exclude the end; but if all things were licit for me, all things are not expedient, because they pose a hindrance to eternal life. Hence in the person of the wicked: we took our fill of the power of lawlessness and destruction, and we journeyed through trackless deserts (Wis 5:7).

294. Second, he shows that what he rejected above is harmful, saying, all things are lawful for me: but I will not be brought under the power of any, namely, man. For one who uses something not expedient, whether it be lawful or unlawful, is somehow put under the power of that man or thing. Of a thing, indeed, because one who loves a thing too much is made its slave, as it is said: such persons do not serve the Lord Jesus Christ, but their own appetites (Rom 16:18). But of a man, because as long as one does something not expedient, he is in thrall to the judgment of others; and particularly one who tries to get back his own in a lawsuit is under the power of the judge: why is my liberty judged by another man’s conscience? (1 Cor 10:29)

295. Then when he says, meat for the belly, he assigns a reason for what he has said.

First, why all things are lawful, saying, meat for the belly, in order, namely, that after the stomach has done its work, it may nourish the entire body; and the belly for the meats, i.e., it serves to receive food and work on it. Therefore, since by God’s ordinance the stomach is desirous of receiving food, and food was made to be put in the stomach: behold, I have given you every plant yielding seed and every tree with seed in its fruit; you shall have them for food (Gen 1:29), it is not unlawful for a man to get property back, or a preacher to get wages for necessary food, or even that a man eat all foods without distinction.

296. Second, when he says, but God shall destroy both, he gives the reason why all things are not expedient. For it is not expedient that a person suffer a loss in that which is never corrupted, namely, the heavenly kingdom, for the sake of something corrupted; and this happens in regard to food and stomach. After this life the use of good and of the stomach will cease, because the bodies of those who rise will be conserved without food by God’s power. And that is what he says: but God shall destroy, i.e., will make cease both it, namely, the stomach, not as to its essence but as to its effect which it has now, and them, namely, foods, so far as they pertain to man’s use, because in the resurrection men will be as the angels in heaven (Matt 22:30).

The body is for God

“Food is meant for the stomach and the stomach for food”--and God will destroy both one and the other. The body is not meant for immorality, but for the Lord, and the Lord for the body.

And God raised the Lord and will also raise us up by his power.

Do you not know that your bodies are members of Christ? Shall I therefore take the members of Christ and make them members of a prostitute? Never!

Do you not know that he who joins himself to a prostitute becomes one body with her? For, as it is written, The two shall become one.

But he who is united to the Lord becomes one spirit with him.

Shun immorality. Every other sin which a man commits is outside the body; but the immoral man sins against his own body.

Do you not know that your body is a temple of the Holy Spirit within you, which you have from God? You are not your own;

you were bought with a price. So glorify God in your body.

297. After rebuking the Corinthians about lawsuits, the Apostle now returns to reprehending the sin of fornication, which he mentioned above (1 Cor 5:11) and in the judgment of which the Corinthians had been negligent. He condemns fornication for four reasons:

the first of which is taken from God’s ordinance;

second, from one’s union with Christ, at know you not that your bodies;

third, from bodily defilement, at flee fornication;

fourth, from the dignity of grace, at or know you not that your members.

First, he presents God’s ordinance;

second, the end of the ordinance, at now God has raised.

298. In regard to the first it should be noted that some take their argument for lascivious conduct from God’s ordinance. For those who fornicate use their body for a use established by God. But he excludes this, saying that food is ordained to the stomach and the stomach to food, but the body is not for fornication, but for the Lord, i.e., it had been ordained to this, namely, that it be for the Lord Jesus Christ and the Lord for the body, i.e., Jesus Christ was given to man in order that human bodies be conformed to his glory: he will change our lowly body to be like his glorious body (Phil 3:21).

299. But against this seems to be the fact that just as the stomach is ordained to the use of food, so certain members of the human body are ordained by God to be used for generation, i.e., the members by which fornication is performed.

But attention must be paid to the difference between the two. First, the Apostle spoke above about one member of the body, namely, the stomach, but here he is speaking about the entire body, which is not ordained to fornication any more than it is ordained to eating food; rather, food is used for the benefit of the body and the body exists for the sake of the soul, from which it receives life according to its condition. And because all things are ordered to God as to an end, the body should be subjected to the Lord and dedicated to him.

And because he spoke above about the eating of food in general terms without disorder, but fornication is a disordered use of the member used in fornication. Hence, the members exist not for fornication, but for generation ordained by reason, which the members of the body should serve, just as even the stomach is not for gluttony and drunkenness, but for the proper use of food.

300. Then when he says, now God has raised up, he indicates the end of the above-mentioned ordination.

First, he indicates what God had done in regard to the Lord, saying, now God has raised up the Lord, namely, the Lord Jesus Christ, from the dead, from whom Christ himself petitions in a psalm: do you, O Lord, be gracious to me and raise me up (Ps 41:10). But God is the Father and the Son and the Holy Spirit; hence Christ himself, who is the Son of God, also raised himself and arose by his own power: I will lie down and sleep; I wake again, for the Lord sustains me (Ps 3:5), and: he was crucified in weakness, but lives by the power of God (2 Cor 13:4).

Second, he indicates what he will do in regard to us saying, and will raise us up also by his power, by which he also raised up Christ, as it is said: he who raised Christ Jesus from the dead will give life to your mortal bodies (Rom 8:11).

301. It should be noted that when speaking above about food and stomach, which pertain to the use of animal life, he said that they would be destroyed by God; but now, speaking of the body and of the Lord, he makes mention of the resurrection, because when animal life ceases, the nature of the body will be transformed into something better. Hence it is clear that the body should not be used for fornication, which impedes future incorruption according to Galatians: he who sows to his own flesh will from the flesh reap corruption (Gal 6:8).

302. Then when he says, know you not that your bodies, he presents a second reason, which is taken from the human body’s affinity to Christ, namely: the fornicating man’s members are the prostitute’s members, but a man’s members are Christ’s members. Therefore, by fornicating, Christ’s members become the prostitute’s members, which is unbecoming.

In regard to this he does four things: first, he presents the major, saying, know you not that your bodies are the members of Christ? As if to say: you should not be unaware of this, because all of you reborn in Christ have become members of Christ, as it says below: now you are the body of Christ and members of member (1 Cor 12:27), and this not only as to souls justified by him but also as to bodies, which will be raised up by him, as has been stated.

303. Second, he presents the conclusion, saying, shall I then take the members of Christ, i.e., remove them from the service of Christ to whom they should be dedicated, as it says in Romans: yield your members to God as instruments of righteousness (Rom 6:13), and make them the members of a harlot by fornicating? Never! For this is a horrible sacrilege. Hence it says: Judah has profaned the sanctuary of the Lord which he loves and has married the daughter of a foreign god (Mal 2:11).

304. Third he presents the minor premise, saying, or know you not that he who is joined to a harlot, namely, by fornicating, is made one body? Namely, by an unclean union.

To prove this he appeals to the authority of Genesis, saying, he says, namely in Genesis, they shall be . . . two (Gen 2:24), namely man and woman, in one flesh, i.e., by the carnal union they are made one flesh, and so the members of one become the other’s members. For these are Adam’s words about husband and wife, which the Apostle here relates to fornication, because there is no specific difference between the two acts.

But it should be noted that, as the Philosopher says in the book, On the Generation of Animals, the active principle of generation is in the male, and the passive in the female. And just as in a plant whose life is ordained chiefly to generation, there is always one body in which both principles are united, so in animals, which are ordained to higher acts of life, there is not always one body with these two principles, but one is made from two in the act of generation. In the case of humans, it is not only the man’s body, because as it says below: the husband also has not power of his own body: but the wife (1 Cor 7:14).

305. Second he proves the minor premise, saying, but he who is joined to the Lord, namely, by faith and charity, is one spirit with him, namely, because he is united to him in a spiritual, not a bodily, unity. Hence it says: anyone who does not have the Spirit of Christ does not belong to him (Rom 8:9), and: that they may be one in us, as we are one (John 17:21), namely by a connection of the Spirit. And because the body serves the spirit, it follows that our bodies too are members of him to whom we are united by the Spirit, not of course, by a bodily but by a spiritual union.

From the two reasons given above one reason can be formed, namely, that because our body is not destined for fornication but for the Lord in such a way that our members are Christ’s members, as he explains later, we should not make them members of a prostitute by fornicating.

306. Then when he says, flee fornication, he presents a third reason, which is taken from the body’s contamination.

First, he presents the conclusion, saying, flee fornication. Here it should be noted that other vices are overcome by resisting, because the more a man considers and deals with particulars, the less will he find in them anything in which to take delight, but more to be cautious about. But the vice of fornication is not overcome by resisting, because the more a man considers the particular case the more is he inflamed; but it is overcome by fleeing, i.e., by avoiding entirely all unclean thoughts and all occasions whatsoever, for it is said: flee from the land of the north (Zech 2:6).

307. Second he assigns the reason, saying: every other sin a man commits is outside the body. To understand this it should be noted that some sins do not end in carnal delight, but only in spiritual, and are then called spiritual sins; for example, pride, greed and spiritual apathy. But fornication is entirely completed in carnal delight. According to this it could be understood what is said here: every sin that a man does is without the body, namely, because it is completed outside the pleasure of the body. But he who commits fornication sins against his own body, namely, because the sin is completed in the flesh.

308. But the fact that the sin of gluttony is terminated in bodily pleasure seems to be contrary to the above explanation.

A possible answer might be that the sin of gluttony is contained under lust, inasmuch as it is ordained to it, as it is said: and do not get drunk with wine, for that is debauchery (Eph 5:8).

But it is better to say that the Apostle is not saying that he who commits fornication sins with his own body, which would agree with the first explanation, but he sins against his own body by corrupting and contaminating it beyond the bounds of reason. Hence: you still have a few names in Sardis, people who have not soiled their garments (Rev 3:4), and: it is these who have not defiled themselves with women (Rev 14:14).

Or in another way according to Augustine: whoever fornicates sins against his own body, because his soul is totally subjected to the flesh in that act, so that it cannot at that time think of anything else. Be not like a horse or a mule, without understanding (Ps 32:9).

Or in another way: he sins against his own body, i.e., against his wife, who is called the husband’s body, against whom other sins are not as directly opposed as the husband’s fornication. Hence it is said: that each one of you know how to take a wife for himself in holiness and honor (1 Thess 4:4).

Or again according to Augustine, it can be understood of spiritual fornication through which the soul clings through love to the world and recedes from God: those who are far from you shall perish (Ps 73:27). The sense, therefore, is that he who commits fornication and recedes from God for love of the world sins against his own body, i.e., by bodily desire. But every other sin, for example, which one commits from forgetfulness or ignorance or negligence, is without the body, i.e., outside of bodily desire.

309. Then when he says, or know you not that your members, he presents the fourth reason, which is taken from the dignity of grace, which arises from two sources, namely, from the grace of the Holy Spirit and from the redemption of Christ’s blood.

In regard to this he does three things: first, he declares the dignity of our body, which it has from the grace of the Holy Spirit, saying, or know you not, as though you should not be unaware of it, that your members, namely, bodily, are the temple of the Holy Spirit, just as he said above: know you not that you are the temple of God (1 Cor 3:16).

Then he assigns a reason for this, saying, who is in you. God’s house is called a temple. Therefore, because the Holy Spirit is God, it is correct to say that anyone in whom the Holy Spirit exists is called a temple of God. But the Holy Spirit is chiefly in the heart of men, in whom the love of God is poured out by the Holy Spirit (Rom 5:5). But secondarily, he is also in the bodily members, inasmuch as they perform acts of charity. Hence it is said: my heart and my flesh sing for joy to the living God (Ps 84:2).

But lest they ascribe this dignity to themselves, he adds, whom you have from God and not from yourselves. Hence: I will pour out my Spirit on all flesh (Joel 2:28); and: the Holy Spirit, whom God has given to all that obey him (Acts 5:32).

310. Second, he mentions the dignity our bodies have from the redemption of Christ, saying, and you are not your own but Jesus Christ’s: whether we live or whether we die, we are the Lord’s (Rom 14:8); those who live no longer live for themselves (2 Cor 5:15).

He assigns the reason for this when he says, you are bought with a great price; therefore, you are slaves of him who has redeemed you from the slavery of sin; hence it says below, he who is called, being free, is the slave of Christ (1 Cor 7:22); and: you have redeemed me, O Lord, God of truth (Ps 31:5).

The price of redemption is called great, because it is not corruptible, but has everlasting power, since it is the blood of the everlasting God. Hence: you know that you were ransomed from the futile ways inherited from your fathers, not with perishable things, such as silver and gold, but with the precious blood of Christ (1 Pet 1:18).

311. Third, he draws the intended conclusion, saying, glorify and bear God in you body. For since your members are a temple of God, nothing should appear in your body except what pertains to God’s glory: and this is to glorify God in your body, because it is said: in his temple all cry: glory (Ps 29:9); and again, then the cloud covered the tent of meeting and the glory of the Lord filled the tabernacle (Exod 40:34). Furthermore, because you are not your own, but you are slaves of God, you should carry God as a horse or other animal carries its lord. Hence it is said: I was like a beast towards you (Ps 73:23). Our body carries the Lord, inasmuch as it is deputed to a divine ministry. Thus, therefore, a man should avoid sinning against his own body by fornicating, which is against the glory of God and against the ministry our body owes to God.

Marriage

Good of marriage and celibacy

Now concerning the matters about which you wrote. It is well for a man not to touch a woman.

But because of the temptation to immorality, each man should have his own wife and each woman her own husband.

The husband should give to his wife her conjugal rights, and likewise the wife to her husband.

For the wife does not rule over her own body, but the husband does; likewise the husband does not rule over his own body, but the wife does.

Do not refuse one another except perhaps by agreement for a season, that you may devote yourselves to prayer; but then come together again, lest Satan tempt you through lack of self-control.

I say this by way of concession, not of command.

I wish that all were as I myself am. But each has his own special gift from God, one of one kind and one of another.

To the unmarried and the widows I say that it is well for them to remain single as I do.

But if they cannot exercise self-control, they should marry. For it is better to marry than to be aflame with passion.

312. After rebuking the fornicator and those who upheld him, the Apostle now begins to treat of marriage.

First, he discusses those joined in matrimony;

second, virgins, at now, concerning virgins (1 Cor 7:25);

third, widows, at a woman is bound by the law (1 Cor 7:39).

First, he instructs those not joined in matrimony whether to contract matrimony;

second, he clarifies what he had said, at but I speak this by indulgence.

First, he shows what is essentially good in this matter;

second, what is necessary, at but for fear of fornication.

313. In regard to the first it should be noted that in their dislike for fornication, against which he had just spoken, some, whose zeal for God was not accompanied by wisdom, arrived at a point where they even condemned marriage. Hence it is said: through the hypocrisy of liars who forbid marriage (1 Tim 4:2ff). Because this seemed harsh to the Corinthian believers, they wrote to the Apostle about it. Therefore, the Apostle answered: I have disapproved of things you do. Now concerning the things whereof you wrote to me, I answer in regard to matrimony: it is good for a man not to touch a woman.

314. In this matter it should be noted that the woman was given to man as a help in generation, and the generative power differs from the nutritive power in the fact that the latter serves man in preserving him as an individual. Hence, it is good for man to take nourishment, because his life is preserved by it. But the generative power does not serve man as a help in preserving him as an individual, but to preserve the species. Hence, it cannot be said that it is good for a man, as his own individual, to touch a woman; first, in regard to the soul, because as Augustine says in the Soliloquies: nothing so casts a man down from the citadel of his power as that contact of bodies without which a wife cannot be had. Consequently, it is said to the people about to receive the law: be ready by the third day; do not go near a woman (Exod 19:15); and: I have no common bread at hand, but there is holy bread; if only the young men have kept themselves from women (1 Sam 21:4).

Second, as to the body, the fact that a man subjects himself to a woman by marriage and makes himself a slave out of a freedman. This is the most bitter of all servitudes. Hence it is said: I found more bitter than death the woman whose heart is snares and nets (Eccl 7:26).

Third, as to external things with which a man must occupy himself, when he has a wife and children to be fed; whereas it is said: no soldier on service gets entangled in civilian pursuits, since his aim is to satisfy the one who enlisted him (2 Tim 2:4).

315. Then when he says, but for fear of fornication, he shows what is necessary in this matter.

First, as to contracting marriage;

second, as to the use of the matrimony once contracted, at let the husband render the debt.

316. In regard to the first it should be noted that the act of the generative power is ordained to the conservation of the species by the generation of offspring. And because the woman was given to the man as a helper in generation, the first need for touching a woman is for the procreation of children. Hence it is said: male and female he created them. And God blessed them, and God said to them: be fruitful and multiply, and fill the earth (Gen 1:27). But this need was directed to the formation of the human race, as long as there was need for the people of God to be multiplied by succession according to the flesh.

But the Apostle, considering that the human race had now multiplied and that the people of God were now increased not by fleshly propagation but by the generation which is from water the Holy Spirit (John 3:5), he passed over this necessity whereby marriage had been originally instituted as a function of nature, and proposed a second necessity according to which it was instituted as a remedy for sin. For since carnal desire remains alive in believers even after baptism, although it does not rule, it impels men especially toward venereal acts on account of the vehemence of their pleasure. And because it requires greater virtue to conquer this desire entirely than can belong to men, according to Matthew: not all men can receive this saying (Matt 19:11), it is necessary that this desire be in part yielded to and in part mastered. This, indeed, happens when the act of generation is ordained by reason and man is not totally mastered by the desire, but the desire is rather subjected to reason.

317. Natural reason teaches that man use the act of generation according as it is suitable for generation and education of children. But in brute animals it is found that in certain species the female alone is not sufficient for the training of the offspring, but the male takes care of the offspring with the female. For this it is required that the male recognize its offspring. Therefore, in all such animals, as doves, pigeons and the like, solicitude for the training of offspring is inspired by nature. Wherefore, in such animals coition is not random and indiscriminate, but a definite male is joined to a definite female, not one to another promiscuously, as happens in dogs and such animals, in which the female alone takes care of the offspring.

But above all in the human species, the male is required for the education of the offspring, which are attended to not only regarding bodily nourishment, but to a greater degree regarding the nourishment of the soul, as it says in Hebrews: we have had earthly fathers to discipline us and we respected them (Heb 12:9). And consequently, natural reason dictates that in the human species coition is not random and uncertain, but is by a definite man to a definite female, who in fact made the arrangement through the law of matrimony.

318. Thus, therefore, matrimony has three goods. The first is that it is a function of nature in the sense that it is ordered to the production and education of offspring; and this good is the good of offspring.

The second good is that it is a remedy for desire, which is restricted to a definite person; and this good is called fidelity, which a man preserves toward his wife, by not going to another woman, and similarly the wife toward the husband.

The third good, insofar as the marriage is contracted in the faith of Christ, is called the sacrament, inasmuch as it signifies the union of Christ and the Church, as it is said: this mystery is a profound one, and I am saying that it refers to Christ and the Church (Eph 5:32).

319. This therefore is what he says: it has been stated that, it is good for a man not to touch a woman. But because all men are not equipped for this good, for fear of fornication, which must be shunned, let every man have his own wife, that is, determined by himself, so as to avoid uncertain and promiscuous concubinage, which pertains to fornication: rejoice in the wife of your youth (Prov 5:18); why should you be infatuated, my son, with a loose woman? (Prov 5:20)

320. Then when he says, let the husband render, he deals with the use of the marriage contract.

First, about rendering the conjugal debt;

second, about postponing the debt, at do not defraud one another.

321. In regard to the first he does two things.

First, he states his proposition, saying: it has been stated that a man should have a wife and a wife her husband. The reason for the ‘having’ is that the husband render the debt to his wife, namely, with his own body through carnal union, and the wife also in like manner to the husband, because in this matter they are judged equal. Hence the woman was not formed from the feet of the man as a servant, nor from the head as lording it over her husband, but from the side as a companion (Gen 2:21). Hence, they must pay the debt to one another: pay all of them their dues (Rom 13:7).

322. Second, he assigns the reason for the debt saying, the wife has not power of her own body, namely, in regard to the act of generation as though she could by her own choice be continent or give herself to someone else; but the husband, that is, has power over her body as to the use of carnal union. Therefore the wife must offer the husband the use of her body. And in like manner the husband also has not power of his own body: but the wife. Hence he must offer the use of his body to the wife, when any lawful impediment ceases. Hence it is said: therefore a man leaves his father and his mother and cleaves to his wife, and they become one flesh (Gen 2:24).

323. Then when he says, do not defraud one another, he deals with postponing the debt to be rendered. First, he shows how the conjugal act should be postponed.

In regard to this he teaches that one thing must be avoided, saying, do not defraud one another, as, for example, the husband might wish to abstain when the wife is unwilling, or even conversely. The Apostle calls this fraud, because one is taking away what belongs to another—and this pertains to fraud no less in marriage than in other affairs (Prov 12:27): the fraudulent man will not catch his prey, namely, because one who offers God his continence accompanied by that fraud does not gain merit for eternal life. For as Augustine says, God does not want such gain compensated with such harm, so that while one of the spouses is continent against the will of the other, the former falls into dangerous temptations.

324. Three things must be observed in such postponement. The first is that it be done with mutual consent. Hence he says, except, perhaps, by consent. Hence it is said: my soul takes pleasure in three things, and they are beautiful in the sight of the Lord and of men; agreement between brothers, friendship between neighbors, and a wife and a husband who live in harmony (Sir 25:1). The second is that it be for a definite time. Hence he says, except perhaps for a time: a time to embrace, and a time to refrain from embracing (Eccl 3:5). The third is that it be done for a suitable purpose, that is, for the sake of spiritual acts, for which continence renders one more suitable. Hence he adds, that you may give yourselves to prayer: a cereal offering and a drink offering for the Lord, your God (Joel 2:14), and later he adds, let the bridegroom leave his room, and the bride her chamber (Joel 2:16).

325. Then he deals with the resumption of the conjugal act. First he presents the teaching, saying, and return together again, that is, in order that you may render to each other the debt, now that the time of prayer is finished. Hence it is said that after celebrating the dedication of the feast: they went to their homes joyful and glad of heart (1 Kgs 8:66).

Second he assigns a reason for the teaching. For he does not say this as though it were necessary for salvation, but to avoid danger. Hence he adds, lest Satan tempt you, that is, lest he subvert you with his temptation: for fear that somehow the tempter had tempted you and that our labor would be in vain (1 Thess 3:5). Satan’s temptation should not be feared by the strong, about whom it is said: I write to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one (1 John 2:14). But he should be feared by the weak. Hence he says, through lack of self-control, that is, for your incontinency, as a result of which the devil overcomes man by tempting, and he is inclined to tempt: the devil prowls around like a roaring lion, seeking some one to devour (1 Pet 5:8).

326. Then when he says, but I speak this, he tells in what sense the above doctrine should be taken.

First, he does what has been said;

second, he assigns a reason, at for I would that all;

third, he explains what he had said, at but I say to the unmarried.

327. First, therefore, he says: I have said that each one should have his own wife and each woman her own husband; furthermore, after practicing continence for a time, they should return once more to each other. But I speak this by indulgence, that is, to spare your weakness, not by commandment, namely as though necessary for your salvation. For certain things must be conceded to subjects on account of their weakness, and they should not be compelled by commanding what is good. Hence it is said against some prelates: with force and harshness you have ruled them, so they were scattered (Ezek 24:4).

328. But the Apostle seems to be speaking in an unsuitable manner, for concessions are concerned only with sin. Therefore, by the fact that the Apostle says he is speaking by way of concession, he seems to express that marriage is a sin.

But this can be answered in two ways. In one way so that the concession is taken for permission. But there are two kinds of permission: one is concerned with a lesser evil: for your hardness of heart Moses allowed you to divorce your wives (Matt 19:8), that is, to avoid the murder of one’s wife, to which they were prone. Such a permission is not found in the New Testament on account of its perfection: let us go on to perfection (Heb 6:1). Another permission is about the lesser good, namely, when a man is not compelled by precept to a greater good. This is the sense in which the Apostle makes a concession here, that is, permits matrimony, which is a lesser good than virginity, which is not commanded and is a greater good.

In another way, concession can be taken as regarding guilt: but you have increased the nation, O Lord, you have increased the nation (Isa 26:15). In this sense, concession refers to the conjugal act, accordingly as it has venial guilt attached to it along with the good of matrimony, without which it would be mortal.

329. Hence it should be noted that the conjugal act is sometimes meritorious and without any mortal or venial sin, as when it is directed to the good of procreation and education of a child for the worship of God; for then it is an act of religion; or when it is performed for the sake of rendering the debt, it is an act of justice. But every virtuous act is meritorious, if it is performed with charity. But sometimes it is accompanied with venial sin, namely, when one is excited to the matrimonial act by concupiscence, which nevertheless stays within the limits of the marriage, namely, that he is content with his wife only. But sometimes it is performed with mortal sin, as when concupiscence is carried beyond the limits of the marriage; for example, when the husband approaches the wife with the idea that he would just as gladly or more gladly approach another woman.

In the first way, therefore, the act of marriage requires no concession; in the second way it obtains a concession, inasmuch as someone consenting to concupiscence toward the wife is not guilty of mortal sin; in the third way there is absolutely no concession.

330. Then when it says, for I would that all, he assigns the reason for what he has said.

First, why he does not speak as commanding;

second, why he speaks according to a concession, at but every one has his proper gift.

331. In regard to the first it should be noted that no wise man commands that whose opposite he would rather have done. Therefore, the Apostle does not command that men contract marriage or make use of a marriage already contracted, because he wishes rather that men be continent. And this is what he says: for I would that all men were even as myself, that is, continent as I am. He says likewise: I would to God that not only you but also all who hear me this day might become such as I am (Acts 26:29).

332. But there seems to be something against this, because if all men practiced continence, as the Apostle did, generation would cease and, as a result, the number of the elect would never be fulfilled, and this is against God’s arrangement.

Some say that it had been revealed to the Apostle that if all men were saved practicing continence, as he practiced it, it would suffice to fill up the number of the elect. But this rests on no authority; consequently, it can be said that the Apostle wished all men to be continent, because he wished this for certain individuals, but he did not wish that all would be continent at the same time.

Or it can be said, and this is better, that he wished all men to be continent in his antecedent will: God desires all men to be saved (1 Tim 2:4), but not by his consequent will, by which God wills to save certain persons, namely the predestined and to damn others, namely, the reprobate: I have loved Jacob, but I have hated Esau (Mal 1:2ff). Now the antecedent will is concerned with that which considered absolutely is better, as all men to be saved or continent; but the consequent will is concerned with that which is better considering circumstances of persons and events, and according to this, God wills to damn some and the Apostle wishes some to be united in marriage.

333. Then when he says, but every one, he tells the reason why he permitted marriage as a concession, namely, because each one has not received from God so much virtue as to enable him to practice total continence, as the Lord himself said: not all men can receive this saying. He who is able to receive this, let him receive it (Matt 19:11f). And this is what he says: I should wish that all were continent, but every one has his proper gift from God, that is, in a definite measure, one after this manner, for example, to serve God in virginity, and another after that, say, to serve God in marriage. Hence it is said: to one he gave five talents, to another two, to another one, each according to his ability (Matt 25:15). And: but I perceived that I would not possess wisdom unless God gave her to me—and it was a mark of insight to know whose gift she was (Wis 8:21).

334. Then when he says, but I say to the unmarried, he explains what he had said obscurely.

First, as to his statement, I would that all were even as myself, namely, because this is absolutely better. Hence he says, to the unmarried, that is, virgins, and to the widows: it is good for them if they so continue to be continent, even as I, for it is said: blessed is the chaste generation with glory (Wis 4:1).

335. Second, as to his statement, but every one has his proper gift; as if to say: not everyone has received from God the gift of continence. Hence he says, if they do not contain themselves, that is, if they have not yet received this gift, let them marry, that is, be joined in matrimony: I would have younger widows marry (1 Tim 5:14).

Then he gives the reason, saying, it is better to marry than to be burnt, that is, be overcome by concupiscence. For concupiscence is a harmful heat; therefore one assailed by concupiscence is warmed but not burned, unless he is overcome by concupiscence and destroys the water of grace. Hence it is said: a fire which consumes unto Abaddon, and it would burn to the root all my increase (Job 31:8).

It should be noted that the Apostle uses a helpful comparison here, for it is good to marry, although it is a lesser good. But to be burned is an evil. Therefore it is better, that is, more tolerable, that a man should have the lesser good than incur the evil of incontinence. And this is what he said above: for fear of fornication, which must be shuned, let every man have his own wife: and let every woman have her own husband; and later: lest Satan tempt you for your incontinency.

Marriage indissoluble

To the married I give charge, not I but the Lord, that the wife should not separate from her husband

(but if she does, let her remain single or else be reconciled to her husband)--and that the husband should not divorce his wife.

To the rest I say, not the Lord, that if any brother has a wife who is an unbeliever, and she consents to live with him, he should not divorce her.

If any woman has a husband who is an unbeliever, and he consents to live with her, she should not divorce him.

For the unbelieving husband is consecrated through his wife, and the unbelieving wife is consecrated through her husband. Otherwise, your children would be unclean, but as it is they are holy.

336. After presenting teachings about the contract of marriage, the Apostle now instructs those who have already contracted marriage, that they must not dissolve the marriage.

First, he teaches those already joined in marriage to continue in it;

second, he gives them a useful teaching as to all the states or conditions of men, at as God has called everyone: so let him walk (1 Cor 7:17).

First, he deals with the indissolubility of marriage, as it applies to those who are of one worship;

second, when there is disparity of cult, at for to the rest I speak.

First, he lays down a precept about the indissolubility of marriage;

second, he teaches what should be done when the marriage is broken by separation, at and if she departs.

337. First, therefore, he says: I have said to the unmarried, i.e., virgins and widows, that it is better for them to remain as they are; but to them who are married, the same condition does not prevail. For to them I give the charge, not I, by the authority entrusted to me, but the Lord commands this.

Peter of Tarentaise on I Corinthians

7:13 And if any woman has a husband who believes not and he consents to dwell with her: let her not put away her husband.

What God has joined together, let no man put asunder (Matt. 19:6). I command, I say, that the wife depart not from her husband, except on account of fornication, an exception which Christ made and is not mentioned here, because it is well known. The Lord made this the sole exception; all other troubles he commands to be patiently endured for the faith of the marriage: whoever divorces his wife, except for unchastity, and marries another, commits adultery (Matt 19:9).

According to a Gloss of Augustine, what is said here is understood of the union of matrimony when both are faithful.

338. But if she departs, namely, on account of fornication, that she remain unmarried, as long as the husband is alive, because although the marriage is dissolved as to bed and board, not as to bond. Or be reconciled to her husband, namely, if the husband is not continent. And let not the husband put away his wife, except on account of fornication. A similar form is kept in regard to the man and to the woman. Hence it is necessary to supply what was said about the wife, namely, that if he dismissed her completely, he should not get another, but be reconciled to his wife.

339. But Ambrose, commenting here, seems to say something contrary to this. He says: he does not say the same things for the man as for the woman, because it is lawful for the husband to marry another woman, for the inferior does not use this law as fully as the superior.

But the Master says that this was added by a falsifier and should not be maintained at all.

340. It should be noted here that there are seven cases when a husband cannot dismiss his wife on account of fornication. The first is when he himself prostituted her; the second, when he commits fornication with another woman; the third is when he gave her the occasion of fornication, as when he is unwilling to render the debt; the fourth is when she has probable certitude that her husband is dead and she married another; the fifth is when she has been violently oppressed by him; the sixth is when she was known by another who seemed to be her husband; the seventh is when she has been manifestly caught in adultery, but is retained by her husband.

341. Then when he says, for to the rest I speak, he treats of the inseparability of marriage between persons of disparate cult, when one is a believer.

First, he says that the believer should not dismiss an unbelieving spouse, who is willing to continue living together without insulting the Creator;

second, that if the unbeliever does not wish to live together, the believer is not bound to follow, but can marry another, at but if the unbeliever departs (1 Cor 7:15);

third, that unless the unbeliever leaves first, the believer should patiently remain together, at for how do you know (1 Cor 7:16).

In regard to the first:

first, he gives an admonition;

second, the reason for the admonition, at for the unbelieving husband.

And in the first considerations,

first, he speaks in general to men and women;

second, in particular to the men, at if any brother has a wife;

third, in particular to the women, at and if any woman has a husband.

342. He says therefore, for to the rest, i.e., where both are not believers, but one is a believer and the other an unbeliever, I speak, by way of counsel and not of command, not the Lord. As if to say: I say this from the Lord, although he does not say it with his own lips. This is what I say: if any brother, a believer, is converted to the faith while married. For this is understood of those who married as unbelievers, not of those who are in disparity of cult; for then there was no marriage, and they would have to be separated as Ezra did in Ezra 10. If a brother, I say, has a wife who believes not and she consents to dwell with him without insulting the Creator, let him not put her away. It is a counsel not a precept, so that if one does the contrary, he is not a transgressor, according to a Gloss.

343. Then when he says, and if any woman, he speaks in particular to women, where he first of all supposes faith in someone; second, unbelief in this other when he says, has a husband who believes not; third, the unbeliever is willing to live together, when he says, and he consents to dwell with her; fourth, he advises the believer to remain with him when he says, let her not put away her husband.

He says, therefore: and likewise, if any woman has a husband who believes not and he consents to dwell with her without insulting the Creator; for if he were unwilling to live with her without insulting the name of Christ, the believer should divorce him, because insulting the Creator dissolves a marriage, as a Gloss says, and she may marry again. If, I say, that is the case, let her not put away her husband. It is a counsel, not a precept; for it is lawful for the unbeliever to divorce the believer, but then it was not expedient.

344. Then when he says, for the unbelieving husband, he gives the reason for the admonition just given. First, he proposes an example; second, the danger, at otherwise your children; third, the fruit, at but now they are holy.

345. In regard to the first he does two things: first, he gives the example of an unbelieving husband; second, of an unbelieving wife, at and the unbelieving wife.

He says, therefore, the unbelieving husband is sanctified by the believing wife; as if to say: the wife who believes should not divorce the unbelieving spouse willing to live with her, because he is sanctified by the believing wife.

This is read in two ways. In the first way thus: the unbelieving husband is sometimes sanctified by the believing wife, i.e., it sometimes happens that one is converted to the faith by the other. And this has probably happened already, as Sisinnius was converted to the faith in Rome by Theodora during the reign of Clement. Likewise, the unbelieving wife is sanctified by the believing husband, namely, by his admonition and doctrine.

In another way it can be read thus: so the believer should not divorce the unbeliever, for the unbelieving husband is sanctified by the believing wife, i.e., the believer does not contract uncleanness by cohabiting with or uniting with the unbelieving spouse, but preserves true modesty, according to Augustine.

346. Then when he says, otherwise your children, this is read in two ways: first, of children to be born; second, of children already born.

In the first way it is read thus: otherwise, if you depart and you both have relations with others, your children, who would be born of this union, should be unclean, i.e., spurious, because not born of a lawful union. But now, if you endure, they are holy, i.e., clean, because they are born of a lawful union.

In the second way it is read thus: otherwise, namely, if you separate, your children already born should be unclean, i.e., would remain in unbelief, following the majority, which would be unbelievers; but now, if you remain together, they are holy, i.e., become Christians.

347. Then when he says the husband who is not a believer is sanctified by a believing wife,

One recalls the theme of the feast of Blessed Cecilia, who converted her husband to the faith.

Among everything that directs man in the way of salvation the greatest is entering fellowship with the saints. The psalmist shows this by his words, when he says: with the holy you will be holy; Cecilia shows this by her deeds, as is here said: the husband is sanctified, in which words three things commend her, namely nature, grace and teaching.

Human nature, which is observed in the woman: grace, which is observed in the sanctification of her husband, so that she is honorable in herself by nature, humble toward God by faith, useful to her neighbor by teaching. For the teaching is rendered particularly praiseworthy to one who considers its act, its object, and its opposite.

The act is sanctification, its object is the man, its opposite is unbelief. Unbelief is a particularly obstinate fault: the manly sex particularly resistant to change: to sanctify a particularly difficult act. Yet though she was a woman, by her teaching she converted the unbeliever, softened the firm, cleansed the unclean, and thus sanctified the unbelieving husband.

Many indeed are the commendable properties of woman that she possesses: three properties as to the act of her heart, three as to the act of the mouth, and three as to the work she does.

The first three are: wisdom in regard to the rational part: a wise woman builds a house for herself (Prov 14:1); purity in regard to the concupisible: the building of a city will confirm her name, and upon it she will be reckoned an immaculate woman (Sir 40:19); constancy in regard to the irascible: all people know you to be a woman of virtue (Ruth 3:11).

The second three are: modesty against over-speaking: an intelligent and silent woman is not a change for a learned soul (Sir 26:18); truth against lying: all that she has said is true (Jdt 8:38); discretion against foolish talk: she was a most wise and most beautiful woman(1 Kgs 25:3); there is no other such woman on earth in appearance, beauty, and in wisdom of words (Jdt 11:19).

The last three are: sanctity in deed: pray for the people, since you are a holy woman (Jdt 8:29); modesty in signs: a holy and modest woman is grace upon grace (Sir 26:19); gracefulness in conversing: a gracious woman will find glory (Prov 11:16).

By reason of her eminence in these properties it is said of the Blessed Virgin Mary: blessed are you among women.

The calling from God

But if the unbelieving partner desires to separate, let it be so; in such a case the brother or sister is not bound. For God has called us to peace.

Wife, how do you know whether you will save your husband? Husband, how do you know whether you will save your wife?

Only, let every one lead the life which the Lord has assigned to him, and in which God has called him. This is my rule in all the churches.

Was any one at the time of his call already circumcised? Let him not seek to remove the marks of circumcision. Was any one at the time of his call uncircumcised? Let him not seek circumcision.

For neither circumcision counts for anything nor uncircumcision, but keeping the commandments of God.

Every one should remain in the state in which he was called.

348. Above he showed that the believer should not send away an unbelieving spouse who desires to continue living together; here he says that if he does not want to live together, the believer is not bound to follow him, but can marry another: first he sets forth the concession itself; second the twofold reason for the concession: the first is freedom, when he says for a brother or sister is not under servitude; the second the tranquillity of peace, when he says God has called us in peace.

349. He says, therefore: but if an unbeliever, or wife, departs, from the believer, out of hatred for the faith, let her depart, and the believer who is left can marry; for the first marriage was dissoluble, since it was never ratified. For a brother or sister is not under servitude, namely conjugal servitude; that is, a believer is not bound to follow the unbeliever who departs out of hatred for the faith, as the Gloss says on John 8:36, if the son has set you free, you will be truly free. But God has called us in peace, as though to say, the believer may depart because God has called us in peace, i.e., therefore we should not quarrel with him who departs out of hatred for the faith.

Or in this way: although the believer is not subject to servitude, still he should not give an occasion for discord and disagreement, but preserve peace. God has called us in peace: for God is not the God of dissension, but of peace (1 Cor 14:33).

350. Then when he says, how do you know, O wife, he says that if the unbeliever does not depart, the believer should patiently remain together. To this end he alleges:

first, the hope of the other’s conversion;

second, the continuance in the state of one’s own vocation, at let each remain as God called him;

third, an example in ritual behavior, at is any man called;

fourth, an example in legal condition, at were you called (1 Cor 7:21).

In the first statement, he first suggests that a believing woman by remaining can convert her husband to the faith; second, that likewise a believing man can save an unbelieving wife, at or how do you know, O man; third, that therefore they should patiently remain together, at but as the Lord has distributed.

351. He therefore says how do you know, as though to say: truly a believing wife should remain with an unbelieving husband, since how do you know, i.e., how can you know, O believing wife, whether you shall save your husband who does not believe? That is, by recalling and converting him to the faith, as though to say: this can happen. Ambrose: he therefore says this, because perhaps he who shudders at the name of Christ can come to believe. Or how do you know, i.e., can you know, O you believing man, whether you shall save your wife, who does not believe, by converting her to the faith. For you should hope for this.

But as the Lord has distributed, can be understood in two ways; in one way as follows: how do you know this, unless you stand to your partner as the Lord has distributed for every one? i.e., that the man be superior, and the woman subject. It can also be understood in a second way: how do you know this except patiently awaiting that to happen, as the Lord has distributed for every one? i.e., he has ordained regarding each one when he believes and when he is saved. Therefore you ought to await it and remain with him. As the Lord has appointed for each (Rom 12:3).

352. Then he says, as God has called every one: so let him walk, he shows that the believer should remain with the unbelieving spouse, alleging continuance in the state of his own calling. First he alleges the divine calling; second his own authority, at and so in all churches I teach.

Therefore he says, every one, as though to say: and how do you know this, O man and woman, unless each one walk perseveringly as God has called every one, i.e., in that state in which God called each one, but not as they are. As though to say: and I preach this in your church, and so in all churches. For a part that does not agree to its whole is shameful.

So his reasoning is as follows: each one should remain in that state unto which God called him; therefore if he called some to marriage, they should remain in it. Haymo: if you have a wife, remain with her, and if you do not have a wife, do not desire to marry one.

353. Then when he says is any man called, he gives an example.

He first gives the example itself;

second, the explanation of the example, at circumcision is nothing;

third, the general rule, at let every man abide.

354. He gives in an example in the ceremonies of life, first of the Jews, then of the Gentiles, at is any man called in circumcision.

Therefore he says circumcised, as though to say, let each one walk in that state in which he was called, for example, is any man called, being circumcised, i.e., in the Jewish rite? Let him not take, i.e., not be forced to take, uncircumcision, i.e., the rite of the Gentiles. Is any man called in uncircumcision, i.e., in the rite of the Gentiles? Let him not be circumcised, i.e., not be forced to the Jewish rites. Augustine: the Apostle upholds the upbuilding of the churches, both the Jewish and the gentile; for he never takes away a custom, the keeping of which is no obstacle to salvation; therefore if marriage is not an obstacle, those called should remain in marriage.

355. Then when he says, circumcision is nothing, he adds an explanation of the example, which is as follows: a rite that is not an obstacle to salvation, should not be changed on account of the vocation to faith, but both the Jewish and the gentile is of this sort, therefore etc. He argues in the case of marriage from this similar case.

First he touches on that which is indifferent in regard to salvation, second on that which is necessary and expedient, at but the observance of the commandments.

Therefore he says circumcision is nothing, i.e., brings no gain, and uncircumcision is nothing, i.e., brings neither gain nor loss, as though to say: this or that rite of living contributes nothing to salvation: in Christ Jesus neither circumcision is of any value, nor uncircumcision, but a new creature (Gal 6:15). Ambrose says: the Jewish or the gentile rite neither contributes to nor hinders salvation. But the observance of the commandments of God brings gain. The keeping of the laws is the consummation of incorruption (Wis 6:19).

356. Then when he says, let every man abide in the same calling in which he was called, he deduces the general rule, saying let every man abide as though to say: thus let not the gentile be led to circumcision, nor conversely, but rather in that condition in which each one was called, in the same, namely a condition that is not opposed to the vocation, abide in the same. And he says in which, not from which. In Augustine’s Gloss: for this bears on those ways of life, that are in no measure contrary to faith or to good morals; for as a married person, so also a thief is called to the faith. But the former remains in marriage, is not called from marriage, while the latter is called from thievery, and does not remain in thievery. For it is not necessary for spouses to cease to be spouses for the sake of the faith of Christ, as it is necessary for thieves to cease to be thieves.

357. Here it is asked in reference to the command that the wife not depart from her husband (1 Cor 7:10), why the Lord made an exception only on account of fornication, but commands all other troubles to be courageously endured.

Against this, the law commands one to cast a leper outside of the camp (Lev 13:36); therefore for leprosy a woman should depart from her husband.

358. Again or be reconciled to her husband (1 Cor 1:11).

Against this, it is said that a wife once repudiated cannot be again reconciled (Deut 24:4).

359. Again, in reference to let not the husband put away his wife (1 Cor 7:11), a notable Gloss says: he does not add it about the husband as about the wife, because it is permitted to the husband to marry another.

Against this Augustine says that the same form should be kept in the case of man and wife.

360. Again for to the rest I speak, not the Lord (1 Cor 7:12).

Against this: he who hears you, hears me (Luke 10:16).

361. Again, on if any brother has a wife (1 Cor 7:12), the Gloss says: a believing spouse can licitly send away an unbelieving spouse.

Against this, a Catholic cannot send away a heretic.

The Gloss speaks about the unbeliever who lacks the sacrament of faith, not only the habit.

362. Again, the Gloss on the same passage: marriage done outside of God’s decree is not to be regarded as marriage.

Against this: therefore marriage contracted for the sake of pleasure is not marriage.

363. Again, if any woman has a husband who believes not (1 Cor 7:13).

Against this: therefore a Jewish woman who converts should not send away a Jewish husband, who wants to continue living together.

364. Again, on the text but if the unbeliever departs, the Gloss says: a woman is rightly sent away if she says to her husband: I will not be your wife unless you gain wealth for me by robbery.

Against this, an exception is made only in the case of fornication (Matt 19:9).

365. Again, on the text for a brother or sister is not under servitude, the Gloss says: insulting the Creator releases from the marital duty for him who is left behind.

Against this: marriage is always between two persons; therefore it is either dissolved in both or in neither one.

366. Again, circumcision is nothing.

Against this, circumcision is indeed of value, if you keep the law.

367. Again, on the text let every man abide in the same calling, the Gloss says: the Jewish or the gentile rite neither contributes to nor hinders salvation.

Against this stands: if you are circumcised, Christ will be of no value to you (Gal 5:2).

Freedmen of the Lord

Were you a slave when called? Never mind. But if you can gain your freedom, avail yourself of the opportunity.

For he who was called in the Lord as a slave is a freedman of the Lord. Likewise he who was free when called is a slave of Christ.

You were bought with a price; do not become slaves of men.

So, brethren, in whatever state each was called, there let him remain with God.

368. Above he showed that if an unbelieving spouse does not depart, the believer should patiently remain. To show this he adduced first the hope of the conversion of the unbeliever, second the continuance in the state of one’s own vocation, third an example in the rite of living; here, fourth, he adduces an example in legal condition.

First he gives the example itself;

second he adds the explanation of the example, at for he who is called in the Lord;

third, he deduces the general rule from this, at brethren, let every man.

And first he supposes in someone the servile state; second he supposes the possibility of liberty, at but if you can; third which of these is more beneficial for salvation, at rather, use it.

369. He says therefore, were you called, being as slave? as though to say: each one should remain in that vocation in which he was called, for example, were you called i.e., to faith in Christ being a slave? Care not for it as wanting to flee servitude. Hence Onesimus, Philemon’s slave, who had fled to him, he sent back to his master with prayers, as one sees in the epistle to Philemon; but if you can become free, remain rather in servitude, since it is a cause of humility. And as Ambrose says: the more someone is despised in this age on account of the Lord, the more he will be exalted in the future age. Gregory says: the more someone is precious to God, the more useful on his account. Boethius says: though all fortune is to be feared, still good fortune more than adverse fortune.

370. Then when he says, for he who is called in the Lord, he adds an explanation of the example. And first he gives the explanation of the example on the part of slaves, then on the part of free men, at likewise he who is called.

And the reason in general is as follows: servitude and liberty in the Lord are conducive to salvation, but we should only be solicitous about things pertaining to salvation, therefore servitude or liberty should be a matter of indifference to us.

He says therefore for he who is called in the Lord, as though to say: and truly you should not care, for—standing for because—he who is called in the Lord, i.e., in the faith of the Lord, being a slave, by bodily slavery, is the freedman of the Lord; because, namely, he has been liberated by the Lord from servitude to sin, and therefore is a freedman of the Lord: if the Son shall set you free, you shall be truly free (John 8:36).

371. Then when he says likewise he who is called, being free, he gives an explanation on the part of freemen.

Here he first takes up the servitude due to Christ of both freemen and slaves, second the explanation of this servitude, at you are bought with a price, third the obligation of this servitude, at do not become the slaves.

He says, therefore: likewise he who is called, being free, with bodily freedom, is the slave of Christ, with spiritual servitude: Paul, a slave of Christ Jesus (Rom 1:1), since whether a slave or free, all are slaves. And this is just, since you are bought with a price. This is said on account of the inestimable price of the blood of Christ: you were not redeemed with corruptible things, as gold or silver, from your vain ways of life (1 Pet 1:18). And since you are bought with so great a price, do not become the slaves of men by considering service to God as secondary and occupying yourselves with human superstitions, as these persons indeed were doing. I indeed am of Paul; and I am of Apollo (1 Cor 1:12)

372. Faithful brethren, let every man, both the circumcised and the uncircumcised, slave and free, wherein he was called, i.e., in whatever state, therein abide with God, namely by keeping the divine commandments. For he who perseveres unto the end shall be saved (Matt 24:13). Therefore if a married man is called to the faith, he should remain married, keeping faith.

Counsel of virginity

Now concerning the unmarried, I have no command of the Lord, but I give my opinion as one who by the Lord’s mercy is trustworthy.

I think that in view of the present distress it is well for a person to remain as he is.

Are you bound to a wife? Do not seek to be free. Are you free from a wife? Do not seek marriage.

But if you marry, you do not sin, and if a girl marries she does not sin. Yet those who marry will have worldly troubles, and I would spare you that.

373. At the beginning of this chapter he treated of marriage; here begins the second part, in which he treats of virginity.

He first treats of virgins;

second of the guardians of virgins, at if any man thinks that he seems dishonored (1 Cor 7:36).

In the first part,

he first gives virgins the counsel of remaining in virginity.

Second, he indicates to those who marry the mode of living well, at this therefore I say, brethren (1 Cor 7:29);

Third, he shows that it is more expedient to hold to a resolution to be continent, at I would have you be without solicitude (1 Cor 7:32).

In the first part he counsels and praises virginity;

In the second part he allows as a concession, and approves marriage already contracted, at are you bound to a wife.

In the third part he defends contracting marriage and excuses it from sin, at if you take a wife.

In the first part he says two things about virginity.

First he says that one is not obliged by a precept to preserve it.

Second he says that it is a matter of counsel to preserve it, at but I give counsel. There he gives a twofold reason why this counsel should be kept. The first reason is the authority of the one giving the counsel, the second is the dignity of the thing counseled, at I think therefore that this is good.

374. Therefore he says, concerning virgins, as though to say, that spouses should not separate is a precept of God, but concerning virgins, I have no commandment of the Lord, namely that they remain in continence or that they marry. For concerning this the Lord spoke by way of counsel: he who can accept this, let him accept it (Matt 19:12). Now virginity, according to Augustine, is not something prescribed; it can be recommended, but cannot be commanded. I give counsel, in regard, namely, to remaining continent, a counsel inspired in me by the Holy Spirit: always seek counsel of a wise man (Tob 4:19). I give counsel, he says, and this as having obtained mercy of the Lord, i.e., as the apostolate was granted to me by mercy. Obtained, he says, unto this: to be faithful, in the dispensation entrusted to me. Hence credence should be given me in the matter of counsels: who, do you think, is the faithful servant? (Luke 12:42) Haymo: because he was commanded to be a faithful counselor, it would not have been right for him to hide counsel from those who needed it. And this is an argument for acceding to the counsel of a prelate.

375. Then when I says, I think therefore, he takes up the dignity of that which is counseled. And this is twofold: it has dignity in one way as expediting what is good; it has dignity in another way because it is honorable, at that it is good.

He says therefore, I think, as though to say: since I am a faithful counseler, I therefore think that this is good, namely to remain in virginity, and this on account of the pressing necessity, namely of avoiding marriage, since many necessities are pressing; hence they are said to be as a millstone (Luke 17:31). Hence the folk-saying that marriage has a big mouth.

I think, he says, and truly, that it is good for a man to be so, namely in virginity. An honorable good, namely, by reason of purity, pleasurable by reason of liberty, useful by reason of the reward, since to it is due the aureole and the hundredfold fruit (Luke 8). Augustine in the Gloss: virginity, by which men are like unto angels, surpasses the condition of human nature. Yet the victory of virgins is greater than that of angels. For angels live without flesh, whereas virgins triumph in the flesh.

376. Then when he says, are you bound to a wife, he allows as a concession, and approves marriage already contracted. Here he first says that a married man should not seek divorce; second, he gives counsel that one free of marriage should not seek to be married, at are you loosed from a wife.

He says, therefore, are you bound to a wife? As though to say: granted that remaining continent is good, are you bound to a wife? Seek not to be loosed, especially if she is good: depart not from a wise wife (Sir 7:21). And he says bound, as bound with a twofold bond, namely bound with the consent through the marriage initiated, and with the fleshly bond through the marriage consummated. For if there were only one bond, namely if he were bound only by consent, he could seek to be loosed, namely by entering religious life.

Are you loosed from a wife? Seek not a wife, if you can be continent, for, as the apostles say: if the case of a man with his wife be so, it is not expedient to marry (Matt 19:10).

377. Then when he says, but if you take a wife, he excuses from sin the one contracting marriage. Here he shows first that marriage can be contracted without sin, and second that it is easier to be without marriage, at nevertheless, such shall have tribulation. In the first part, he first proposes the truth about the one who is not a virgin; second about the virgin, at and if a virgin marries.

He says, therefore: if you are free, do not seek a wife. But if you take a wife, namely for a good purpose, not for the satisfaction of lust, you have not sinned. This is an evident argument against the heretics who despise marriage, about which it is said: forbidding marriage (1 Tim 4:30).

And similarly if a virgin marries—not a virgin dedicated to God, since, according to Jerome: it is a sin for those who vow virginity not only to marry, but also to want to marry—she has not sinned, namely by marrying; if it were otherwise the Blessed Virgin would have sinned when she was betrothed to Joseph. Nevertheless such, i.e., married persons, shall have tribulation of the flesh, i.e., affliction with procuring the things necessary for themselves and their children and others. Hence it is easier to be without marriage.

But I spare you, as though to say: I counsel you to avoid marriage, yet I allow it as a concession, sparing your weakness. Or thus: but I spare you, in counseling you to avoid the tribulations of the flesh

378. It should here be noted that holy virginity is a great good on account of many things.

First, because it preserves cleanness of the flesh: these are they who have not defiled themselves with women, for they are virgins (Rev 14:4), as salt is good because it preserves flesh from corruption.

Second, because it decorates and adorns the soul. Hence in Scripture virgin is frequently joined to beautiful: how beautiful is the chaste generation with glory (Wis 4:1); you are all beautiful, my love (Song 4:7).

Third, because it is like unto the angels of heaven, as the Gloss says here, and in Matthew: in the resurrection they shall neither marry nor be given in marriage, but shall be like the angels of God (Matt 22:30); and Jerome says: to live in the flesh apart from the flesh.

Fourth, because it betroths one to Christ: I betrothed you to one husband, to present you as a chaste virgin to Christ (2 Cor 11:2).

Fifth, because it unites to and draws close to God: after her shall virgins be brought to the king (Ps 45:14); you are the guide of my virginity (Jer 3:4).

Sixth, because it exceeds the other states in value: no price is worthy of the continent soul (Sir 26:20); and below: he who gives his virgin in marriage does well: and he who does not give her does better (1 Cor 7:38).

Seventh, because it breathes the odor of a good reputation. In Luke it is said: and the virgin’s name was Mary (Luke 1:27); as the lily among thorns, so is my love among the daughters of Jerusalem (Song 2:2).

Eighth, because it invites one to the eternal wedding feast: those who were ready went in with him to the wedding feast (Matt 25:10).

But, alas, since it is difficult to preserve: a daughter is a father’s hidden vigil (Sir 42:9). And this is because the devil suggests the contrary. Corruption inclines one to an action, beauty entices one to consent to it.

How to use this world

I mean, brethren, the appointed time has grown very short; from now on, let those who have wives live as though they had none,

and those who mourn as though they were not mourning, and those who rejoice as though they were not rejoicing, and those who buy as though they had no goods,

and those who deal with the world as though they had no dealings with it. For the form of this world is passing away.

379. This is the second part, where he shows those who marry or who are married how to live well, teaching

first, how they should treat their wives;

second, how they should treat the accidents and occurrences of fortune, at and they that weep;

third, how they should treat things or possessions, at and they that buy;

fourth, he adds an explanation to these admonitions, at for the form.

380. In the first part he includes three things, namely the authority of the one giving counsel, at this therefore I say; the necessity of giving counsel, at the time is short; and the form of the counsel, at it remains.

He says therefore this therefore I say, as though to say: since it is not a sin to marry, this therefore I say, brethren, if the time of marriage is short, namely, the time in which the people of God is not to be propagated by fleshly generation, but brought together by spiritual regeneration, according to the Gloss; and because the time is brief, it remains, i.e., the only thing that remains to be done, is that they also who have wives be as if they had none, devoting themselves to the service of God, not to a fleshly work, by demanding the marital debt. Hence it is said be as if they had none; he does not say: have wives as if they had none, as was the case with the Fathers of old, on account of which Augustine says that the celibacy of John is not better than the marriage of Abraham; but today they act differently, since those who do not have wives live as though they had them.

It should be noted, however, that one who lives as though not having a wife is one who either neither demands nor renders the debt to his wife, or on account of weakness takes a wife, sorrowing that he cannot be without her, or with equal affection guards continence, or knows his own wife for the sake of begetting offspring for the worship of God.

381. And they that weep, by reason of the fortunes of conjugal life or for some worldly sorrow, be as if they wept not, consoled by the hope of the approaching future good. Whatever happens to a righteous man, it will not make him sad (Prov 12:21). And they that rejoice, by reason of some worldly prosperity, as if they rejoiced not, but rather as fearing the danger of imminent evil. In prosperous days do not be unmindful of evil days (Sir 11:27).

382. Then, when he says they that buy, he shows how they should use worldly things or possessions. And first how they should acquire them; second how to use the goods they have acquired, at they that use.

He says therefore, they that buy, as if they possessed not, that is, not relying upon these earthly goods, namely, not setting one’s heart on things that are to perish: if riches increase, set not your heart on them (Ps 41:11); do not let the buyer rejoice, nor the seller mourn (Ezek 7:12) And, to sum it up universally, they that use this world, i.e., worldly things—I do not speak of those who enjoy them, as evil persons who turn them to an evil end, who say: let us enjoy the good things that exist (Wis 2:6) that is, present goods, but of those who use them, referring them to a due end—let them be as if they used it not, that is, let them not cling to worldly things with excessive delight. Having food and clothing, with these let us be content (1 Tim 6:8).

Therefore beyond the marital act he lays down four different acts in regard to the cares of the world, namely to weep, to rejoice, to buy, and to use. The first two pertain to affection, the second two to the effect of affection. Indeed from human care arises two effects, namely buying things one desires to have, and using things one has. The Apostle accordingly counsels temperance in these four acts.

383. Then, when he says for the form of this world, he adds an explanation of the aforesaid admonitions, which is as follows: transitory things should be regarded as though non-existent, but since worldly things that are to pass away are transitory, they should be regarded as though non-existent. And this is what he says, that worldly things should be valued as though non-existent, because the form passes away, i.e., the exterior beauty, or that which is impermanent and fitting for the statue of impermanence. For mortal qualities shall pass away and immortal qualities shall remain. Therefore the world and its concupiscence shall pass away.

All to be noted is: that it is the form, not the substance, of this world, and not of paradise, which passes, i.e., does not stand.

384. Here a question is raised about the text: if you can become free (1 Cor 7:21), where the Gloss says: the more someone is despised in this age on account of God, the more he will be exalted in the future age.

Against this, it seems that on this account a good subordinate will be exalted more than a good superior.

385. Again, on the text: let every man, wherein he was called, therein abide (1 Cor 7:24).

The Gloss says: against this, therefore, he who was called in a worldly state should not enter religious life.

386. Again, on the text, I think therefore that this is good (1 Cor 7:26), the Gloss says: the victory of virgins is greater than that of angels.

Against this: therefore the crown would be greater, and therefore men would be be greater than angels, not merely equal to them.

387. Again, on the text: it is good for a man to be so (1 Cor 7:26), the Gloss says: in virginity.

Against this: it is said, increase and multiply (Gen 1:28), yet virginity is contrary to this precept.

388. Again, on the text: they also who have wives, the Gloss says: marriages are to be considered more blessed when, after having conceived offspring, they have been able to preserve continence by mutual consent.

Against this: each thing is more blessed to the degree that it more closely attains its end, and the end of marriage is the procreation of offspring.

389. Again, on the text: the form of this world, the Gloss says: in the judgment, not the substance but rather the form of this world shall perish in the blaze of worldly fire.

Against this: through it the heavens shall pass away with great violence (1 Pet 3:10).

Marriage causes division

I want you to be free from anxieties. The unmarried man is anxious about the affairs of the Lord, how to please the Lord;

but the married man is anxious about worldly affairs, how to please his wife,

and his interests are divided. And the unmarried woman or girl is anxious about the affairs of the Lord, how to be holy in body and spirit; but the married woman is anxious about worldly affairs, how to please her husband.

I say this for your own benefit, not to lay any restraint upon you, but to promote good order and to secure your undivided devotion to the Lord.

390. Above he first gave virgins the counsel to remain continent; second, he gave married persons instruction on living well; third, he shows here that at this time it is more advantageous to remain continent.

First, by reason of greater tranquility;

second, by reason of greater holiness, at the unmarried woman;

third, by reason of greater utility, at and this I speak for your profit.

391. The first reason is as follows: tranquility in the love of God alone is preferable to solicitude for worldly things; but persons living continence have tranquility, while married persons have worldly solicitude; therefore the state of persons living continence is preferable to the state of married persons.

First, therefore, he advises against worldly solicitude, then adds that persons living continence are solicitous only for the things of God, at he who is without a wife; third he shows that married persons must be solicitous for the things of the world, at he who is with a wife.

392. He says therefore but I would have you, as though to say: if you marry, I advise you to do the aforesaid, but even more I would have you be without solicitude of marital affairs: be solicitous about nothing (Phil 4:6).

Note that Scripture advises us against three kinds of solicitude: namely, as regarding a woman, as here: I would have you be without solicitude; as regarding the stomach: be not solicitous for your life, what you shall eat (Matt 6:25); and as regarding money: the expectation of the solicitous shall perish (Prov 11:7).

And rightly I wish this, since he who is without a wife, is solicitous for the things of the Lord, to please him. For he does not have the excuse of those who say: I have taken a wife and cannot come (Luke 14:20). Solicitous, I mean, for how he may please God, namely with his inner beauty. Happy the man who vows to avoid taking a wife, whose solicitude is to serve the Lord, whose intention is to please God.

393. Then, when he says he who is with a wife, he shows how spouses must be solicitous for the things of the world, wherein four important things are included. First, the marital bond, at he who is with a wife; the marital devotion, at is solicitous; the subjection to his wife, at how he may please; the division of work, at and he is divided.

He says, therefore, he who is with a wife, namely in marriage, is solicitous for the things of the world, that is, for governing the family and other such things. Hence Jacob, having taken wives, said: it is just that I should also sometime provide for my house (Gen 30:30), that is, that I may be solicitous how I may please my wife. And to this end one can licitly adorn oneself. For, according to the Gloss, a sad wife is a great bitterness in the home. And such a person is divided, not in nature, but in activity, that is, by the division of service, not of principal intention: hence the Gloss says: he partly serves God and partly serves the world.

394. Then, when he says and the unmarried woman, he gives the second reason proving that it is better to hold to a resolution of continence than to marry, by reason of greater holiness. And his reasoning is as follows: the continent woman pursues holiness and divinity and love of God, while the married woman pursues the world; therefore the former is preferable to the latter.

Therefore, he first mentions what the unmarried woman pursues, that she thinks completely about how to please God;

second, what the married woman pursues, that she thinks partly about how to please the world, at but she who is married.

395. In the first part he includes three elements, namely the state, the thought, and the fruit of continent persons; the state is noble, at the unmarried woman and the virgin; the thought is right, at thinks on the things of the Lord; the fruit is many, at that she may be holy.

He says therefore: and similarly the unmarried woman, i.e., the widow, and the virgin thinks, i.e., has a greater ability to think, on the things of the Lord, i.e., spiritual and eternal things. Thinks, that is, so that she may be holy, more than the married woman. For many married women are holy. Augustine, in On the Good of Marriage: he wished a fuller sanctification of the unmarried both in body and in spirit to be understood, yet did not deprive married women of all sanctification. Holy, that is to say, both in body, i.e., bodily actions, and in spirit, i.e., spiritual actions. Or holy both in body, against fleshly vices, and in spirit, against spiritual vices.

396. Then, when he says but she who is married, he mentions the solicitude of married women, wherein he includes three things. First, the marriage; second the solicitude, at thinks on the things; third what marriage pursues, at how she may please.

He says, therefore: she who is married thinks on the things of the world, that is on the care of children, the ruling of the household, and things of this sort. Hence Sarah’s parents admonished her to honor her father-in-law, to love her husband, to govern her household, etc. (Tob 10:30). She thinks, I say, how she may please her husband, hence those who adorn themselves for this purpose do not sin; nevertheless they should be more zealous to please him with the adornment of good character than of clothing: women in honorable apparel, adorning themselves not with braided hair or gold (1 Tim 2:9).

397. Then, when he says, and this I speak for your profit, he lays down the third reason, namely greater utility.

And the reasoning is as follows: that which is more useful, is more advantageous; but being continent is more useful than marrying is; therefore it is more advantageous to choose continence than marriage.

He shows first, therefore, that it is useful to be continent, second that it is noble, at that which is noble, third that it is easy, at and which may give you power.

398. He says therefore and this I speak; as though to say, I do not advise you to marry, and this I speak for your profit, i.e., greater profit, that you may more expeditiously serve God, since thus is the flesh, the enemy of the spirit, mortified. Augustine in On the Words of the Lord: as an enemy once killed does not injure you, so mortified flesh does not trouble the soul. I say this, again, not to cast a snare, of fornication, that is upon you as incontinent persons, counseling something difficult in this matter: indeed he would rather be laying a snare if he counseled marriage, since it is said of woman that she is a hunter’s snare (Eccl 7:27); but intending, rather, to lead all to that which is noble, namely to holiness of body and soul, not that the married state is not noble, but that it is less noble. Augustine, in On the Good of Widowhood: he did not show marriage to be base, but commended what was more honorable with the name of honorable as such, advising that which would offer one power to heed himself in the Lord, i.e., unto the service of the Lord, and this without the impediment that marriage presented by marriage. I betrothed you to one husband, to present you as a chaste virgin to Christ (2 Cor 11:2).

Truly the state of continence is worthy of choice, where there is greater gain, since, this I speak for your profit; where there is less danger, since I say this not to cast a snare; greater honor, since it is honorable; freer power to serve God, since it may give you power to attend upon the Lord, without impediment.

399. It should here be noted that many kinds of solicitude are good.

First the solicitude of someone in command, as a sailor is solicitous for the government of the ship, or a father for his children: he who rules, with solicitude (Rom 12:8).

Second, of preaching, as a tutor is solicitous for the child, or a teacher for his disciples: we had confidence to speak to you the word of God in great solicitude (1 Thess 2:2).

Third, of love, as a true friend is solicitous for the preservation of love: solicitous to keep the unity of the spirit in the bond of peace (Eph 4:3).

Fourth, of compassion, as a merciful man is solicitous for the needy and afflicted: when he came to Rome, he solicitously sought me and found me (2 Tim 1:17).

Fifth, of devotion, as a servant is solicitous to please his master, or a religious to please God: I will show you, O man, what is good . . . to walk solicitous with your God (Mic 6:8).

Sixth, of caution, as a watchman is solicitous to guard the camp: solicitously guard your souls (Deut 4:15). For the body with its organs, and the soul with its powers is a kind of camp.

Seventh, of action, as a farmer is solicitous to complete his work: Martha, Martha, you are solicitous (Luke 10:41); solicitously take care to present yourselves to God as one approved (2 Tim 2:15).

Eighth, of provision, as a steward is solicitous for the household, or a merchant in reckoning, or a poor man in seeking bread: in solicitude, not slothful (Rom 12:11).

Virginity is the superior good

If any one thinks that he is not behaving properly toward his betrothed, if his passions are strong, and it has to be, let him do as he wishes: let them marry--it is no sin.

But whoever is firmly established in his heart, being under no necessity but having his desire under control, and has determined this in his heart, to keep her as his betrothed, he will do well.

So that he who marries his betrothed does well; and he who refrains from marriage will do better.

A wife is bound to her husband as long as he lives. If the husband dies, she is free to be married to whom she wishes, only in the Lord.

But in my judgment she is happier if she remains as she is. And I think that I have the Spirit of God.

400. Above he treated of virgins. Here he treats about the guardians of virgins, showing,

first, that they are permitted to give their virgins in marriage;

second, that this is not similarly permitted to married persons to contract marriage, except after the death of the husband, at a woman is bound.

In the first part, he first shows that a guardian can give his virgin in marriage;

second, that he does not sin by doing this, at he does not sin if she marries;

third, that he also does well by keeping her as a virgin, at for he who has determined;

fourth, that although both are good, the former is better than the latter, at therefore both he who gives his virgin in marriage.

401. In the first part, he first supposes the virgin to be of marriageable age; second, that she has the will to marry, at and it must be so; third, that he gives permission to marry, at let him do what she wills.

He says therefore, but if any man, as though to say, it is more honorable and advantageous to be without marriage, but still if any man thinks that he seems dishonored according to the judgment of men with regard to his virgin, fearing lest she be seduced, because she is above the age, that is, beyond puberty and already of marriageable years, and it must be so that she marry, because she does not want to be continent, what she, the virgin, wills, let him, the guardian, do.

402. Nor does the guardian sin, if the virgin marries; he says this, according to the Gloss, lest, even if the virgin does not sin, the guardian might seem to sin. Augustine says in On the Good of Widowhood: she who is not continent, let her marry; she who has not begun, let her deliberate; she who has set out, let her persevere; let no opportunity be given to the adversary, but let a false offering be withdrawn.

403. Then, when he says for he who has determined, he shows that the guard of a virgin does well by keeping her in a virginal state, where he mentions a fourfold condition advantageous for this. First, that the guardian be firm in the resolution to keep her as a virgin, second that he does not fear regarding the virgin’s own case, at having no necessity, third that he recognizes in the virgin the resolve of being continent, at but having power, fourth that he does this after deliberation, at and has judged this.

He says therefore, for he who has determined, as though to say: I say that he does not sin who gives his virgin, because in the other case, of a man who keeps her, it is evident that he does well. For he who has determined, in his heart to keep his virgin, being steadfast in his resolve, not being worried about offspring or anything of this kind, having no necessity of giving her, since the virgin wills to be continent, but having power, according to the continence of the ward, of fulfilling her own will, and has judged this in his heart, i.e., has discerned this by the judgment of reason, not by fickleness of mind: without prejudice, doing nothing from partiality (1 Tim 5:21). Has judged this, to keep his virgin. Ambrose says on this passage: nor forcing on her the kindling of marriage. Do you have daughers? Care for their bodies (Sir 7:26). He, finally, who does this, thus does well.

404. Then, when he says therefore both he who gives his virgin, he shows that although both are good, still virginity is better than marriage. Here he first approves the marital state; second, he gives preference to the virginal state, at he who does not give his virgin.

He says, then, therefore both he, as though to say: since it must happen as we said, therefore both he who gives his virgin in marriage does well, since what he does is licit, and he who does not give her, when the virgin agrees to be continent, does better. The Gloss says: he does better who places his merit before God, and frees her from solicitude. For that which is licit and advantageous is better than that which is licit but not advantageous. In the latter case one uses well an evil, in the former case one uses well a good. One uses well a good who dedicates continence to God, one uses badly a good, who dedicates continence to an idol. One uses badly an evil, relieving concupiscence by adultery, one uses well an evil, restraining concupiscence by marriage. Conjugal chastity is good, but virginal or widowed continence is better, according to the Gloss.

405. Then when he says, a woman is bound to the law, he shows that a married woman cannot similarly contract marriage, unless her husband has died. Here he first shows that a married woman cannot marry while her husband is alive; second that if her husband has died, she can marry another, at but if her husband has fallen asleep; third that it is better for her to be continent, at but more blessed shall she be; fourth that she should trust his advice, at and I think that I also have.

406. He says, therefore, a woman is bound, as though to say: he who does not give his virgin, does better. And truly better, because a woman is bound. Or he can be understood in this way: a virgin can marry at any time, but a married woman cannot, because a married woman is bound to the law, so that she cannot marry another man as long as her husband lives. A woman who has a husband, is bound to the law while her husband is alive (Rom 7:2).

407. Then, when he says, but if her husband has fallen asleep, in the sleep of death, about which sleep we read in John: Lazarus our friend has fallen asleep (John 11:11). Augustine remarks: he does not say the first, second, third, or fourth, or how often it is licit. Nor should we determine what the Apostle has not determined. Hence I should neither condemn any marriages nor pronounce them shameful by reason of their number.

If her husband has fallen asleep, I say, she is at liberty from the law of her husband, hence she is permitted to marry. Here it is evident that she is not bound to join herself to a previous husband who rises again.

But let her marry whom she wills. Unwilling marriages usually have bad outcomes: therefore it is said in Genesis: let us call the maid, and ask her what she wills (Gen 24:57). Let her marry, again, only in the Lord, that is, with a husband of her religion, for disparity of cult is prohibited by the law of marriage (Deut 7:3).

By this permission of the Apostle all the punishments and infamies are revoked that were formerly inflicted on a woman who entered a second marriage within the period of mourning, namely within a year.

Therefore in marriage is required legitimacy of persons, hence it is said she is at liberty, freedom of consent, hence he adds let her marry to whom she wills, parity of cult, hence he adds only in the Lord.

408. Then, when he says but more blessed shall she be, he shows that it is better for her to be continent than to marry, saying: although she is permitted to marry, more blessed shall she be, if she so remain, namely unmarried. And this is my counsel that I have given on the same matter: for she will have the sixty-fold fruit that is due to widows (Matt 13). Augustine: he clearly showed that one who marries a second husband after the death of a first is blessed, but more blessed is one who does not marry.

409. Then, when he says and I think that I also, he shows finally that they should trust his counsel because he makes this counsel under the inspiration of the Holy Spirit. And so he says and I think that I also, as though to say, one should act according to my counsel, because I think that I also, like the rest of the apostles, have the Spirit of God. But we ourselves, having the Spirit as first fruits (Rom 8:23).

Therefore this counsel should be followed both on account of the subsequent fruit, since more blessed shall she be, and on account of the authority of the one giving the counsel, since according to my counsel, and on account of the Spirit of God that inspires it, since I think that I also have the Spirit of God.

410. Here a question is asked about the saying I would have you to be without solicitude (1 Cor 7:32).

Against this: in solicitude, not slothful (Rom 12:11).

411. Again, on the text he is divided (1 Cor 7:34).

Against this: their heart is divided, now they shall perish (Hos 10:2).

412. Again the Gloss on the same passage says: he partly serves God, partly the world.

Against this: no one can serve two masters (Matt 6:24).

413. Again, on the passage: the unmarried woman . . . thinks on the things of the Lord (1 Cor 7:34), the Gloss says: she does not think about avoiding damnation by God.

Against this: she can be damned, as is evident in the parable of the foolish virgins.

414. Again on the passage: that she may be holy both in body and spirit (1 Cor 7:34), the Gloss says: it cannot happen that it is not a holy body which the sanctifying Spirit uses.

Against this: the Holy Spirit used the tongue of Caiphas, which was not holy (John 11:49 ff).

415. Again, on the text: but for that which is noble (1 Cor 7:35). Against this: therefore matrimony would be base.

416. Again, on the passage: he who does not give her, does better, the Gloss says, here, namely in marriage, a man makes good use of an evil.

417. Again the Gloss on the same passage: it is better to make good use of a good thing, than to make good use of an evil thing.

418. Again, on that saying in the Gloss: two are permitted.

419. Again, if her husband has fallen asleep, what should be said, if he reawakens?

420. Again, on the text I think that I also have the Spirit of God.

Against this: I am sure that neither death, nor life . . . shall be able to separate us from the love of God (Rom 8:38).

Avoidance of scandal

Meat sacrificed to idols

Now concerning food offered to idols: we know that “all of us possess knowledge.” “Knowledge” puffs up, but love builds up.

If any one imagines that he knows something, he does not yet know as he ought to know.

But if one loves God, one is known by him.

Hence, as to the eating of food offered to idols, we know that “an idol has no real existence,” and that “there is no God but one.”

For although there may be so-called gods in heaven or on earth--as indeed there are many “gods” and many “lords”--

yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.

However, not all possess this knowledge. But some, through being hitherto accustomed to idols, eat food as really offered to an idol; and their conscience, being weak, is defiled.

Food will not commend us to God. We are no worse off if we do not eat, and no better off if we do.

421. Having excluded an error regarding the correction of sins in chapters five and six, and again regarding virginity and marriage in chapter seven, here he excludes an error regarding consumption of and abstinence from food in this chapter and in chapters nine and ten, speaking about those foods which were offered to idols, from which, although in themselves licit, he advises one to abstain.

First, he does this by laying before them the scandal to the weak, in this chapter;

second, the example of himself, who for the sake of others abstains from licit reimbursement from others, in chapter nine;

third, the example of the punishment of the Jews brought low in the desert after so great benefits of God, in chapter ten.

Therefore we should sometimes abstain from licit foods on account of scandal to neighbors, and the example of the Apostle, not account of fear of punishment.

First he shows that the eating of food offered to idols is in itself licit.

Second, he nonetheless advises abstinence from these foods on account of the scandal thereby occasioned to weak brethren, at take heed lest perhaps (1 Cor 8:9).

he first lays down that the greater men among them have knowledge concerning things offered to idols;

second, he shows what kind of knowledge they have concerning them, at but as for the meats which are offered to idols;

third, that certain weak persons lack this knowledge, at but there is not knowledge in everyone;

fourth, that the others should not eat foods offered to idols in their presence, at but meat does not commend us to God.

he first says that they have knowledge concerning things offered to idols;

second, that having this knowledge is useless for them without charity, at knowledge puffs up;

third he shows who has this knowledge in an insufficient manner, at if any man thinks;

fourth who has this knowledge sufficiently, at but if anyone loves.

422. He says, therefore, concerning those things, as though to say, about the aforesaid matters you asked of me, namely about those things pertaining to marriage; but about the others, as about things offered to an idol, it was not necessary to ask, since you all know the truth concerning this matter. And so he says, concerning those things that are sacrificed to idols, whether it is licit to eat them or not, you and I both know that it is licit to eat them: all things are clean to the clean (Tit 1:15). We know that we all have knowledge, namely I and you who are perfect in comparison with others, have knowledge that is about the Creator and creatures, and therefore we are less excusable if we do evil.

423. Then when he says, knowledge puffs up, he shows how without charity having knowledge is useless to them, as though to say: you have knowledge, but it does not profit you, because you pride yourselves in it over the ignorant, and knowledge, if it is alone, puffs up. In much wisdom there is much indignation (Eccle 1:18). Much learning is driving you mad (Acts 26:24). For this the plague of the Egyptians, i.e., of the wisemen of this world, was swelling blains (Exod 9:9). But charity edifies the weak, as it renounces the things that can hurt them, because it does not seek its own.

Hence charity must be added to knowledge. Augustine says: add therefore charity to knowledge, and knowledge will be useful. Of itself it is useless, but due to charity it is useful. The Philosopher says: knowing is of little or no value for virtue.

424. Then when he says, if any man thinks, he shows who have knowledge in an insufficient manner—by those who use it in a manner harmful to their neighbor. And his reasoning is as follows: whoever has knowledge and not the measure to use it, has knowledge in an insufficient manner, but he who has knowledge without charity is such, therefore he who has knowledge without charity, has knowledge in an insufficient manner.

He supposes first, therefore, knowledge without charity; second he shows the insufficiency of such knowledge, at he has not yet known; third the reason for the insufficiency, at as he ought.

He says, therefore, if any man, as though to say: you have knowledge, but not sufficient, because if any of you thinks that he knows, having knowledge without charity, he knows something, namely that it is licit to eat food offered to idols. He has not yet known, since he does not show by deed that he knows, as he ought to know, i.e., how he ought to use his knowledge—in a manner that builds up, rather than harming others.

425. Now there are two ways of knowing: having knowledge, and making use of knowledge, just as there are two ways of seeing: to have sight, and to make use of sight.

Bernard’s Gloss says: here the Apostle does not approve of one who knows many things, if he does not know the measure of knowing. The measure of knowing is that you know in what order, with what eagerness, and with what end you ought to know anything: in what order, that what leads more speedily to salvation comes first; with what eagerness, that you have more ardor for that which is more efficacious for love; with what end, that you not want to know anything for vain glory or curiosity, but for the building up of yourself and your neighbor.

There are namely those who want to know for that end, that they may know, and this is curiosity; some that they may be known, and this is vanity; some that they may sell knowledge, and this is shameful profit; some that they may be built up, and this is prudence; some that they may build others up, and this is charity.

426. Then when he says, but if any man loves, he shows who has this knowledge in a sufficient manner: those who use it out of charity. First, therefore, he supposes knowledge with charity; second he shows the sufficiency of such knowledge, at the same is known.

He says, therefore, if any man, as though to say: he does not know perfectly who does not know as he ought to know. But if any man loves God, and thus with knowledge has charity, the same is known, i.e., approved, by him. For the Lord knows those who are his (2 Tim 2:19). Hence such a one truly knows with God’s approval, because he knows to use his knowledge out of the charity connected with it.

427. It should be noted here that in order for someone to know as he ought to know, nine things are necessary.

First, to know humbly, without being puffed up: I know how to be humbled (Phil 4:12); if I was not humbly minded (Ps 131:1).

Second, to know soberly, without presumption: I judged myself not to know (1 Cor 2:2); do not be more wise than you ought (Rom 12:3).

Third, to know with assurance, without hesitation: I know whom I have believed, and I am certain (2 Tim 1:12).

Fourth, to know truthfully and without error: always learning, and never attaining to the knowledge of the truth (2 Tim 3:7).

Fifth, to know in simplicity, without deception: oppositions of what is falsely called knowledge (1 Tim 6:20).

Sixth, to know wholesomely, without charity and love: if I have all knowledge, but have not charity (1 Cor 13:2).

Seventh, to know usefully, so as to build up one’s neighbor: to another is given the word of knowledge, according to the same Spirit (1 Cor 12:8).

Eighth, to know liberally, so as to communicate freely: I will bring the knowledge of her to light (Wis 6:24).

Ninth, to know efficaciously, with good activity: to one who knows what is good, but does not do it, to him it is sin (Jas 4:17).

The first, namely the humility of knowledge, convicts the proud wisemen, sobriety the curious, assurance the doubtful, truthfulness the heretics, simplicity the advocates, wholesomeness the great, usefulness the wicked, liberality the avaricious, efficacity the idle.

428. Then when you says, but as for the meats that are sacrificed to idols, he shows what kind of knowledge they have about things offered to idols, showing

first, that they know an idol is nothing;

second, that they know all things are from God, at for although there are those that are called gods.

429. In the first part, he first says that an idol is nothing; second, in accordance with this, he proceeds to declare and show clearly that there is only one God, at and that there is no God but one.

He says, therefore, but as for meats, as though to say: in the aforesaid modes science is not of value, but yet, as for meats that are sacrificed to idols, we know, namely with true knowledge, that they are licit in themselves, nor are they unclean on account of the idol, and this, because an idol is nothing in the world.

This may be explained in three ways. The first way is: an idol is nothing in the world, i.e., among the creatures of the world with respect to the form of an idol; for although the material of an idol is something, namely gold or silver or something similar, its form is nothing, namely what idoloters believe to be there, who believe an idol to be God: behold you are of nothing, and your work is of that which is not (Isa 41:24).

The second way of explaining it is: an idol is nothing, namely a person consisting of a likeness and a governing spirit. For of those two things nothing comes to be, as idolators think it does: every craftsman is brought to confusion by his graven image, because what he has forged is false, and there is no spirit in it (Jer 10:14).

The third way of explaining it is: an idol is nothing in the world, i.e., having a likeness to no thing that is in the world. For the difference between an idol and an image is that an image names that which is made to the likeness of some natural thing, whereas an idol is a likeness of no thing, as if a horse’s head were added to a human body: to whom have you likened God (Isa 40:18).

And we know also that there is no God but one: hear Israel, the Lord your God, God is one (Deut 6:4).

430. Then when he says, for although there are those, he shows that they know all things are from God, not from those called gods either by adoption, as idols are, or called gods as the saints are, but from one supreme God. He therefore first says how the plurality of gods can be understood, namely by adoption or naming; second of what sort the unity of the divinity is, namely a unity in essence, at to us there is but one God. Here he first mentions unity in the Father, then in the Son, at and one Lord. In the first part he touches on three things, namely essence, in saying one God; person, in saying Father; power, in saying from whom are all things; clemency, in saying and we unto him; similarly he touches on those in the Son.

He says therefore, for although there are those, as though to say: and truly there is only one God, for although there are those that are called gods, truly by participation of divinity, as the saints: I said, you are gods (Ps 82:6), whether in heaven, as the saints who have reached the final goal, or on earth, as saints still journeying on the way, as indeed there are many gods truly by participation of divinity, as the holy and righteous apostles and prelates of the Lord, yet to us there is but one God.

One may read it in another way as follows: for although there are those that are called gods by the gentiles, namely by a false naming, either in heaven, as the sun and the moon, or on earth, as Mercury and Diana. For there are many gods, only according to the name of the gentiles: the Gods of the nations are demons (Ps 96:5). And many lords, who rule over others, yet to us there is but one God in essence, namely the Father, from whom are all things according to nature and by fatherly authority: from whom are all things, and we in him (Rom 31:36) by grace; and in him we live and move and exist (Acts 17:28). And one with God the Father Lord Jesus Christ: I and the Father are one (John 10:30), through whom are all things, namely made according to nature: all things were made through him (John 1:3), and we through him, namely we are in God through grace: through whom I received grace (Rom 1:5). Therefore there is one highest, all-powerful Creator of all things.

From these things the following argument may be drawn: there can only be one God who made all things, but there are many idols; therefore, they are not the God who made all things, nor are they believed to be anything, therefore they are nothing.

431. But there is not knowledge in everyone. Given that the greater men among them have knowledge of foods sacrificed to idols, here he shows that lesser men are free from this knowledge.

And there he first shows that in certain people this knowledge of the food of idols was absent; second, that because of this eating of the foods of idols, their conscience is defiled. Then he first deals with the reason for the defiled conscience; and second with the defilement itself, at and their conscience.

Therefore he says, but there is not knowledge, as if he were saying: we know this, that an idol is nothing, but this knowledge is not in everyone. And indeed, it is not in everyone: for some, being hitherto with conscience of an idol, eat as a thing sacrificed to an idol.

Or it can be taken like this: we know that an idol is nothing in the world, for some, being with conscience of the idol, namely, because they think idols to be something divine, hitherto, that is, after their conversion, just as before they eat things sacrificed to an idol, that is, of things consecrated for idols, and this not as food simply, but as a thing sacrificed to an idol, namely for honoring an idol, and, their conscience, being weak, is defiled, by those very ones who have right knowledge without charity, by whom the weak are led into this error: cursed be he who makes the blind to wander out of his way (Deut 27:18).

Here he agrees that not food but conscience is defiled by sin, when someone eats after the example of the wicked.

432. Then when he says, but meat does not commend us, here he fourth shows that in the presence of those people they should not eat food sacrificed to idols. Then he shows first that food like this does nothing to benefit one before God; and second, he proves that it does not bring about any good increase, at nor, if we eat not.

Therefore he says but meat, as if he were saying, your food harms those people, but it does not benefit you. For meat does not commend us to God, but upright faith when eating. For neither was Esau justified by eating lentils, nor was Elijah defiled by eating meat: for the kingdom of God is not meat and drink (Rom 14:17); for it is best that the heart be established with grace, not with meats (Heb 13:9).

Next when he says, nor if we eat not, he proves what he had proposed, and his reasoning is as follows: not to eat the food sacrificed to idols does not diminish one’s good; to eat does not increase it, therefore, such meat consumed or not consumed benefits nothing before God. And this is why he says nor if we eat not, shall we have the less, that is, we will have less by it, neither if we eat, shall we have the more in virtue, for meat profits the stomach, not the mind; and thus since it is not concerning the truth of life, justice and doctrine, it is to be set aside because of scandal.

Protect from scandal

Only take care lest this liberty of yours somehow become a stumbling block to the weak.

For if any one sees you, a man of knowledge, at table in an idol’s temple, might he not be encouraged, if his conscience is weak, to eat food offered to idols?

And so by your knowledge this weak man is destroyed, the brother for whom Christ died.

Thus, sinning against your brethren and wounding their conscience when it is weak, you sin against Christ.

Therefore, if food is a cause of my brother’s falling, I will never eat meat, lest I cause my brother to fall.

433. This is the second part of this chapter; for above he shows that, in itself, eating food sacrificed to idols is permitted; here he warns to abstain from it because of scandalizing the weak.

First he warns the brothers lest they offend by their eating;

second why it can offend, at for if a man sees;

third, he shows the evil that can occur from this, at and through your knowledge;

fourth, he presents himself as an example of those abstaining, at wherefore if meat scandalizes.

434. He says, therefore: see that as concerns us, this meat neither helps nor harms, but nevertheless take heed lest perhaps this your liberty, which we know permits you to eat of the food of idols, become a stumbling block to the weak in faith, who do not yet know that idols are nothing: you shall not place a stumbling block before the blind (Lev 19:14).

435. Next, when he says if a man should see, here he shows how it can offend by eating the food of idols in the presence of the weak: and four concurrent things are involved in scandal. The first is the knowledge of the greater ones; the second is the public eating of the food sacrificed to idols, at sit at meat in the idol’s temple; the third is the occasion of scandal taken up, at shall not his conscience?

Therefore he says, for if man, as if to say: and indeed it can be a stumbling block, for if a man, being weak, sees him that has knowledge sit at meat in the temple of an idol, that is, in the presence of an idol, shall not his conscience, being weak, be emboldened by you, that is, by your deed, to eat those things that are sacrificed to idols, that is, sacrificed to honor idols? As if to say, for thus seeing his more experienced brother eating food sacrificed to idols, he too will begin to eat, not with that consciousness that the experienced man has, namely by reason of his expertise, but he thinks it happens in honor of a deity.

436. Next, when he says, and through your knowledge, he shows the evil that can arise from this, and here two things must be distinguished:

first, the scandal of the neighbor;

second, the offense of the neighbor, at now when you sin thus.

437. In the first, three things are implied: the condition of the one sinning, because it is weak; the occasion of sin, because it is in your conscience; and the exacerbation of the sin, since Christ died on account of him.

Therefore he says, and thus shall the weak perish, in faith, that is, through your knowledge, brother, that is, having taken the occasion from your knowledge, for he sees you, the wise man, eat, and he thinks that you eat out of veneration of an idol—him for whom, that is, for whose salvation, Christ has died, and so you sin gravely: do not destroy with your meat him for whom Christ died (Rom 14:15).

438. Now when you sin thus against the brethren, in the sin of scandal, and wound their weak conscience, with the sword of bad example: strike the hinges, that is, the conscience, and let the lintels be shook (Amos 9:1), that is, the intellect and the affections; you sin against Christ, whose members they are.

According to a Gloss, he does not say unto Christ, because to sin unto Christ is to deny Christ, that is, to sin against faith. To sin against Christ is to sin against those who are of Christ, namely in morals; just as the man who is under the law is said to sin against the law; but who is not under the law is said to sin unto the law.

439. Then when he says wherefore if meat, here he finally sets himself forth as an example of abstinence, where he first gives the implications of scandal; second, he explains from that the reason for abstinence, at I will never eat; and third, he anticipates questions, at lest I should scandalize.

Therefore he says, wherefore, lest namely I should sin against Christ, if meat scandalizes my brother, I will never eat any flesh, not only food sacrificed to idols: if therefore something like a necessity of life is to be abstained from on account of scandal of the brethren, how much more from unnecessary things. And this, not because meat is bad in itself, but lest I should scandalize my brother. For whoever scandalizes one of these little ones, it would be better for him if a millstone were hung around his neck (Matt 18:6). All things are clean to the clean, but it is evil for that man who eats to offend (Rom 14:20).

440. Here it is asked concerning the fact that knowledge puffs up (1 Cor 8:1), where the Gloss has: knowledge is useless by itself.

Against this: knowledge is good in itself; therefore it is also useful.

441. Likewise, charity edifies (1 Cor 8:1). Against this: just as knowledge puffs up, not as a cause, but as an occasion, so also does charity.

442. Likewise, concerning an idol is nothing (1 Cor 8:4), the Gloss says: God formed nature, but the stupidity of man gave it form.

Against this: every being is from God, and therefore, every form.

443. Likewise, the Gloss says in the same place: the form of man in an idol was not made by the Word.

Against this: all things were made by him (John 1:3).

444. Likewise, the Gloss says in the same place: an idol is nothing, for it has the likeness of no thing that is in the world.

Against this: a craftsman cannot think or form except such as he sees.

445. Likewise regarding there is no God but one, the Gloss says: he says this lest it be believed that God is in an idol.

Against this: God, although he is one, nevertheless is everywhere.

446. Likewise, the Gloss says in the same place: a part of the Trinity cannot be every one in three whatsoever.

Against this: unity is a part of any number.

447. Likewise, regarding although there are those that are called gods (1 Cor 8:5), the Gloss says: by participation of the divinity.

Against this: divinity is not participable.

448. Likewise, the Gloss says in the same place that it is asked whether the angels should be called gods.

449. Likewise, concerning yet to us there is but one . . . Father (1 Cor 8:6), the Gloss says: the Trinity is to us one Father, yet not he who is a third distinct person in the Trinity.

Against this: same and different divide being.

450. Likewise, there is not knowledge in everyone (1 Cor 8:7). Against this, in the preceding passage: we all have knowledge.

451. Likewise, on the saying that meat does not commend us to God (1 Cor 8:8), the Gloss says taken or not taken. Against this: therefore abstinence is of no merit.

452. Likewise if meat scandalizes my brother, I will never eat flesh.

Against this: therefore on account of scandal to a brother one should abstain from bread and wine forever.

453. It should be noted on the passage, one God, that God can be taken in many ways, namely: by false naming, and in this way idols are called gods: all the gods of the nations are demons (Ps 96:5); the gods that did not make heaven and earth, let them perrish from the earth (Jer 10:11).

Or by true adoption, and in this way the saints are called gods: I said: you are gods, and sons of the Most High (Ps 82:6).

Or by ruling in this world, and in this way rulers are called gods: you shall not speak ill of the gods (Exod 22:28); if he called them gods (John 10:35).

Or by property of essence, and in this way the Trinity is called God: hear, O Israel, the Lord your God is one (Deut 6:4).

454. Likewise it should be noted that Christ being one without equal is said in many ways. First, one God on account of the nature of divinity; hence in this way there is no God but one.

Second, one Creator on account of infinity of power: there is one most high Creator of all things (Sir 1:8).

Third, one man on account of the singular eminence of holiness: there is no one who does good (Ps 14:1); it is expedient that one man die (John 11:50).

Fourth, one Lord on account of governance as a superior: one Lord, one faith (Eph 4:5). And in this way there is one Lord Jesus Christ.

Fifth, one teacher on account of infusion of knowledge: do not be called teachers, for one is your teacher, Christ (Matt 23:10).

Sixth, one Father on account of producing the universe: one is your Father, who is in heaven (Matt 23:9).

Seventh, one shepherd on account of his universal refreshment of the people of faith: there shall be one flock and one shepherd (John 10:16).

Eighth, one victim on account of the singular price of our redemption: for by one oblation he has perfected forever those who are sanctified (Heb 10:14).

Rights of the Apostles

Paul’s abstinence from licit things

Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are not you my workmanship in the Lord?

If to others I am not an apostle, at least I am to you; for you are the seal of my apostleship in the Lord.

This is my defense to those who would examine me.

Do we not have the right to our food and drink?

Do we not have the right to be accompanied by a wife, as the other apostles and the brothers of the Lord and Cephas?

Or is it only Barnabas and I who have no right to refrain from working for a living?

Who serves as a soldier at his own expense? Who plants a vineyard without eating any of its fruit? Who tends a flock without getting some of the milk?

Do I say this on human authority? Does not the law say the same?

For it is written in the law of Moses, You shall not muzzle an ox when it is treading out the grain. Is it for oxen that God is concerned?

Does he not speak entirely for our sake? It was written for our sake, because the plowman should plow in hope and the thresher thresh in hope of a share in the crop.

455. Above he advised avoiding eating food offered to idols in the presence of the weak, on account of the scandal caused to weak brethren; here he gives himself as an example, because for the sake of other persons he abstains from things licit in themselves, namely from accepting means of living.

He first shows in many ways that it is licit to accept means of living;

second, that he nonetheless does not wish to accept them, at but I have used none of these things (1 Cor 9:15).

In the first part, he proves in three ways that it is licit to accept means of living:

first, by authority;

second, by reason, at if we have sown unto you spiritual things (1 Cor 9:11);

third, by the example of a like case, at know you not that they who work (1 Cor 9:13).

In the first part, he first proves it by the authority of the apostolic dignity;

second by the authority of human custom, at who serves as a solder at his own expense;

third by the authority of the divine law, at do I speak these things.

In the first part, he first proves that he is an apostle in general;

second that he is specially their apostle, at if unto others I am not an apostle;

third that he can licitly accept means of living, at have we not.

456. In the first part, he first asks whether he has freedom of accepting means of living; second whether he is an apostle, at am I not an apostle; third he proves with two reasons that he is free and an apostle, at have I not seen Jesus Christ our Lord.

He says, therefore, am I not free? As though to say: abstain from this licit thing, namely from eating foods offering to idols, because I too abstain from wages, although I have the freedom to accept them. For am I not an apostle? Indeed I am truly an apostle: he who worked in Peter for the apostleship of the circumcision, worked in me also among the gentiles (Gal 2:8).

His reasoning is therefore as follows: every apostle by reason of his apostolate has freedom of accepting means of living; but I am an apostle – each of these he proves afterwards – therefore, etc.

Then, when he says have I not seen Jesus Christ our Lord, he proves with two reasons that he is an apostle. First through the cause, second through the effect, at are not you my work. The first reason is taken on the part of Christ who sent him, the second on the part of the Corinthians to whom he was sent.

The first reason is this: I have seen the Lord who sent me to preach, therefore I am an apostle. And this is what he means in saying have I not, as though to say: truly I am an apostle; have I not seen Jesus Christ our Lord? He says this on account of the pseudoapostles, who say that he is not an apostle, because he was not in the Lord’s company as the rest of the apostles were. But he saw him as an immortal, according to the Gloss, either on the way (Acts 3:9), or in the temple (Acts 22:19). Hence: Barnabas took him and brought him to the apostles, and told them how he had seen the Lord on the way (Acts 9:27) And last of all, he was seen also by me, as by one born out of due time (1 Cor 15:8).

Are not you my work in the Lord? See the second reason, which is this: you were converted to the faith by me, who were sent to you; therefore I am an apostle; are not you my work, O Corinthians? As a temple is the work of an architect: as a wise architect, I have laid the foundation (1 Cor 3:10). Again, as a son is the work of him who begets him: for in Christ Jesus, by the Gospel, I have begotten you (1 Cor 4:15). Again, my work, and this in the Lord, i.e., as fellow worker with the Lord. Or in the Lord, i.e., for the glory of the Lord, as though to say: thus you are.

457. Then, when he says and if unto others I am not an apostle, he proves that he is especially an apostle to them. Here he first states that he is especially an apostle to them; second he proves this by the effect, at for you are the seal of my apostleship; third he shows that he makes a defense of himself as an apostle by that effect, at my defense with them.

He says, therefore, and if, as though to say: truly you are my work, because even if unto others, namely to the Jews whose law I empty out, I am not, i.e., do not seem to be, an apostle, but yet to you I am; to you, that is, who were especially converted by me: as long as I am the apostle of the gentiles, I will honor my ministry (Rom 11:13). And truly I am to you an apostle, for you are the seal of my apostleship, i.e., the form and the seal, since my apostleship is impressed in you, as the form of a seal in wax. A Gloss says: in you is seen that I am an apostle, when you have from me what you also have from the other apostles. And the signs of my apostleship have been wrought on you (2 Cor 12:12). You are, indeed, in the Lord, i.e., with the Lord as principal author.

And truly it is so, that my defense with them that examine me, namely about whether I am an apostle, is you yourselves, for by you I show that I am an apostle.

458. Then, when he says have we not power, he shows that he can licitly accept means of living.

He first asks whether he has this power in general;

second, with regard to determinate persons in particular, at have we not power;

third, whether he and Barnabas in particular are deprived of this power, at or I only.

459. He says, therefore, have we not, as though to say, since I am an apostle, have we not, I and mine, the power to eat and to drink our things, i.e., of living from our wages. Augustine says: the Lord permitted, not commanded, the apostles to accept the things necessary for them from those placed in their charge.

460. Have we not the power to carry about a woman, a sister, namely in faith, for the sake of ministering to us the means of living? Ambrose says in a Gloss: women moved by desire for the teaching of the Lord and eager for virtue followed the apostles and ministered to them means of living and services. And similarly they followed Christ (Luke 8:2 ff.; 23:27); as well as the rest of the apostles, as we see elsewhere (Acts 6:1), and the brethren, that is, the relatives, of the Lord, who are greater men: Jacob and John, who seemed to be pillars (Gal 2:9), and Cephas, who is the greatest of the apostles, wherefore Cephas means head. Ambrose says: the Apostle does not reprehend these persons, but proves that their customs are permitted to him; and on that account, as Augustine says: the Lord willed ministering women to follow him, showing what is due evangelists from the people. Or also lest they seem strangers to salvation.

461. Or only I and Barnabas—for they were united in preaching to the gentiles: separate for me Barnabas and Paul for the work for which I have taken them (Acts 13:2)—have not, in your opinion, power to do this? Namely, of taking about women, and accepting means of living, as though to say: indeed we have it as the other do; but all the others accept licitly, so therefore it is licit for us too.

462. Then, when he says who serves as a soldier at his own expense, he proves that it is licit to accept means of living by the authority of human custom: first, as regards a soldier; second, as regards a farmer, at who plants a vineyard; third, as regards a shepherd, at who feeds the flock.

A prelate is compared to a soldier by reason of protection, to a farmer by reason of the word, to a shepherd by reason of example. For he should defend his subjects by his intercession, plant them by his word, feed them by his example. The first regards those outside the Church, the second those entering the Church, the third those remaining in the Church.

He says, therfore, who serves as a soldier, as though to say: we have indeed power of accepting means of living, and rightly, for who serves as a solider at his own expense? As though to say: no one, ever, for stipends from the republic were given soldiers. Hence John the Baptists says: be content with your stipends (Luke 3:14). Thus preachers and prelates can accept means of living from their subjects: that you wage in them a good war (1 Tim 1:18). For who plants a vineyard and eats not of the fruit thereof? The Lord’s vineyard is the Church: the vineyard of the Lord of hosts is the house of Israel (Isa 5:7). For the apostles were planters of this vineyard: I planted, Apollos watered (1 Cor 3:6). Who feeds the flock and eats not of the milk? As though to say: no one. The Lord’s flock is the Church’s faithful: you are the flocks of my pasture (Ezek 24:31). The shepherds of this flock are prelates and preachers. Hence it is first said to a prelate: feed my sheep (John 21:17). Such can be fed by the milk of the flock, because they can accept means of living from their subjects.

Therefore if we defend, plant, and feed in the manner of a good soldier, a good farmer, a good shepherd, we are allowed to accept means of living. But because today there are many who accept stipends, and do not fight, who eat the fruit of the vine, and do not plant, who drink milk, and do not feed the flock, it is said: you ate the milk, but my flock you did not feed (Ezek 34:3).

463. It should be noted on the saying have I not seen Christ Jesus our Lord?, that we understand many kinds of vision of the Lord. One is a bodily vision, which passes away, about which it is said: afterwards he was seen upon earth, and conversed with men (Bar 3:38). In a second way as a spiritual vision, which is dealt with at present: be still and see that I am God (Ps 46:10). In a third way as an eternal vision, which is to come, about which we read: I will that where I am, they also may be with me, that they may see my glory (John 17:24); in my flesh I shall see God (Job 19:26). In a fourth way as a momentary vision that is also future, about which it is said: then they shall see the Son of man coming on a cloud with great power (Luke 21:27).

The first was in the world, the second in the soul, the third shall be in heaven, the fourth shall be in the judgment.

The first vision gives the example of living; the second, help of progressing; the third, desire of attaining; the fourth, hatred of sinning.

The first gives the example of living in three ways, because he seemed poor and tattered, so that the lust for riches might be curbed. I am poor and sorrowful (Ps 69:29); let the poor see and rejoice (Ps 69:29). And it was in this way that the shepherds saw him (Luke 2:16). He seemed common and lowly, so that the ambition for honors might be curbed: we saw him, and there was no comeliness, and we desired him a man despised (Isa 53:2). Hence it is said: learn from me, for I am meek and humble (Matt 11:29). He seemed afflicted and suffering, so that the concupiscence of sensual pleasures might be curbed: O see, all you who pass by the way (Lam 1:12).

The second vision gives help of progressing in three ways, for it gives strength to the penitent, by displaying faults and punishments, just as the sun displays atoms: Balthasar saw the hand of the one writing (Dan 5:5). Now my eye sees you (Job 42:5). It gives hope to the struggling, by showing the reward, like a master shows to his worker: behold, I see the heavens (Acts 7:55). It gives joy to those who contemplate, by offering a foretaste, like a bartender offers a taste of wine: taste and see how sweet the Lord is (Ps 34:8). I saw the Lord face to face (Gen 32:30), like Paul here.

The third vision, the eternal one, gives the desire of attaining because of three things, namely, because of true delight. Isaiah, further: you will see, and your heart will rejoice (Isa 66:14), because the light is sweet and delightful. This is the meaning of the passage: the disciples rejoiced to see the Lord (John 20:20). Because of the multiplication or plurality of delightfulness. Then you will see and abound (Isa 60:5), naturally because we will see him as he is, and he will be all in all. For there will be the fullness of light for our reason, the multitude of peace for the will, the continuation of eternity for the memory. On account of eternity of purity. His servants will serve him, and they will see his face, and they will reign forever (Rev 22:3–5). And in the psalms: you will fill me with gladness.

The fourth vision gives hatred or terror of sinning because of three things, namely, because of hidden crimes being displayed before the watching judge: behold he shall come, and who shall stand to see him? For he is like a refining fire (Mal 3:2). Because of the severe retribution of evil deeds. For the thief, seeing his partner strung up, fears to steal anymore. Go to my place in Silo, and see what I have done there (Jer 7:12). Silo is interpreted as ‘ripped away.’ I saw a figure like a son of man (Rev 1:13), and out of his mouth came a sharp, two-edged sword (Rev 1:16). Because of the rewarding of the good being seen; for a clergyman who sees another receive a prebend because he is good, is wary of evil. The just shall see, and rejoice, and all iniquity shall stop up their mouth (Ps 107:42).

464. Next, when he says do I speak these things according to man, here he proves the third, that it is allowed to accept expenses by the authority of divine law. There he first proposes that it is because the law says these things; second, he sets forth the word of the law, at for it is written; third, he shows how it is to be understood, at does God take care for oxen.

465. Therefore he says do I speak, as though to say, I have proved by reason of human custom, that we are permitted to receive our expenses; but according to man, that is, according to human custom or likeness alone, do I speak these things? Or does not the divinely promulgated law of Moses also say these things? As though he were saying, it says the contrary. For it is written in the law of Moses, namely, in both Deuteronomy and 1 Timothy: you shall not muzzle the ox that treads out the corn (Deut 25:4; 1 Tim 5:18), so that it can live from its own labor, that is, you shall not prevent a preacher from living by the Gospel. For to tread out the corn is to separate the grain from the chaff, which the preacher does by drawing souls away from earthly things, by distinguishing virtues from vices, by separating useful things from vain ones: if you will separate the precious from the vile, you shall be as my mouth (Jer 15:19).

466. Next when he says does God take care for oxen, here he shows how the authorities cited are to be understood. And first, that concerning the oxen it is to be understood literally; second, that non only literally about the oxen, but spiritually about preachers, at or does he say this; third, he reiterates that it is permitted to accept the means of living, at for these things are written for our sakes.

Therefore he says, does God, as if he were saying, this authority is understood concerning spiritual oxen, that is, preachers. Does God take care for material oxen, such that he makes commands concerning them in the law? Or does he say this indeed for our sakes? As though he were saying: he does indeed say this for our sake. For these things are written for our sakes, and other things like this: whatever things were written, were written for our instruction (Rom 15:4). For our sakes, I say; on that account so that the preacher, who opens hearts to the faith, should plow in hope of temporal pay, but not for the sake of this hope. For he must first seek the kingdom of God. And he who threshes, that is, the good from the bad, like wheat from chaff, discerns by preaching, namely, for morals, he should do this in the hope to receive fruit: the farmer who labors must partake of the fruits first (2 Tim 2:6). He who plows and sows comes to her, and receives of her good fruits (Sir 6:19).

Ministers may live by the Gospel

If we have sown spiritual good among you, is it too much if we reap your material benefits?

If others share this rightful claim upon you, do not we still more? Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ.

Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacrificial offerings?

In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel.

467. Above he proved by authority that it is permitted to accept the means of living, and here he proves the same thing by reason.

First he proves this from their duty;

second, from comparing what pseudo-apostles received from them, at if others are partakers of this power over you;

third, he says that nevertheless he has not wished to use this power, at nevertheless, we have not used this power.

468. The first argument goes as follows: it is greater to give spiritual things than to receive temporal things; therefore, if the Apostle gives spiritual things, he is permitted to receive temporal things.

Therefore, first, he explains the benefit doled out; second, he explains the payment furnished, at is it a great matter if we.

Therefore he says, if we, as though to say: we certainly have the power of receiving our expenses from you; for if we have sown unto you spiritual things, namely, the faith and the sacraments nourishing the spirit, administered by the Holy Spirit, is it a great matter if we reap your carnal things for our sustenance? That is, those permitted for the sustenance of the flesh. As though he were saying: it is not a great matter. For if the gentiles have been made partakers in their spiritual things, they should administer to them in carnal things (Rom 15:27).

469. Next, when he says if others. Here the second argument for the same thing goes as follows: true apostles may partake more freely of the goods of their subjects than false apostles, but false apostles do partake of them, therefore, much more should true apostles partake of them. Therefore first he sets forth the premises; second, the conclusion, at why not we more.

Therefore he says if others, that is, false ones, whom he does not mention by name, lest they be confused; he calls them others as though strangers to the community of the Church. For all Catholics are one: that they may be one (John 17:11). He says, if others are partakers of this power over you, that is, they take advantage of your goods so arrogantly, why not we apostles more, who labor for the sake of your salvation? Give to the good man and do not receive the sinner (Sir 12:5).

470. Next when he says nevertheless, we have not used, here he shows that he does not wish to use this power. He says first that he has not accepted the means of living; second he says that he nevertheless was needful, at but we bear all things; third he assigns the reason for both, at lest we should give any hindrance.

Therefore he says, nevertheless, we have not, as though to say: look, it is clear that we are allowed to accept our expenses, but nevertheless, we have not used this power. As above: all things are lawful to me: but all things are not expedient (1 Cor 6:12). He says, we have not used, not because we have no need; but we bear all things, because if we also suffer want; nevertheless we endure it patiently. When I was present with you, and was needful, I made myself burdensome to no man (2 Cor 11:9).

And so I have done this, lest we should give a hindrance to the Gospel of Christ. But this could have happened, either because he might have given the example of receiving expenses to the false apostles; or because the Corinthians were greedy and were scandalized if he accepted means from them, or perhaps they thought they had bought the permission to sin and the authority of admonishing was diminished in the Apostle, and in these ways he might have hampered the Gospel of Christ. The way of the just is without offense (Prov 15:19).

471. Next he says know you not that they who work in the holy place. He has proved that it is permitted to accept living expenses, first by authority, second by reason, and third he proves the same thing here by a multitude of examples. Now he first brings forth the similar case of those who repair temples; second, of those who minister in the temple, at and they that serve the altar; third, he adapts the similarity to these, the ones who preach at also the Lord ordained that they.

As though he were saying: I am also allowed to accept the means of living: know you not that they who work, as craftsmen, in the holy place, that is, the temple of the Jews, or gentiles, eat the things that are of the holy place? For they were allowing silversmiths of the coins that were being offered in the treasury of the temple, as is clear at the time of Joas (2 Kings 12:4ff). And they that serve, that is, serve faithfully—for one of the twelve crimes that cry out to heaven is irreverence before the altar—the altar of the temple in Jerusalem, or even for this very temple, as priests do; partake with the altar? For they have a part of those things, which are offered on the altar, as is clear in the whole book of Leviticus, and especially in chapters six and seven, and in the same way it happens here. So also the Lord ordained, that is, reasonably arranged, that they who preach the Gospel should live by the Gospel. He ordained this, saying, the laborer is worthy of his hire (Matt 10:10; Luke 10:7).

472. This should be noted, that the Apostle here refers to the preacher with the names of many offices, for he calls him first soldier because of his duty of defending the Church against foes. For the weapons of our warfare (2 Cor 10:4). Labor as good soldiers of Christ (2 Tim 2:3).

Second, he calls him a vineyard worker, because of the duty of pruning the excess branches, which are the wicked. I will give her vine-dressers out of the same place (Hos 2:15). But alas it is said: my vineyard I have not kept (Song 1:5).

Third, he calls him pastor, because of the duty of feeding those committed to him by his good example. Feed the flock of God which is among you (1 Pet 5:2). But alas, for today what is said in Zechariah is fulfilled: O shepherd, and idol, that forsakes his flock (Zech 11:17).

Fourth, he calls him an ox, on account of the duty of advancing in ripeness of all things. Where there are no oxen, the corncrib is empty (Prov 14:4). The oxen were plowing, and the donkeys feeding beside them (Job 1:14).

Fifth, he calls him a plow, on account of the duty of opening hearts to the faith and to repentance. Judah will plow, Jacob will break up the furrows for himself (Hos 10:11).

Sixth, he calls him a thresher, because of the duty of discerning the bad from the good. I placed you like a new threshing cart, having an iron beak, and you will thresh the mountains (Isa 41:15).

Seventh, he calls him a sower, because of his duty of preaching frequently and effectively. The sower went out to sow his seed (Luke 8:5). Going, they went and wept, casting their seed (Ps 126:6).

Eighth, he calls him an architect of the temple, because of his duty of building and repairing the Church. As he says above, as a wise architect, I have laid a foundation (1 Cor 3:10).

Ninth, he calls him a minister of the altar, because of the office of dedicating one’s devotion to God. As said above, let a man so account of us as of the ministers of Christ (1 Cor 4:1).

473. Here it should be asked concerning the Gloss on am I not free (1 Cor 9:1): for he, possessing this power by his apostolic dignity, does not do manual labor, but lives by the Gospel.

Against this: therefore, those who preach but do not possess the dignity of apostles cannot live by the Gospel without the work of their hands.

474. Again, from the Gloss mentioned, it seems that prelates are not bound to work with their hands.

Against this: by the sweat of your brow you will earn your bread (Gen 3:19). They are not exempt from this curse, therefore, etc.

475. Again, concerning are you not my work?, the Gloss has: perfect. Against this: they were imperfect.

476. Again, concerning have not we power to eat? (1 Cor 9:5).

Against this: freely you have received, freely give (Matt 10:8).

477. Again, concerning who feeds the flock (1 Cor 9:7), the Gloss has: living by the Gospel, they were eating free bread.

Against this: subjects are bound to give.

478. Again: does God take care for oxen? As though he said, no. Against this: he has care of all (Wis 6:8).

479. Again, he who plows should plow in hope (1 Cor 9:10). Against this: hope is not concerning visible things, but eternal.

480. Again, in hope to receive fruit (1 Cor 9:10). Against: the lamp of preaching should not be placed under the bushel-basket of temporal things.

481. Again, if we have sown unto you spiritual things. Against this: whatever a man has sown, these things shall he reap (Gal 6:6); therefore, whoever sows spiritual things, should reap spiritual things, not carnal things, etc.

Servant of the Gospel

But I have made no use of any of these rights, nor am I writing this to secure any such provision. For I would rather die than have any one deprive me of my ground for boasting.

For if I preach the gospel, that gives me no ground for boasting. For necessity is laid upon me. Woe to me if I do not preach the gospel!

For if I do this of my own will, I have a reward; but if not of my own will, I am entrusted with a commission.

What then is my reward? Just this: that in my preaching I may make the gospel free of charge, not making full use of my right in the gospel.

482. Above he proved in many ways that he is allowed to accept the means of living, here he shows that nevertheless he does not wish to accept it, but to abstain for three reasons.

First, because of the aim of recompense;

second, because of his love of the Gospel, at for whereas I was free to all (1 Cor 9:19);

third, because of the running of his race, at know you not that they that run in the race (1 Cor 9:24).

In the first, he says first that he does not wish to accept, namely so that his glory will not be made void;

second, he shows that by accepting it might be made void, at for if I preach the Gospel, it is no glory to me;

third, that he will not be preserved by accepting means, at what is my reward then?

483. In the first, he shows first that he has not wished to make use of his power of receiving means of living; second that he does not intend to make use of it, at neither have I written these things.

Therefore he says, but I, as though he were saying: it is clear in so many ways that I am permitted to receive my living expenses, but nevertheless, I have used not one of these arguments by authority, by reason, or by example, in order to accept them. For either he was receiving his means from other churches, as is said: I have taken wages from other churches (2 Cor 11:8) or he was working by his own hands (Acts 20:34).

Neither have I, as though he said: I have used none of these things, nor do I wish to use. For neither have I written these things, namely, that it is permissible for me to accept means, that they should be so done unto me, as I have written—that is, that I should receive—since I do not seek gifts, but fruit.

484. Next when he says for it is good to me, here he shows why he did this, namely, so that his glory would not be made void. There he first lists his bodily afflictions; second, he supposes the diminution of his glory at rather than that any man.

Therefore he says, it is good, as though he were saying: I do not accept living expenses, for if I did accept them, I might make my glory void, which I would never do for any reason. It is good for me to die, not only afflicted with need for bodily sustenance, rather than that any man should make my glory, which I have from the free sincerity of my preaching, from the prize of supererogation, by abstaining from what is permitted; should make my glory void because of accepting what is grudgingly given, or because of the living expenses of evangelizers.

But many modern teachers make void this glory, either out of the design of making a good living, or on account of human favor, as in the saying: he leads away priests without glory and overthrows nobles (Job 12:19).

485. Here it should be noted that glory is lost in seven ways, because of seven vices.

First, the glory of the gluttonous is made void. Wherefore it is said here: for it is good for me to die rather;

The glory of the lustful is stained: you have bowed your thighs to women, you gave stain to your glory (Sir 47:21–22).

The glory of the proud is taken prisoner: the vessels of her glory are carried off as captives (1 Macc 2:9).

The glory of the wrathful is interrupted: if I have rendered back to them who have repaid me evils . . . let the enemy pursue my soul . . . and bring down my glory in the dust (Ps 7:5ff).

The glory of the envious is prevented: where is your boasting? (Rom 3:27)

The glory of the greedy is brought to nothing: do not fear when a man has become rich (Ps 49:16).

The glory of the slothful is condemned: let us die bravely for our brothers, and let us not bring a blot upon our glory (1 Macc 9:10). Be excellent in all your works, and do not cast a stain upon your glory (Sir 33:44).

Therefore, by gluttony the glory of sobriety is made void: by lust the glory of chastity is stained: by pride the glory of humility is taken captive: by wrathfulness the glory of meekness is interrupted: by envy the glory of charity is prevented: by greed the glory of generosity is destroyed: by slothfulness the glory of activity is turned to blame.

We see an example of the first in Esau (Gen 25:29) and in Holofernes (Jdt 13:1); of the second, in Solomon (1 Kgs 2:13); of the third in Lucifer (Isa 14: 12); of the fourth in Achitophel (2 Sam 16:21); of the fifth in Cain, (Gen 4:3); of the sixth in Giezi, (2 Kgs 5:20); of the seventh in the scouts (Num 13, 14).

486. For if I preach the Gospel. Here he shows that by accepting living expenses his glory might be made void, for he does not strive supererogatively. And his reason is as follows: the glory that is the prize of supererogation is not owed to the works of necessity, to which we are bound by divine command; but he was bound to preach the Gospel by divine command, therefore, from this fact he would not have the glory of supererogation, but rather from the fact that he did not accept the means of living.

Therefore, he first deals with the voiding of glory; second with the reason for this voiding, at for a necessity lies upon me; third, the declaration of this reason, at for woe is unto me; fourth, the reward for those who preach the Gospel rightly, at if I do this thing willingly.

Therefore he says for if I preach the Gospel, as though he had said: truly my glory would be voided, for if I preach the Gospel, such that I receive my living expenses, it is no glory to me, that is, the prize of supererogation; for a necessity lies upon me: go, for I will send you to the gentiles far away (Acts 22:21). And necessity indeed, for woe is unto me, that is, the punishment for transgressions remains for me, if I preach not the Gospel: woe is unto me because I have kept silent (Isa 6:5)

487. It can be read otherwise according to the Gloss. And this in two ways. In the first way, as if he were saying by for if I preach the Gospel, it is not glory to me: my heavenly glory would certainly be made void if I were preaching for the sake of receiving a living. For if I preach the Gospel alone, such that I do it not out of love of God and my neighbor, nor by free will, it is no glory to me before God; for a necessity of divine command lies upon me, which I dare not fail; wherefore if I preach out of servile fear alone, woe, that is eternal damnation, is unto me if I preach not the Gospel, as was enjoined upon me. But if I do this thing willingly, as though he were saying: if I do this out of necessity, it is no glory to me, but if I do this thing willingly, that is, if I join my own will to the necessity, I have an eternal reward; therefore it is said: I will freely sacrifice to you, and will confess (Psalm 54:8). But if against my will, that is, if I preach the Gospel only compelled by divine precept, a dispensation is committed to me, like a slave, so that I dispense matters for the convenience of others, not myself; as though he said: I profit others, not myself. For he understands this as a servile dispensing, not a filial dispensing; according to the Gloss of Augustine: no one does well unwillingly, even if it is good what he does. And below: if I have not charity, I am become as sounding brass (1 Cor 13:1).

In the second way, it can be read thus: for if I preach the Gospel for the sake of receiving living expenses, it is no glory to me of supererogation in preaching. For I seek against myself —freely you have received, freely give (Matt 10:8)—for the necessity of sustaining my life lies upon me; since I preach for the sake of the necessities of life. For woe is unto me, that is, the torture of starving, if I preach not the Gospel. But if I do this thing willingly, that is if not out of the necessity of provisions, but out of charity, I have an eternal reward: but if against my will, that is, compelled by my necessity, a dispensation is committed to me, just as to a slave.

488. Next when he says what is my reward then, here he shows that by not taking living expenses, his glory is preserved. Wherefore first he asks, and second he resolves it, at that preaching the Gospel.

Therefore he says what is my reward, that is, by doing what, will I receive a reward? For this is the merit of a reward, namely, that I, preaching the Gospel without charge, that is, I may establish the Gospel: he will put wheat in order (Isa 28:25). But he was doing this, according to the Gloss, so that the Gospel would not be thought to be for sale. Without charge, he says, and this that I abuse not my power, that is, committed to me in preaching the Gospel, which it would be if I accepted payment indiscriminately, for I would lose the authority to admonish freely: since presents and gifts blind the eyes of the judges, and he will turn away from censuring as though mute in his mouth (Sir 20:31).

Therefore, the welfare of the Church is involved in this solution, namely, strengthening of the good, since I am as one preaching the Gospel, and turning away from evil, since I abuse not my power.

489. And it should be noted that he has touched on four distinguishing characteristics of those who are bound to preach.

For some people are bound, but if they do not preach the Gospel, they deserve punishment.

Some people are bound to preach the Gospel as well, but since they are compelled, these do not merit a reward, but they do avoid punishment.

Certain people are also bound to preach the Gospel willingly, but they receive a living, and these merit a reward, and they avoid punishment, but they don’t have the glory of supererogation.

Some people also preach the Gospel willingly, and accept no living expenses, and these merit a reward, and avoid punishment, and have the glory of supererogation.

He refers to the first state at woe is unto me; the second at for if against my will; the third at but if . . . willingly; the fourth, at what is my reward then?

All for the sake of the Gospel

For though I am free from all men, I have made myself a slave to all, that I might win the more.

To the Jews I became as a Jew, in order to win Jews; to those under the law I became as one under the law--though not being myself under the law--that I might win those under the law.

To those outside the law I became as one outside the law--not being without law toward God but under the law of Christ--that I might win those outside the law.

To the weak I became weak, that I might win the weak. I have become all things to all men, that I might by all means save some.

I do it all for the sake of the gospel, that I may share in its blessings.

490. He shows above that he does not wish to accept living expenses, and this because of his intention of a prize; here he shows that he did the same out of love of the Gospel. For first he says that he has made himself servant of all; second, that he has striven to temper himself to all men, at and I became to the Jews; third, he submits the reason why he did it, at and I do all things for the Gospel’s sake.

491. In the first he develops three commendable aspects to slavery: which are commonality, liberality, and usefulness. Therefore, he serves freely or generously, at whereas I was free; to all in common, at I made myself the servant of all; usefully, at that I might gain the more.

Therefore he says, for whereas I was, as though he said: without charge I set forth the Gospel, for I have also done a greater thing, which is that although I was free as to all, that is, deserving of nothing in merits, I made myself the servant of all, bringing myself to the level of all by lowliness, and by establishing myself like a debtor: ourselves your servants through Jesus (2 Cor 4:5). And this so that I might gain the more; that is, I would make my gain of preaching and servitude. For he was not asking for things, but for souls. I do not seek your belongings, but yourselves (2 Cor 12:14).

For if it is commendable to serve in temporal things, for the sake of temporal gain, how much more is it to serve in spiritual things, for the sake of spiritual gain?

492. Next, when he says and I became to the Jews, here he shows that he strove to make himself of the same stuff as everyone else.

First he says that he mingled himself with those not yet converted;

second, with those also who had converted, at to the weak I became weak;

third, commonly to all the world, at I became all things to all men.

As to the first,

he says first that he made himself one with Jews;

second, with Samaritans, at and to them that are under the law;

third, with the Gentiles, at to them that were without the law.

493. In the first, he first deals with the fact of becoming one of them; second, the reason for becoming one of them, at so that I might gain the Jews.

Therefore he says, and I became to the Jews, a Jew, that is by observing certain legalities, like in the separation of foods, and in the circumcision of Timothy (Acts 16:3), in the purification called for by the law (Acts 21:24).

But this can be understood two ways. In one way, according to Jerome, I became to the Jews a Jew, by the dispensation of pretense. For he was pretending to observe certain legalities, which, however, he was not observing. In another way, according to Augustine, I became a Jew. For he truly condescended to them in his observation of certain legalities because of his faithful compassion; and he did this so that he might gain the Jews for Christ, that is, to convert them to the faith of Christ.

494. Next, when he says, and to them that are under the law, here he says that he made himself one of the Samaritans.

Three things are noted about this. First, his shrewdness in the fact that he made himself one of them; second, his freedom in the fact that he was not under the law; and third, his usefulness in the fact that it was paying off.

Therefore he says: I am even to them that are under the law of Moses, that is, Samaritans, who are not Jews but Assyrians, who were brought back to inhabit the land of Israel (2 Kgs 17:24). Those people were also under the law of Moses, for they received only the five books of Moses. Therefore to them, I became . . . as if I were under the law, namely by endorsing the law, and from it teaching Christ, whereas I myself was not under the law, according to the observance of the letter, or in a servile way, because the law is not made for the just man (1 Tim 1:9). And therefore I did this so that them that were under the law, namely, those Samaritans, I might gain, by converting them to the faith of Christ.

495. Next, when he says to them that were without the law, here he is saying that he made himself one of the gentiles.

First he deals with his own conformity; second, the truth of his faith, at whereas I was not without the law; third, the uprightness of his intention, at that I might gain.

And this is: and I became . . . to them that are without the law, that is, the gentiles: the gentiles who have not the law (Rom 2:14), as if I were without the law, that is, by agreeing with their arguments, and the good positions of their philosophers, as is clear in Acts 17; whereas I was not without the law: I serve the law of God with my mind (Rom 7:25). But I was in the law, not the Jewish one, but the law of Christ, who is God, but not Moses. Concerning this, it is said: carry each other’s burdens, and so you shall fulfill the law of Christ (Gal 6:2). And this therefore I did so that I might gain them who were without the law, by converting gentiles to the faith. O happy zealous lover. Gregory says: there is no sacrifice as great as zeal for souls.

496. Next, when he says to the weak I became weak, he shows that he made himself one of those already converted. There he sets forth first the good way; second, the due end, at that I might gain the weak.

Therefore he says to the weak in faith I also became weak by abstaining from things that were allowed. Who is weak and I am not weak? (2 Cor 11:29) In this way works a good doctor, who eats the food of the sick, so that he can provoke them to eat, and so heal them. And I did this so that I might gain the weak, by strengthening them in faith.

And in sum, I became all things to all men, as though I were of all groups. Therefore it is said below: as I also in all things please all men (1 Cor 10:33). And this, that I might save all. In the priestly robe that Aaron had, the whole world was pictured (Wis 18:24). And Eliseus shrunk himself down to the size of a child, so that he could bring him back to life (2 Kgs 4:34).

And because, according to Boethius, every difference is discordant, indeed likeness must be sought; therefore, spiritual men, except for those observing a religious rule of life, should conform themselves to all others.

497. Next, when he says I do all things for the Gospel’s sake, he shows that he has striven to make himself one with all men; here he puts forth his reason why he did it, and this is two-fold: one on the part of the Gospel, so that it would have a free course; and the other on his own part, so that he might obtain the promised prize, at that I may be made a partaker.

And this is what he says at I do all things for the Gospel’s sake, without impediment to his preaching, that I may be made a partaker thereof, that is, of the promises that are contained in it: he who shall do and teach, he shall be called great in the kingdom of heaven (Matt 5:19).

Run that you may obtain

Do you not know that in a race all the runners compete, but only one receives the prize? So run that you may obtain it.

Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable.

Well, I do not run aimlessly, I do not box as one beating the air;

but I pommel my body and subdue it, lest after preaching to others I myself should be disqualified.

498. Above he showed that he planned to abstain from living expenses, first because of his intention of the prize, second because of his love of the Gospel, and here, third, because of the facilitating of his race and his struggle.

First then he shows that one must run in the race unencumbered;

second, that in a similar way one must compete unencumbered in the contest, at and every one that strives for the mastery;

third, that he himself is doing both, at I therefore so run.

499. In the first point, he first sets forth the example of runners unencumbered; second, he advises them to run like that, at so run. In the first part, he refers first to the training for running; second, to what the runners all share, at all run indeed; third, to what distinguishes those who win, at but one receives the prize.

In the first example, the condition of wayfarers is described; in the second, the great number of those who are called; in the third example, the small number of those chosen. Many are called but few are chosen (Matt 20:16).

Now he describes the condition of wayfarers by three things. By certitude, where he asks, know you not; by briefness, when he adds, in the race; and by labor, where he includes, they run.

500. Therefore, he says know you not, which is continued in three ways. First, as if he said it this way: correctly do I abstain from consuming my means of living, so that I might be made a partaker. For if I did not abstain from things contrary to the Gospel, I would not be a partaker. For know you not, that they that run in the race, all run indeed, but one receives the prize.

Or as follows: know you not that I do this, so that I might be made a partaker of the Gospel? And yes, I can be a partaker. For the prize of the Gospel is not like the award for the race, because in the latter only one receives the award, but in the former all can receive it.

In a third way, as follows: know you not, as though he were saying: but for this reason I run like this, because although there may be many runners, still few are winners. For know you not that they that run in the race, all run indeed, they are the same in labor, but one receives the prize, that is, for the race? For the stadium is large where the runners run, because Hercules is said to have stood there. But they complete the race in 125 paces. And it is called a stadium from standing, for Hercules ran so many steps and afterward he was standing and resting; at the boundary of this area something was placed that was the prize for the race, like a horse or a purple cloth, and this is called the award. And although in this race many ran, only one received the award, namely, the one who accomplished it the fastest. In the same way, in the spiritual race, only one, namely, the one who perseveres, receives the award. For whoever perseveres until the end, he is the one who will be saved.

Next, when he says, so run, he advises them about the running. There three things are involved: a strenuous act: run; the due manner: so; and the best end: that you may obtain.

Therefore he says, so, as though he were saying: because one receives the prize, so run, remaining in the way of truth, that you may obtain the prize of eternal life. Let us run by patience to the fight proposed to us (Heb 12:1).

501. Next, when he says but everyone who strives for the mastery, he shows that in the contest one has to contend unencumbered.

There he first deals with the fight of those competing; second, the firm form of the fighting, at refrains himself from all things; third, the due reward for those fighting, at and these indeed that they may receive.

The first thing is of necessity, namely, to fight; the second thing of virtue, namely, to abstain; the third thing is of happiness, namely, to receive the crown.

Therefore he says everyone who strives, as if he were saying: truly, it must be done this way, which is clear from this example: for everyone who strives for the mastery refrains himself from all things that hamper him. For this reason they also competed naked in the gymnasiums.

Be careful, as Augustine says, because many comparisons are drawn from things that are not praiseworthy.

Next, when he says and these indeed that they may receive a corruptible crown, he refers to the reward for those fighting; and first those fighting materially; second, those fighting spiritually, at but we an incorruptible one.

Therefore he says and these indeed refrain that they may receive a corruptible crown, which is a little thing. But we should refrain so that we receive an incorruptible one, namely, the crown of life, of which St. James speaks: blessed is the man who endures temptation, for when he has been proved (Jas 1:12).

502. Next, when he says I therefore so run, he sets the example of both, namely of running and fighting.

He first deals with his race in the accomplishment of good;

second his fight in the victory over evil, at I so fight;

third, the reason of both deeds at but I chastise.

503. Therefore he says I therefore, as though saying: because such a crown is saved, I therefore so run, by doing good, not as at an uncertainty, that is, so that I am unsure of the prize. For someone runs at an uncertainty who does things such that he can hope about certain things, but despair of others.

All things instruct to the good: both apostolic persons, who he refers to with that I; and implied forms, which he notes with that so; and strenuous action, which he refers to at run; and hoped-for rewards, which he refers to with not as though at an incertainty. I did not run in vain, nor in vain did I labor (Phil 2:16).

504. I so fight against enemies, struggling to the finish against evil, not as one beating the air, that is, not only by words, but by deeds: for the kingdom of God is not in speech but in power (1 Cor 4:20). Or not as one beating the air, that is, not by foolishly wearing myself out, while not injuring the adversary.

The perfect man will be like this, if he behaves so that he is directed in his confession: I will recount to you all my years in the bitterness of my soul (Isa 38:15), devout in praying: pray then, like this: our Father, who art in heaven (Matt 6:9), and effective in preaching: so speak, and so do (Jas 2:12).

These three things pertain to the act of an upright mouth, so that the confession is directed to God and one’s neighbor, prayer to God alone, preaching to one’s neighbor alone.

Strong in fighting. Hence, I so fight: whoever has overcome, shall be dressed so in white garments (Rev 3:5). Patient in enduring: thus Isaac, thus Jacob, thus Moses, and all who pleased God, passed through many tribulations, faithful (Jdt 8:23). Careful in guarding: go up to the mountains, lest by chance they happen upon you when they return . . . and so you will go on your way (Josh 2:16).

The first one is because of the evil of guilt, namely, the fight; the second, against the evil of punishment, namely, patience; the third, against the evil of temptation, namely, watchfulness.

Kind in forgiving: so it is not the will of your Father (Matt 8:14). Considering oneself useless: so also you, when you have done all that is commanded (Luke 17:10). Anxious in pleading one’s own case: but let a man prove himself: and so let him eat of that bread (1 Cor 11:28).

The first counteracts the malice of one’s neighbor; the second shows the goodness of God; the third shows the uncertainty about one’s own state.

Humble in yielding: thus it befits us to fulfill every justice (Matt 3:15). Nimble in advancing: hence here he says, so run, that is, advance in the good, that you may obtain. Steadfast in persevering: hence here he says: so run: so remain in the Lord, beloved (Phil 4:1). Renowned in conduct, as said above: let a man so account of us as of the ministers of Christ (1 Cor 4:1).

The first regards beginners; the second, the proficient; the third, those persevering; the fourth, the perfect.

505. Next, when he says but I chastise my body, he refers to the reason for both of the aforementioned things. For he first refers to the austerity of life; second, to the entrusting of doctrine, at lest perhaps; and third, to the reason for harmony between both, at I myself should become a castaway.

Therefore, he fulfills by deed what he teaches in words, lest he condemn himself by his own mouth. And this is what he says but I chastise my own body, by the refusal of evil, when he rejects the illicit movements of the flesh. Therefore, I chastise, not kill, my body, not only something outside me. May you present your bodies as a living sacrifice, holy, pleasing to God, your reasonable service (Rom 12:1). And bring it into subjection by the working of good, namely by compelling the body to serve the spirit and by subjecting my sensuality to reason, just as is written of Blessed Martin: he compelled his flesh to serve his spirit. And I do this, lest perhaps, when I have preached to others—Augustine says: the Apostle has frightened us by his fear; for what will the lamb do, where the ram fears and trembles?—I myself should become a castaway, that is, cast off by God, which would be a shameful thing. You who preach against stealing, you steal (Rom 2:21). Regarding this kind of thing, it could indeed be said what is said to Job: behold, you have taught many . . . but now the scourge is come upon you, and you are failing (Job 4:3–5).

506. Here it is asked, at it is good for me to die rather (1 Cor 9:15). Against this: glory is not made void by anything but sin; therefore, to accept living expenses would be for him a sin, and therefore not permitted.

507. Again, if I preach the Gospel, it is no glory to me (1 Cor 9:16). Against this: to someone preaching the Gospel and receiving a living, both a golden crown and a halo are due.

But the Gloss expounds: when the Gospel is preached out of fearful necessity, or out of greed for temporal rewards.

508. Again, concerning a dispensation is committed to me (1 Cor 9:17), the Gloss says: we must not preach the Gospel so that we may eat.

Against this: therefore mercenary preachers sin mortally, for they do what they should not.

509. Again, the Gloss says in the same place: we should work all things not only for the sake of the kingdom of God, but we should constantly ponder the temporal reward with the kingdom of God.

Against this: therefore, those who go to the Church for the distributions, sin.

510. Again, concerning that I abuse not my power (1 Cor 9:18), the Gloss has: which would be the case, if he received a living, because he has proved above that it would be permissible for him to receive it.

511. Again, I made myself the servant of all (1 Cor 9:19). Against this, what is said above: be not made the slaves of men (1 Cor 7:23).

512. Again, I became to the Jews, a Jew (1 Cor 9:20), the Gloss has: in accepting food or not accepting.

Against this the Gloss has: therefore he unjustly reprimanded Peter for being selective about food, namely, in his letter to the Galatians (Gal 2:11). On the contrary, he did well, for Peter was setting himself apart to the scandal of the gentiles, namely, while in a gentile region, but not Paul.

513. Again, the Gloss in the same place says: on account of the scandal of the Jews, he circumcised Timothy, as mentioned in Acts (Acts 16: 3).

Against this: the truth of the doctrine of life and of justice should not be set aside for the sake of scandal.

514. Again, that I might save all (1 Cor 9:22). Against this: he knew that not all would be saved.

515. Again, concerning all indeed run, the Gloss has: in the spiritual contest, however many run, if they run spiritually, they receive; and whoever has come first, he waits to be crowned with those behind.

Against this: each one is crowned in death.

516. Again, concerning lest perhaps, when I have preached, the Gloss says: the Apostle terrifies us by his own fear.

Against this: perfect charity casts out fear (1 John 4:18).

The fear of punishment is something real, but not the fear of separation or of offense.

Members of Christ

Warning from Israel’s history

I want you to know, brethren, that our fathers were all under the cloud, and all passed through the sea,

and all were baptized into Moses in the cloud and in the sea,

and all ate the same supernatural food

and all drank the same supernatural drink. For they drank from the supernatural Rock which followed them, and the Rock was Christ.

Nevertheless with most of them God was not pleased; for they were overthrown in the wilderness.

517. Above he warned them to abstain from the food of idols, first in order to avoid the scandal of weaker brothers (chapter eight); second, because of his own example, who refrains from accepting living expenses for the sake of others (chapter nine). Here, by a third argument he warns them about the same thing from the consideration of the punishment of the Jews who venerated idols in the desert, where, by the example of their punishment,

he firsts warns them to refrain from committing similar sins;

second, he particularly warns against eating food sacrificed to idols, where he says, wherefore, my dearly beloved, flee from the service of idols (1 Cor 10:14).

he first shows what befell the Jews in ancient times;

second, the reason why, since it happened that way not only for them, but for our correction: these things were done in a figure of us (1 Cor 10:6);

third, so that they would be careful of the example of those people, he concludes at wherefore, he who thinks that he stands (1 Cor 10:12).

Therefore, the punishment should be feared, the reason remembered, and caution applied.

he first lists the benefits of grace allotted to them while living in Egypt;

second, he lists the even better things given to them in the desert, at and all did eat the same;

third, he lists the scourges inflicted because of their ingratitude at but with most of them, God was not well pleased.

518. In the first section he refers to three benefits. First, the protection of the cloud; second, the crossing of the Red Sea, at and all passed through the sea; third, the purification of baptism, at and all in Moses were baptized.

Therefore he says I would not have you, as though saying: you should act as I have warned you. For the receiving the sacraments of the Church does not suffice for you when you sin afterwards, just as neither did the benefits of God keep the Jews from being punished afterward.

For I would not have you ignorant. This can be read two ways. In one way, about the good and the bad together; in another way, about the bad in particular.

The first way goes as follows: I would not have you ignorant, brethren, that our fathers, the founders of our faith, were all, both good and bad, under the protecting cloud. The Lord went ahead of them to show the way by day in a column of cloud (Exod 13:21). Or else, under the cloud could mean under figure and shadow. The law having the shadow of future things (Heb 10:1). And, once their enemies had drowned, all passed through the Red Sea, not from one shore to the other, but to the same one from which they crossed a certain bay of the sea. And all in Moses, that is, under the leadership of Moses, were baptized in the cloud and in the sea, that is, they were purged of ignorance by having seen those signs; or, they were purged of vices by faith, namely, in the drowning of the Egyptians. The people of the Lord feared, and they believed in the Lord and his servant Moses (Exod 14:31). Or, they were baptized, that is, they received the sign of baptism. For baptism depends upon water and the spirit: unless someone has been reborn from water and the Spirit (John 3:5). However, the cloud is the symbol of the Spirit, but the sea is the symbol of water, as Damascene says.

519. Next, when he says and all did eat the same spiritual food; after the benefits shown to Israel when leaving Egypt, here he traces the benefits shown in the desert. And first, the benefit of manna; second, the benefit of water, at and all drank the same; third, the drink’s miraculous origin, at and they drank; fourth, the signification of this origin, at and the rock.

He says therefore, and all did eat the same spiritual food, namely, manna from heaven. But he calls it spiritual, although it was bodily, because it was miraculously given; and this is found in Wisdom: you have given them bread from heaven (Wis 16:20). And all drank the same spiritual drink, namely, water from the rock. Speak to the rock and it will give you water. He struck the rock, and waters flowed out (Num 20:8). And they drank of the spiritual rock, which is called spiritual because of the miraculous effect, for the sake of a sign of the future.

The rock that followed them. There are two ways to understand followed, that is, satisfied their desire: he gave to them their desire (Ps 78:29). He brought forth water out of a rock for them (Isa 48:21). Or that followed them, that is, which signified the following truth. And the rock was Christ, not by his substance, but by signification: here is the stone which the builders rejected (Matt 21:42).

520. In another way it can be read as concerning the good, in a nutshell like this: I would not have you ignorant, brethren, that our fathers, the founders of our faith, were all spiritually good men. For which reason he says, our fathers, not theirs, were under the cloud, (the same interpretation as before), and all did eat the same spiritual food, that is, the Body of Christ spiritually understood as a sign. For which reason, they ate the same spiritual food, that is, the same as we eat, but a different bodily food than we eat; and this, meaning the ancestors who believed in Christ. They ate Christ spiritually, according to this: believe and eat. And all drank the same spiritual drink, namely the Blood of Christ, in a sign. Thus he speaks about a sign and a drink that through faith were spiritual, not bodily. And they drank of the spiritual rock (the same reading as before). This is the food and drink to seek, because it is sufficient: wherefore he says all did eat; unfailing, because they ate the same thing; useful, because it was spiritual food and drink: which is noted in the very word ‘spiritual’.

521. Next, when he says but with most of them, after the benefits he deals with the scourges. And first the offense; second, the punishment, at for they were overthrown.

Therefore he says but with most of them, as though saying: the Jews enjoyed all these benefits, but with most of them God was not well pleased: namely, the ones who offended God; and to only two men, Caleb and Joshua, was it granted to reach the promised land (Num 14:24). I have no desire for you (Mal 1:10).

Israel a figure for us

Now these things are warnings for us, not to desire evil as they did.

Do not be idolaters as some of them were; as it is written, The people sat down to eat and drink and rose up to dance.

We must not indulge in immorality as some of them did, and twenty-three thousand fell in a single day.

We must not put the Lord to the test, as some of them did and were destroyed by serpents;

nor grumble, as some of them did and were destroyed by the Destroyer.

Now these things happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages has come.

522. Above he showed what befell the ancient Jews; here he shows that it was not for them alone, but for our correction that it happened this way.

He first shows that the things mentioned happened for our correction from sin;

second, that because of this also these were written, at now all these things happened to them.

In the first part, he shows that these things happened for this, that we might be held back from sin:

first from the sin of the heart;

second from the sin of action, at neither become idolaters;

third, from the sin of the mouth, at neither murmur, as some of them.

523. In the first section, he begins by deterring through punishment; second, from this he urges against guilt, at that we should not covet; third he recalls the evildoers to memory, at as they also coveted.

Therefore he says now these things were done in a figure of us, not invented, but truly done. In a figure, I say, so that we, considering their sufferings, should not covet evil things, as they also coveted, about which it is said: they coveted their desire in the desert (Ps 106:14). It is also said that the common people were inflamed by the desire for flesh (Num 9:4).

And it should be noted that just as in good things what is represented is a far better thing than the figure itself, like the kingdom of heaven is compared with the promised land; so also in bad things, the thing that is represented is far worse than the signifying figure. And according to Augustine, those punishments which they suffered were a figure of Gehenna, which is a greater punishment than anything. But here it has to do with the more knowledgeable ones among the Corinthians, who, out of desire, were eating meats in the temple of an idol, and they were giving scandal to the weaker ones. Wherefore, they were like Jews desiring meat in the desert, for which reason they were deserving of a similar punishment.

524. Next, when he says, neither become idolaters, he urges against sin of action, where he deals with three sins. The first is idolatry; the second, fornication, at neither let us commit fornication; the third, of divine temptation, at neither let us tempt.

525. In the first, he first advises against the vice of idolatry; second, he turns them away by an example, at as some of them; third he explains what is implied in the example, at as it is written.

Therefore he says, neither become idolaters, gorging on the food of idols in honor of idols, or a scandal to the weak, as some, i.e., idolaters, were to those people: and they made a calf in Horeb, and they adored a carved thing (Exod 32:4; Ps 106:19). As it is written: the people sat down, that is, certain of the people, to eat and drink before the idol, like those who eat the food of idols in veneration of idols, and rose up to play, that is to have games, like dances and things of that nature, in veneration of this idol. But they rose up to play, that is, to adore the idol, which is like the play of children, who make pretend things out of mud.

526. Next, when he says, neither let us commit fornication, he touches on the sin of fornication, where first he urges them to avoid such a sin; second, he deters them by the example of guilt, at as some; third, by the example of their punishment, at and there fell in one day.

Therefore he says neither let us commit fornication, as certain among you do—as seen above: it is absolutely heard that there is fornication among you (1 Cor 5:1)—as some of them committed fornication with the Midianites, that is (Num 25:1ff), and there fell in one day three and twenty, or rather four and twenty thousand; but a greater number does not exclude a smaller one, which is why it is not said here with precision, or perhaps there is a defect in the writings.

527. Next, when he says neither let us tempt Christ, he refers to the sin of testing God, which he urges against first, in word; second, in example, at as some of them; third, by punishment, at and perished by the serpents.

Therefore he says neither let us tempt Christ, by distrusting his power, like those among you who disbelieve in the resurrection, as some of them tempted God or Christ in Moses by saying: how could he ever lay a table in the desert? And thus they perished by the serpents, until the brass serpent was raised up, at the sight of which they were healed (Num 21:8ff). Do not test the Lord your God (Deut 6:16).

528. Next, when he says, neither murmur, after the sin of the heart and of action, he deters them from the sin of the mouth. There he first dissuades them from the vice of murmuring; second he brings in certain people as an example, first of guilt, at as some of them; second, of punishment, at and were destroyed by the destroyer.

Therefore he says neither murmur against me, or inferiors against superiors. Keep yourselves from murmuring (Wis 1:11). As some of them murmured against Moses. All the congregation of the sons of Israel murmured against Moses, and thus they were destroyed by the destroyer, namely by an angel, who struck them outside the borders of the land. They were cut down, and have gone down into hell (Bar 3:19).

529. It should be noted about the fact that they were baptized in Moses (1 Cor 10:2), that John Damascene in On Baptism, Book Four, distinguishes nine kinds of baptism, taking baptism in the broad sense. First is the water of the flood, concerning which we read in Genesis (Gen 6:11ff); second, the Red Sea (Exod 14:15); the third is the water of expiation (Num 19:20ff); fourth the baptism of John (Matt 3:6); fifth, the baptism with which Christ was baptized (Luke 3:21); sixth, the baptism of the Holy Spirit upon the disciples: but you will be baptized in the Holy Spirit (Acts 1:5); seventh, the baptism of repentence and contrition: he who washes after touching the dead (Sir 34:30); eighth, the baptism of blood: I have a baptism that I shall be baptised with, and how I am distressed until it shall be accomplished (Luke 12:50); the ninth is the baptism of water and the Spirit: unless someone is reborn of water and the Holy Spirit (John 3:5); baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matt 28:19).

530. Next he says now all these things happened to them in figure, and having held that the events mentioned were done for our sake, he here shows that for our sake also they were written. And first, what it is in signification; second, what it is in correction, at and they were written. Therefore he says: now all these things, as though saying: those things happened to them, and not only on account of their sins, and not for themselves, but all these things happened to them in figure, of us that is: for that was the time of figures.

531. Next when he says and they are written for our correction, he mentions that they were written for our correction. There he develops three things working toward our correction. The first is the examples of the ancients, which are noted in the Scriptures; the second is the reason for their examples, which is our correction; the third is the last age, which is the end of the world.

Therefore he says and they were written for our correction, because whatever things were written, were written for our instruction (Rom 15:4). We, I say, upon whom the ends of the world are come, that is, the sixth age, which is the last age of those laboring (I John 2:18). My little children, it is the last hour. Because, therefore, we are in the last age of the world, we should be corrected by so many examples of those who went before. Or upon whom the ends of the world are come, that is, in whom by the faith and love of Christ, there is an end to secularity, for it is said: our conversation is in heaven. For which reason temporal things are not promised in the time of grace, like in the time of the Law. Wherefore neither are people marrying or given in marriage: seek first the kingdom of God (Matt 6:33). But our ancestors were marrying. If you are willing and will hear (Isa 1:19).

Thus here we have sure examples, which are written; useful ones, because they are for our correction; and lasting ones, because upon whom the ends of the world are come.

No temptation beyond strength

Therefore let any one who thinks that he stands take heed lest he fall.

No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your strength, but with the temptation will also provide the way of escape, that you may be able to endure it.

532. Having established first the punishment of the Jews, and second the reason for the punishment, here he concludes third, that by their example they should be careful about evil.

He first warns that they be careful of falling;

second, he teaches them how to be careful at let no temptation take hold on you;

third, he promises firm help at and God is faithful.

533. In the first, he lays out four things troubling the wise, namely, the great number of those falling, when he says, wherefore; the uncertainty of those standing, when he adds, he who thinks that he stands; the necessity of caution, when he adds, let him take heed; and the ease with which ruin comes, when he says, lest he fall.

Therefore he says, wherefore, as if saying: even those who have enjoyed the benefits of God, nevertheless have perished for their sins. Wherefore, from consideration of them, he who thinks by some conjecture that he stands, which is to say, that he is in grace and charity, let him take heed, by diligent attention, lest he fall by sinning or by making others sin. How did you fall, Lucifer? (Isa 14:12) A thousand fall at your side (Ps 91:7). Thus see how you walk carefully (Eph 5:15).

534. Next when he says let no temptation take hold on you, he teaches the manner of being wary, namely, by being careful of temptation. There he first teaches which temptation to flee; second, which one to endure, at except such as is human. First he makes known, for it knocks that it may enter: for this reason temptation is said; second because it attacks so that it might prevail; wherefore it is added, let it not take hold on you.

Therefore he says temptation, as though he had said: lest you fall, let no temptation, namely of sin, take hold on you, drawing you into consenting to sin, except such as is human.

This is explained in two ways. One way concerns an interior evil temptation, and then there is the consent; as though he said: let no love of sin take hold on you, except perhaps concerning those evils without which human life cannot be lived. For there is no man who always does good and does not sin (1 Kgs 8; 2 Chr 6:36).

In another way it can be explained about the temptation of an exterior good. And then there is an exhortation, as follows: let no temptation take hold on you, except such as is human, namely, tolerance of present tribulations for Christ’s sake. Augustine says: human temptation is to be suffered for Christ’s sake: because you had been accepted by God, it was necessary that temptation should test you (Tob 12:13).

535. Next when he says God is faithful, he shows the ready help in temptation. He commends God as help, because he gives us the power to resist, which is noted at but with the tempation will also make the success; he also gives us perseverance, which is noted at so that you may be able to bear it; truly faithful is God, who gives us power so that we may not be vanquished, grace so that we may merit, constancy so that we may conquer.

Therefore he says faithful, as though he were saying: I urge you and I advise you for this, what you are able to do: the Lord is faithful in all his words, who will not suffer you to be tempted above that which you are able: because the devil certainly could, if he were permitted, because there is no power upon the earth that compares to him (Job 41:24).

And he gives strength to the weary (Isa 40:29). Therefore consider it all joy, brothers, when you meet with various temptations (Jas 1:2). Augustine says: he who gives the devil permission to tempt, is the very one who gives mercy to the tempted. The success, I say, so that you might be able to bear it, so that you may not sink in grief, but rather you may overcome: which is done by humility, as Augustine says. For they do not crackle in the furnace who do not have the wind of pride.

536. It should be noted concerning he who thinks that he stands, that we are impelled to fall first by the feebleness of our strength, in the way that children, the aged, and the weak fall: they will fall in their weakness (Isa 40:30), which happens by instability and a lukewarmness for acting well.

Second, by the burden of sins, in the way that donkeys fall under burdens too heavy: those who work iniquity have fallen (Ps 36:12), which happens by neglecting repentance: because sin, which by penance, etc.

Third, by the great number of people pulling us down, in the way that a tree or a house falls by many people pulling on it, as said above: neither let us commit fornication, which happens by the incitement of the enemy.

Fourth, by the slipperiness of the path, in the way that the careless fall on a slippery floor: take heed lest perhaps you slip with your tongue, and fall and in the sight of your enemies (Sir 28:30), which happens by careless guarding of the senses.

Fifth, by different kinds of stumbling blocks, in the way that a bird is caught in the middle of many snares: some trust in chariots (Ps 20:7). The just man falls seven times a day (Prov 24:16), which happens by the corruption of creation.

Sixth, by the ignorance of what should be done, in the way that the blind fall easily: if the blind lead the blind (Matt 15:14), which happens by neglecting to learn the necessary things.

Seventh, by the example of others falling, in the way that the angels fell after the example of Lucifer: a thousand fall at your side (Ps 91:7). A just man falling down before the wicked is a fountain stirred up by the foot, and a ruined spring (Prov 25:26), which happens by the imitation of the wicked.

Eighth, the weightiness of bodies, for the body that is corrupted drags down the soul, in the way that a stone around the neck of someone swimming does: a mountain falling melts away (Job 14:18), which happens by excess tinder in the flesh.

One bread, one body

Therefore, my beloved, shun the worship of idols.

I speak as to sensible men; judge for yourselves what I say.

The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ?

Because there is one bread, we who are many are one body, for we all partake of the one bread.

537. Above, by the consideration of the punishment of the Jews, he warned them to refrain from committing similar sins; here he warns them especially to be careful about eating the foods sacrificed to idols.

He first sets forth the admonition to beware of the food of idols;

second, he offers the reason for this admonition at what then? Do I say (1 Cor 10:19);

third, he teaches the way of being careful from what has been said, at whatever is sold in the market, eat (1 Cor 10:25).

In the first part, he warns to beware of eating the food of idols,

first, out of fear of a comparable punishment;

second, by the sharing of the holy altar, at I speak as to the prudent;

third, from a comparison to the sacrifice of the law, at behold Israel according to the flesh (1 Cor 10:18).

538. In the first part, so that they will obey his commands, first he argues by inference when he says wherefore; second, he wins them over by sweet words, when he calls them my dearly beloved; third he instructs by exhorting, when he adds, flee.

Therefore he says wherefore, as though he were saying: because the sacraments alone do not save, and whoever falls is punished, and the help of God is not lacking, wherefore, my dearly beloved, flee from the service of idols, that is from all honoring of an idol. The Gloss says: therefore the Apostle urges them to fly from the superstition of idolatry, whether lest wise men should eat the food of idols as a stumbling block for the weak to whom they seemed to be worshiping idols; or lest those very weak ones should be idol-worshippers, by eating in honor of idols. Therefore, flee from the service of idols, whether apparent, as when the wise eat; or actual, as when the weak eat.

539. Next when he says I speak as to the prudent, he warns them to be wary of eating the food of idols because of the sharing of the sacrament of the altar.

He first guesses what will be said by their own judgment;

second, he shows what this is, namely, that by sharing the Eucharist, we are made one with Christ at the chalice of benediction;

third, he proves that this is the way it is, that we all are one in his mystical body, at for we, being many, are one bread.

540. Therefore he says as to the prudent, as though saying: I speak to you as to the prudent. Or like this: I speak to you something from above, namely, what comes after, as to the prudent. Or like this: I speak to those among you who are weak, as I have spoken above to the prudent. And thus, you yourselves, greater ones, judge what I say: if I have scorned to go to judgment with my servant (Job 31:13).

541. Judge, he says, what follows the chalice of benediction, that is, the drink in the chalice, by which those partaking are blessed: in the same way he took the chalice also after he had eaten, saying: this is the chalice (Luke 22:20). Which we bless, that is, which we the faithful exalt by believing and giving thanks; or which we bless, that is, which we priests consecrate; is it not the communion of the Blood of Christ? Making us one with him, according to Augustine: nor do you change me into you, like the food of your flesh, but rather you are changed into me.

Here, therefore is his reason: just as someone partaking in the chalice of the Lord is made one with him, so also someone partaking in the chalice of demons becomes one with them; but union with demons is most greatly to be fled from, therefore also partaking of the food of idols in veneration of them. And thus, fly from the worship of idols.

And the bread which we break, that is, the receiving of the bread broken on the altar, is it not a participation of the Body of the Lord? Making us one with Christ: because under the species of bread the Body of Christ is received.

542. Next when he says for we, being many, are one bread, he shows that we all are one in his mystical body. There he first sets forth unity; second, he gives the reason for the unity, at all that partake of one. In the first, he deals with unity in two ways: the first is unity of incorporation, by which we are transformed into Christ, when he says one bread. The second is unity of life and sense, which we have received from Christ our head, where he adds, one body.

He says therefore for we are one bread, as though saying: by this it is clear, that we are one with Christ, for we are one bread, by the union of faith, hope, and charity, and we being many, are one body, by our working under him the works of charity. Namely, the body of this head, which is Christ. I say many, that is, all, who of one bread, that is the Body of Christ, and of one chalice, that is his Blood, partake, by a worthy participation, namely, a spiritual one, not only a sacramental one. Augustine says: receive, for the Church of Christ is called one bread and one body, for the fact that just as one bread is composed of many grains of wheat, and one body of many members, so the Church of Christ is constructed of many believers bound together by charity. This unity is discussed below in chapter twelve.

543. Here it is asked about all in Moses were baptized (1 Cor 10:2). The Gloss has: purified by having seen those things of the law.

Against this: matters of the law did not justify.

544. Again, about and the rock was Christ (1 Cor 10:4), the Gloss says: the rock did not give water, rather Christ did.

Against this: speak to the rock, and it will give you water (Num 20:8).

545. Again, about all did eat the same spiritual food (1 Cor 10:3), the Gloss says: if someone ate of this bread, he will not die forever, namely, whoever eats with his heart, not who stuffs his mouth.

Against this: then it is not necessary to eat sacramentally.

546. Again regarding the same spiritual drink (1 Cor 10:4), the Gloss has: the effect is the same in those sacraments, but not as great as in ours.