Commentary on 1 Corinthians (Super I Epistolam ad Corinthios Lectura)

Above, the Apostle rebuked the Corinthians for this, that they gloried in certain ministers; but here he rebukes them because they despised other ministers. And concerning this he does two things. First, he rebukes their fault; second, he presses toward their correction, at "not to confound you." Concerning the first he does two things. First, he rebukes their rashness, by which they judged wrongly concerning the ministers; second, he rebukes their elation, by which they despised the ministers of Christ, at "but this, brothers." Concerning the first he does two things. First, he shows what must be firmly held concerning the ministers of Christ; second, that they must not be rashly judged concerning them, at "here now it is sought among stewards."

He says therefore first: I said that none of you ought to glory in men, yet each of you ought to recognize the authority of our office, to which it pertains that we are mediators between Christ, whom we serve — to which it pertains what he says, "so let a man esteem us as ministers of Christ," Is. LXI, v. 6: "you shall be called priests of God, it shall be said to you, ministers of our God" — and among his members, who are the faithful of the Church, to whom they dispense the gifts of Christ, to which it pertains what is added, "and stewards of the mysteries of God," that is, of his secrets, which indeed are his spiritual teachings, according to that below XIV, 2: "it is the spirit that speaks mysteries"; or also the ecclesiastical sacraments, in which the divine power more secretly works salvation. Hence also in the form of the consecration of the Eucharist it is said: "the mystery of faith." It pertains, therefore, to the office of the prelates of the Church, that in the governing of their subjects they desire to serve Christ alone, for love of whom they feed his sheep, according to that in Jn., last chapter: "if you love me, feed my sheep." It pertains also to them, that they dispense divine things to the people, according to that below IX, 17: "a dispensation has been entrusted to me"; and according to this they are mediators between Christ and the people, according to that Deut. V, 5: "I was the go-between, and stood between God and you at that time." But this estimation concerning the prelates of the Church is necessary for the salvation of the faithful; for unless they recognized them as ministers of Christ, they would not obey them as they would Christ, according to that Gal. IV, 14: "you received me as an angel of God, as Jesus Christ." Again, if they did not recognize them as stewards, they would refuse to receive gifts from them, against what the same Apostle says II Cor. II, 10: "what I have forgiven, if I have forgiven anything, I have forgiven it for your sake in the person of Christ."

Then when he says "here now it is sought among stewards," he shows, concerning the ministers of Christ, that they ought not to be rashly judged. And concerning this he does three things. First, he sets down a certain thing by which they are busy judging concerning the fidelity of the ministers; second, he shows that he does not care about this judgment, but reserves it to God, at "but to me it is a very small thing"; third, he concludes with a prohibition of rash judgment, at "therefore do not."

Concerning the first it must be considered that, of the ministers and stewards of Christ, some are faithful, some unfaithful. Unfaithful stewards are those who, in dispensing the divine ministries, do not intend the benefit of the people, and the honor of Christ, and the benefit of his members, according to that Lk. XVI, v. 11: "you have not been faithful in the unjust mammon." But faithful are those who in all things intend the honor of God, and the benefit of his members, according to that Lk. XII, 42: "who, do you suppose, is the faithful and prudent servant, whom the lord has set over his household?" But who are faithful will be made manifest in the future by divine judgment. But the Corinthians rashly wished to discuss which stewards were faithful or unfaithful. And this is what he says: "here," that is, among you, "now," that is, at the present time, "it is sought," that is, it is discussed, "that someone," that is, some one, "be found faithful among the stewards." For they judged that many were unfaithful, scarcely thinking any man to be faithful, according to that Prov. XX, 6: "many men are called merciful, but who shall find a faithful man?"

Then when he says "but to me it is a very small thing," he shows that he reckons this judgment as nothing, and concerning this he does three things. First, he sets down that he does not care to be judged by others concerning this, saying "but to me," who am the least among the stewards, "it is a very small thing," that is, I reckon it a very small good, "that I be judged by you," namely, to be faithful or unfaithful. And lest they should think these things were said by the Apostle in contempt of them, as if he despised their judgment, as though they were persons of no worth, he adds "or by human understanding," which is the day of man, according to that Jn. XI, 9: "he who walks in the day does not stumble, because he sees the light of this world." Or, to the letter, "or by the human day," that is, by the understanding of those judging in this time — as if he were saying: I care little for the judgment of you, or of whatsoever men. Jer. XVII, 16: "I have not desired the day of man, you know."

But it must be known that one ought to care about the judgment of men in two ways. In one way, as regards others, who from their good are either edified or scandalized, and thus the saints hold it not as a very small thing, but as a great thing, to be judged by men, since the Lord says Matth. V, 16: "let them see your good works, and glorify your Father who is in heaven." In another way, as regards themselves, and thus they do not care much, because they do not desire human glory, according to that I Thess. II, 6: "nor seeking glory from men, neither anything from you, nor from others." Nor do they fear the reproach of man, according to that Is. LI, 7: "do not fear the reproach of men, and do not be afraid of their blasphemies." Hence the Apostle pointedly says "but to me," etc., that is, as far as it pertains to me — yet this is not as nothing, but as a very small thing, because temporal goods, among which good repute is counted, are not no goods at all, but the smallest goods, as Augustine says in the book On Free Will. Hence also Wis. VII, 9: "all gold in comparison with her is a little sand."

Second, he shows that he does not presume to judge even himself, saying "but neither do I judge my own self." But this seems to be against what is said below XI, 31: "if we judged ourselves, we would certainly not be judged." Each one, therefore, ought to judge himself. But it must be known that by the judgment of examination, of which the Apostle here speaks, each one ought to judge himself, according to that Ps. LXXVI, 7: "I was exercising myself, and I swept my spirit"; and likewise by the judgment of condemnation and reproof in manifest evils, according to that Job XIII, 15: "I will argue my ways before him"; but by the judgment of absolution no one ought to presume to judge himself innocent; hence it is said Job IX, 20: "if I wish to justify myself, my own mouth will condemn me; if I consider myself innocent, it will prove me perverse." He assigns the reason for this, saying "I am conscious of nothing to myself," that is, I do not have consciousness of any mortal sin, according to that Job XXVII, 6: "neither does my heart reprove me in all my life." "But I am not hereby justified," that is, this does not suffice for me to pronounce myself just, because there can be certain sins hidden in me, of which I am ignorant, according to that Ps.: "who understands his faults?" And Job ch. IX, 21 it is said: "and if I be simple, this very thing my soul will not know."

Third, he concludes to whom this judgment is reserved, saying "but he who judges me is the Lord," that is, it pertains to God alone to judge whether I am a faithful minister or not; for this pertains to the intention of the heart, which God alone can weigh, according to that Prov. XVI, 2: "the Lord is the weigher of spirits." And Jer. XVII, 9: "the heart of man is perverse and unsearchable, who shall know it? I the Lord, trying the reins and searching the hearts."

Then when he says "therefore do not," etc., he concludes with a prohibition of rash judgment, and concerning this he does three things. First, he forbids forestalling the divine judgment, saying: therefore, by my example, who neither judge myself, nor care to be judged by others, but reserve my judgment to God, "do not judge before the time," because, as it is said Eccl. ch. VIII, 6, "for every matter there is a time and an opportunity." "Until the Lord come," namely to judge, according to that Is. III, v. 14: "the Lord will come to judgment with the elders of his people." Hence also the Lord said Matth. VII, 1: "do not judge." But this must be understood of hidden things; but to judge concerning manifest things has been committed by God to men, according to that Deut. I, 16: "hear them, and judge what is just." For some things are manifest not only through the evidence of the deed, as notorious things, but also on account of confession, or the proof of witnesses. But hidden things God reserves to his own judgment. But hidden to us are those things which lie hidden in the heart, or also which are done in secret, and concerning these it is said in Ps. IV, 5: "the things you say in your hearts, be pricked with compunction in your chambers." Hence man indeed is a rash judge concerning these things, like a delegated judge, who exceeds the form of his commission by judging a case not committed to him. It is, therefore, a rash judgment, when someone judges concerning doubtful things. But it is perverse, when he pronounces a false judgment. And although one ought not to judge concerning persons, for instance that someone judge a man to be evil who is good, nevertheless it is much more grave that judgment be perverted concerning the things themselves, for instance if someone should say that virginity is evil, and fornication good. Against which it is said Is. V, 20: "woe to you who call good evil, and evil good."

Second, he describes the perfection of the future divine judgment, saying "who," namely the Lord coming to judge, "will illuminate the hidden things of darkness," that is, he will make lucid and manifest those things which were done secretly in darkness. "And will manifest the counsels of hearts," that is, all the hidden things of the heart, according to that Job XII, 22: "who reveals hidden things out of darkness, and brings the shadow of death into light." And Zeph. I, 12: "I will search Jerusalem with lamps." This indeed must be understood both of good things, and of evil things, which have not been covered through penance, according to that Ps. XXXI, v. 1: "blessed are they whose iniquities are forgiven, and whose sins are covered."

Third, he sets down the fruit which the good will carry away from the divine judgment, saying "and then praise will be to each one" — namely of the good — "from God." And this praise indeed will be true, because God can neither be deceived, nor deceive. Rom. II, 29: "whose praise is not from men, but from God." II Cor. X, 18: "for not he who commends himself is approved, but he whom God commends."

After the apostle rebuked the Corinthians for the rashness by which they were judging the ministers of Christ, here he attacks their pride, by which they were despising the ministers of Christ. And concerning this he does three things. First he sets forth what he intends; second he assigns the reason, at the words *for who distinguishes you?* Third, speaking ironically, he mocks their contempt, at the words *you are already filled*. Concerning the first, it must be considered that the apostle above, wishing to check the contentions of the Corinthians which they were having on account of their ministers, had used the names of the good ministers of Christ, as above at I, 12 he said: *each one of you says: I indeed am of Paul, but I am of Apollo, and I am of Cephas*; and above at III, 22 where he said: *whether Paul, or Apollo, or Cephas*, and yet they were not glorying about the good ministers of Christ, nor were they dissenting on account of them, but on account of the pseudo-apostles, whom he did not wish to name, lest he should seem to speak against them out of hatred or envy; but in their place he had put his own name and the names of the other good preachers, and this is what he says, *now these things, brethren*, namely, what I said about the ministers, about whom you glory, and for whom you contend, *I have transferred*, that is, speaking figuratively, I have transferred, *to myself and Apollo*. For it says in Prov. I, 6: *they will attend to the parable and the interpretation, the words of the wise and their riddles*. And this *on account of you*, that is, for your benefit, II Cor. IV, 15: *all things are for your sake, that you may learn in yourselves*, lest one of you *be puffed up*, that is, become proud, against another, his neighbor, *for another*, namely for whichever minister of Christ, *above what is written*, that is, beyond the form described to you in what was said before. For it is said in Wis. IV, v. 19: *bursting them, puffed up, without voice*.

Then, when he says *for who distinguishes you?*, he assigns the reason why one ought not to be puffed up against another. And first he sets down the reason, saying *for who distinguishes you?* This can be understood in two ways: in one way thus: who distinguishes you from the mass of the lost? You cannot distinguish yourself: hence you do not have in yourself grounds to be proud against another. And concerning this distinguishing it is said in Ps. XLII, 1: *judge me, O God, and distinguish my cause from an unholy nation*. In another way it can be understood, *who distinguishes you*, namely making you superior to your neighbor? This you cannot do, and hence you ought not to be proud against him. And concerning this distinguishing it is said in Eccli. XXXIII, 11: *in the great discipline of the Lord he separated them, and changed their ways*. But among men, insofar as they are faithful to Christ, there is no distinction, because, as is said in Rom. XII, 5, *we, being many, are one body in Christ*. And Peter says: *he makes no distinction between us and them, purifying their hearts by faith*.

Second, he excludes a certain reasoning. For someone might be distinguished from the good or from the bad, being better than they on account of goods that 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 goods are from God, according to that word of Ps. CIII, 28: *when you open your hand, all things will be filled with goodness*; and Par. XXIX, 14: *all things are yours, and what we have received from your hand, we have given back to you*. And from this he concludes his point, saying *but if you have received it, why do you glory as if you had not received it?* He therefore glories as one not receiving, who glories about himself, and not about God, as is said of certain persons in Ps. XLVIII, v. 7: *who trust in their own strength, and glory in the abundance of their riches*. And to this pertains the first species of pride, namely when someone, being proud, says that what he has he has from himself, according to that word of Ps. XI, 5: *our lips are our own, who is our lord?* But he glories as one receiving, who, ascribing all things to God, glories about him, as was said above: *he who glories, let him glory in the Lord*. To glory in this way is not to be proud, but to be humbled under God, to whom man gives glory, according to that word of Eccli. at the end: *to him who gives me wisdom, I will give glory*.

Then, when he says *you are already filled*, he mocks their pride, since they were despising the apostles of Christ. And first in general, second in particular, at the words *we are fools*, etc. Concerning the first he does two things. First he mocks in them the fact that they presumed too much about themselves; second he derides in them the fact that they despised the apostles, at the words *for I think that God*, etc. Concerning the first he does two things. First he mocks them for the presumption by which they attributed to themselves what they did not have; second he mocks them for this, that they attributed to themselves alone what they did not have alone, at the words *you reign without us*. Now they attributed to themselves an abundance of goods, some of which are interior; and as to this he says *you are already filled*, that is, it seems to you that you are filled, that is, abundantly refreshed with spiritual sweetness, of which it is said in Ps. XVI, 15: *I shall be satisfied when your glory shall be manifested*. But it could truly be said to them that you are already filled, not with fullness, but with disgust, according to that word of Prov. XXVII, 7: *the soul that is full will tread upon the honeycomb*. But some are exterior goods, and as to this he says *you have already become rich*, as it seems to you, namely with spiritual riches, of which it is said in Is. c. XXXIII, 6: *the riches of salvation are wisdom and knowledge*. Similar is what is said in Apoc. III, v. 17: *you say, I am rich, and made wealthy, and have need of nothing*. But against this seems what he said above at the beginning, saying that *in all things you have been made rich in him, in all utterance, and in all knowledge*, etc. But it must be said that above he spoke as to the good among them, but here he speaks as to the presumptuous, who were proud about what they did not have. And satiety and riches can be distinguished otherwise, so that satiety is referred to the use of grace, by which one enjoys spiritual things; but riches to the very habits of the graces.

Second, when he says *you reign without us*, he mocks them for attributing to themselves alone what they did not have. Hence he says *you reign without us*, that is, thus it seems to you, that the kingdom belongs to you, not to us. For thus they were deceived by the pseudo-apostles, so as to believe that they alone had the truth of the faith, which consists in the kingdom of God, but that the apostle and his followers were in error. Against whom it is said in Is. V, 8: *shall you dwell alone in the midst of the earth?* And lest the apostle should seem to say this out of envy, he adds *would that you did reign*. For he wishes that they might have the true faith, according to that word of Act. XXVI, 29: *I wish that all who hear would become such as I also am, except these bonds*. And so that he might offer them examples of humility, he adds *that we also might reign with you*, as if to say: if you have some excellence, we do not disdain to follow you, as you disdain to follow us, against what is said in Gal. IV, v. 18: *it is good to be zealous in good always*.

And it must be noted that the apostle here touches on four species of pride, of which the first is when someone thinks that what he has, he does not have from God, which he touches saying *why do you glory as if you had not received it?* And this can also be reduced to the second species, by which someone thinks he has received by his own merits. The third species is when someone boasts that he has what he does not have, and as to this he says *you are already filled, you have already become rich*. The fourth species is when someone, despising the rest, wishes to be seen singularly, and to this pertains what he says *you reign without us*.

Then, when he says *I think that God*, etc., he mocks them for this, that they despised the apostles of Christ, and first he sets down the contempt ironically; second the cause of the contempt, at the words *because we have become a spectacle*. He says therefore first: I said before, that you reign without us, *for I think*, that is, you seem to think, that *God has shown us the apostles as the last*, though it is said below at c. XII, 28 that God has placed in the Church first apostles. For thus is fulfilled what is said in Matth. XX, 16: *the first shall be last, and the last first*. And he gives an example: *as it were destined to death*. For those who are condemned to death are held as the last among men, as being unworthy to live, and such the apostles are considered by worldly men, according to that word of Ps. XLIII, 22: *we are esteemed as sheep for the slaughter*.

Then, when he says *because a spectacle*, he assigns the cause of the contempt. Concerning which it must be considered that when some are condemned to death, men are called together to their killing, as it were to a spectacle, and this happened most of all in the case of those who were condemned to the beasts. Because the apostles were as it were destined to death, he adds *because we have become a spectacle to the world*, as if the whole world ran together to watch our killing, according to that word of Ps. XLIII, v. 14: *you have made us a reproach to our neighbors*. He explains, however, what he means by the name "world," when he adds *and to angels, and to men*, namely good and bad. For to their spectacle ran together good angels to strengthen, but bad ones to attack; good men to have compassion and to take an example of patience, bad men to persecute and to mock.

Then, when he says *we are fools*, etc., he mocks them in particular, in that they despised the apostles. And concerning this he does two things. First he sets down the contempt; second the cause of the contempt, at the words *even to this hour*, etc. Concerning the first he mocks their contempt as to this, that they attributed excellence to themselves, and deficiency to the apostles. And first as to perfection of intellect. And as to this he says *we are fools for Christ's sake*, that is, we are considered fools, because we preach the cross of Christ, above I, 18: *the word of the cross is foolishness to those who perish*, and also because on account of Christ we endure reproaches and contentions, according to that word of Wis. V, 4: *we fools esteemed their life madness*. Likewise, as is read in Act. c. XXVI, 24, Festus said to Paul: *you are mad, Paul, much learning is turning you to madness*. *You*, according to your own estimation, *are wise in Christ*, because namely you neither dare to confess his cross publicly, nor endure persecution for him. Prov. XXVI, 16: *the sluggard seems wiser to himself than seven men who give answer*. Second, as to power of action, when he says *we are weak*, we are considered so, namely, in exterior things, on account of the afflictions which we endure. II Cor. XII, 9: *I will gladly glory in my infirmities*. *But you*, namely according to your own estimation, *are strong*, namely in bodily things, because you live securely without tribulation. Is. V, 22: *woe to you who are mighty to drink wine, and strong men to mix drunkenness*. *You are noble*, namely, according to your own estimation, that is, worthy of honor, who outwardly suffer no insults. Is. XIX, 11: *I am the son of the wise, the son of ancient kings*. *But we are ignoble*, according to your estimation and that of others, because we are held in contempt. Above I, 27: *the things that are contemptible in the world and ignoble God has chosen*. And yet according to the truth of the matter it is the reverse. For only those are contemptible who despise God, according to that word of I Kings c. II, 30: *but those who despise me shall be ignoble*.

Then, when he says *even to this hour*, etc., he assigns the cause of the contempt. And first he sets down as the cause the lack of temporal goods; second the evils which were understood in them, at the words *we are cursed and we bless*; third he concludes his point, at the words *as it were the refuse*. Concerning the first he does two things. First he sets down the lack which they suffered in necessary things. Hence as to what pertains to food, he says *even until this hour*, that is, continuously from our conversion up to the present time, *we hunger and thirst*. II Cor. XI, 27: *in hunger and thirst*. But as to clothing, he adds *and we are naked*, that is, on account of lack of garments, because they were also sometimes stripped. Job XXIV, 7: *men strip the naked, taking away their garments, who have no covering in the cold*. But against this seems what is said in Ps. XXXVI, v. 25: *I have not seen the just forsaken, nor his seed seeking bread*. But it must be said that the apostles suffered in such a way that they were not forsaken, because divine providence moderated in them both abundance and want, as much as was expedient for them for the exercise of virtue. Hence also the apostle, Phil. IV, 11 ff.: *everywhere and in all things I have been instructed, both to be full, and to be hungry; both to abound, and to suffer need; I can do all things in him who strengthens me*.

Second, he sets down their lack of those things which pertain to the well-being of human life, the first of which is reverence shown by men, against which he says *and we are buffeted*, which indeed happens more for reproach than for punishment. Hence of Christ we read in Matth. XXVI, 67, that *they spat in his face, and buffeted him*. Second, rest in a place is required, against which it is said *and we are unsettled*, both because they were driven by persecutors from place to place, according to that word of Matth. X, 23: *if they persecute you in one city, flee into another*, and also because for the carrying out of their office they ran about everywhere, according to that word of Io. c. XV, 16: *I have appointed you that you should go*. Third, the help of those ministering is required, against which it is said *and we labor, working with our own hands*, both because sometimes no one gave them means of sustenance; and also because by the labor of their hands they acquired their living, either to avoid burdening the faithful, or to repel the pseudo-apostles, who preached for gain, as is found in II Cor. XII, 16 ff.; and also, so as to give the idle an example of laboring, as is found in II Thess. III, 9. Hence Paul says, Act. XX, v. 34: *these hands have ministered to my necessities, and to those who are with me*.

Then, when he says *we are cursed*, etc., he sets down the evils which the apostles suffered. And first in words, when he says *we are cursed*, that is, men speak evil of us, either to detract, or to inflict insults, or even by imprecating evils. Jer. XV, v. 10: *all curse me*. *And we bless*, that is, we render good for evil, according to that word of I Pet. III, 9: *not rendering evil for evil, but contrariwise blessing*. Second, in deeds, and as to this he says *we suffer persecution*, not only as to this, that we are driven from place to place, which is properly called persecution, but as to this, that we are troubled in many ways, according to that word of Ps. CXVIII, 157: *many are they who persecute me and afflict me*. *And we endure*, namely all things patiently in Christ. Eccli. I, 29: *even to a time the patient will endure*. Third, he touches the cause of both, when he says *we are blasphemed*, that is, blasphemies are imposed upon us, since we are called magicians or evildoers, and are reputed enemies of God, according to that word of Io. c. XVI, 2: *the hour comes, that whoever kills you will think he does a service to God*; and Rom. III, 8: *as we are blasphemed, and as some affirm that we say, let us do evil, that good may come*. Yet, *we beseech God for those who persecute and blaspheme us*, according to that word of Matth. V, 44: *pray for those who persecute and calumniate you*.

Then, when he says *as it were the refuse*, etc., he concludes from all that has been said their contempt, saying: and on account of all that has been said we have become *as it were the refuse of this world*, that is, we are reputed both by Jews and by Gentiles, as those by whom the world is defiled: and that by our killing the world may be purged, and *as it were we are the offscouring of all*. That is called offscouring which is any refuse, whether of fruit, or of iron, or of any other thing. And this *even until now*, because indeed we continually suffer this. But at some time it will cease, according to that word of Wis. V, 3, where it is said from the mouth of the wicked: *these are they whom we once held in derision, and as a byword of reproach*. And afterward it is added: *how then are they numbered among the sons of God?*

After the Apostle has reprimanded the Corinthians for this, that they judged the apostles rashly and presumptuously despised them, here he presses on toward their correction, and first by a word of admonition; second, by example, where he says I beg you therefore, brothers, etc.; third, by the scourge of correction, where he says as though I were not going to come, etc. Concerning the first he does three things.

First he sets forth the manner of admonition, saying these things, namely what I have said to you thus far in the course of the epistle, I write not that I may confound you, namely with an evil confusion, which sends into despair, although I would wish you to be confounded with the confusion which avoids sin, according to that word of Ecclesiasticus 4:25: there is a confusion that brings sin, and there is a confusion that brings grace and glory. But I admonish you of the aforesaid things, as sons. Ecclesiastes 7:25: do you have sons? Instruct them, and take care of them from their childhood.

Second he shows the fitting manner of admonishing, saying for although you should have ten thousand tutors in Christ, yet not many fathers. Here it must be considered that a father is one who first begets: but a tutor is one who nourishes and instructs one already born. Galatians 3:24: the law was our tutor in Christ. Therefore the Apostle says he is their father in Christ, because he first preached the Gospel to them. Hence, assigning the reason for what he had said, he adds for in Christ Jesus through the Gospel I have begotten you. Now generation is a process toward life, and man lives in Christ through faith. Galatians 2:20: but that I now live in the flesh, I live in the faith of the Son of God. But faith, as is said in Romans 10:17, is from hearing, and hearing through the word. Hence the word of God is the seed by which the Apostle begot them in Christ. Hence James 1:18: of his own will he begot us by the word of truth. But he calls others tutors, because after they had received the faith, these helped them: so that the same comparison is to be understood, as regards the preaching of the Gospel, of the tutor to the father, which was set out above in III, 6ff., as of the one who waters to the one who plants, and of the one who builds upon to the one who lays the foundation.

Then, when he says I beg you therefore, brothers, he presses on to correct them by his own example. And first he exhorts them to imitate his example, saying: therefore since you are sons, since it belongs to good sons to imitate their fathers, I beg you, be imitators of me, namely that you may not judge rashly, just as I do not, because I do not presume to judge even myself, and that you may think humbly of yourselves, and more highly of others. Hence it was not without cause that he used this manner of speaking: we are weak, you are strong. 2 Thessalonians 3:9: that we might give ourselves as a pattern to you, for you to imitate.

It must be noted, however, that those whom above he named sons, he now names brothers. But he had called them his sons in Christ, because he had begotten them not for himself, but for Christ, and because he himself had been begotten by Christ, he consequently had them as brothers and sons. Therefore they ought to imitate him as a father only insofar as he himself imitated Christ, who is the principal father of all. And by this, occasion is taken away from subjects of clinging to the bad examples of their superiors. Hence in this subjects ought to imitate their superiors only in that in which these superiors themselves imitate Christ, who is the infallible rule of truth; hence he set himself as an example to the apostles. John 13:15: I have given you an example, that as I have done, etc. Which example indeed Paul followed, according to that saying of Job 23:11: my foot has followed his steps, I have kept his way, and have not declined from it.

Second he removes the excuse of ignorance, saying for this reason I have sent to you Timothy, who is my most dear and faithful son in the Lord, according to that saying of Philippians 2:20, speaking of Timothy: I have no one so like-minded, who is solicitous for you with sincere affection. Who will remind you of my ways, that is, who will teach you my proceedings, that is, all my works, and admonish you to follow them, according to that saying of Jeremiah 6:16: ask about the ancient paths, which is the good way, and walk in it. Which ways indeed are in Christ, and therefore you ought not to disdain to follow them, according to that saying of Psalm 24:4: show me your ways, O Lord. And let this not seem burdensome to you, because I impose this on all in common. Hence he adds as I teach everywhere in the Church. Colossians 1:5f: you have heard the gospel of truth, which has come to you, as also in the whole world. Or what he says my ways is to be referred to works, but what he says as also everywhere is to be referred to teachings. For to this end Timothy had been sent, that he might induce them to imitate his works, and to hold to the Apostle's teachings.

Then, when he says as though I were not going to come to you, he threatens them with the scourge of correction. And first he shows that they are worthy of the scourge of correction, saying as though I were not going to come to you, some are puffed up, namely among you, as though not fearing to be convicted of their pride by me, and yet they are worthy of scourges: for the humble are corrected by words alone, but the proud need scourges, according to that saying of Job 40:7: look upon all the proud, and confound them.

Second he foretells to them his coming, by which he will come to judge, where first he foretells the coming, saying but I will come to you quickly. And because it is said in Proverbs 16:9: the heart of man disposes his way, but it is the Lord's to direct his steps, therefore he adds if the Lord will. James 4:15: if the Lord will, and if we shall live, we will do this or that. Second he foretells to them his judicial knowledge, when he says and I will know, namely in judicial order, according to that saying of Job 29:16: the cause which I did not know, I investigated most diligently. Not the speech of those who are puffed up, but the power, as if to say: not on account of these things will those be approved by my examination who abound in words, but if they should abound in power; because, as is said in Proverbs 14:23, where words are very many, there is often poverty.

Third he assigns the reason, saying for the kingdom of God is not in speech, but in power, that is, those who abound in speech do not for that reason belong to the kingdom of God, according to that saying of Matthew 7:21: not everyone who says to me: Lord, Lord, shall enter into the kingdom of heaven, but he who does the will of my Father.

Lastly he threatens them with correction, reserving nevertheless the correction to their own choice, saying what do you want? Shall I come to you with a rod, namely of discipline, to chastise you, or in charity, that is, in a showing of love, and in a spirit of gentleness, so that I may do nothing harsher with you? For this depends on you; for if you remain in the way of folly, it is necessary for me to come to you with a rod, according to that saying of Proverbs 22:15: folly is bound up in the heart of a child, and the rod of discipline will drive it away. But if you correct yourselves, I will show you charity and gentleness, Galatians, last chapter: you who are spiritual, instruct such a one in the spirit of gentleness. But he does not say this as though, if coming with the rod, he would not come with charity, since it is written in Proverbs 13:24: he who spares the rod, hates his son; but he who loves him, instructs him diligently — but because he who is chastised with the rod does not always feel the sweetness of charity, as do those whom he consoles gently.