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

I will not hide the mysteries of God from you, etc., Wisdom VI, 24. The term "sacrament" is customarily taken in two ways. For sometimes "sacrament" is said of any secret whatsoever, and especially concerning sacred matters; sometimes "sacrament" is said of the sign of a sacred thing, in such a way that it both bears its image and exists as its cause, according to which we speak of the seven sacraments of the Church, namely Baptism, confirmation, the Eucharist, penance, extreme unction, order, and matrimony. In this latter signification of "sacrament," indeed, the first signification is also contained; for in these sacraments of the Church, divine power more secretly works salvation, as Augustine says. These sacraments of God, therefore, the prelate, or teacher of the Church, ought not to hide from the faithful of Christ but to make manifest, for three reasons. First indeed, because this pertains to the honor of God, according to that word of Tobit XII, 7: it is good to hide the sacrament of a king, but to reveal and confess the works of God is honorable. Second, because this pertains to the salvation of men, who through ignorance of these things could fall into despair, just as it is said of certain ones in Wisdom II, 22, that they did not know the sacraments of God, nor did they hope for the reward of justice, because through the sacraments men are purified, so that they may be prepared to receive the reward of justice. Third, because this pertains to the owed office of a prelate or teacher, according to that word of Ephesians III, 8: to me, the least of all the saints, this grace was given, to enlighten all as to what is the dispensation of the sacrament hidden from the ages in God. Thus, therefore, the aforesaid words show us the subject matter of this epistle, in which the Apostle deals with the sacraments of the Church. For whereas in the epistle to the Romans he had commended the grace of God, which works in the sacraments of the Church: here, that is, in the first epistle to the Corinthians, he deals with the sacraments of the Church themselves; but in the second, with the ministers of the sacraments. Let us, then, first look at the text.

This epistle, then, is divided into two parts. In the first part he sets forth the epistolary greeting; in the second he pursues his intention, at the words I give thanks to my God. Concerning the first he does three things. First he sets forth the persons who greet; second, the persons greeted, Church of God, etc.; third he wishes them salutary goods, at the words grace to you and peace.

Concerning the first he does two things. First he sets forth the principal person, whom he describes by name, saying Paul, concerning which name enough has been said in the epistle to the Romans. Here, however, let it suffice to say that he places this name first as a sign of humility; for Paul is the same as small, which pertains to humility. 1 Kings 15:17: When you were small in your own eyes, you were made head over the tribes of Israel. Matthew 11:25: You have hidden these things from the wise and prudent, and have revealed them to little ones.

Next he describes him by his dignity. And first he sets forth the manner of attaining this dignity, when he says called, according to Hebrews 5:4: No one takes the honor to himself, but he who is called by God, as Aaron was. Second he sets forth the dignity itself, saying apostle of Jesus Christ, which indeed is the first dignity in the Church, and is interpreted as one sent, because they were sent by God, that they might act in his place on earth. Hence it is said in Luke 6:13, that he chose twelve, whom he also named apostles, and below, 12:28: God has placed some in the Church, first indeed apostles, etc. Third he sets forth the origin or cause of this dignity, when he says through the will of God. This is to be understood of the will of good pleasure, from which those who in manifold ways preside over the churches are made perfect. Ecclesiasticus 10:4: In the hands of God is the power of the earth, and he will raise up over it a useful ruler in due time. And concerning this aforesaid will it is said to us under a figure, Job 37:12, that they go about all things in a circuit, wherever the will of the one governing has led them. But God allows some to be set in charge on account of the sins of their subjects, according to Job 34:30: He makes a hypocrite to reign on account of the sins of the people. But such a ruler is not said to be according to the will of God, but according to his indignation, according to Hosea 13:11: I will give you a king in my fury, and I will take him away in my indignation.

Second he sets forth the person joined with him, when he says and Sosthenes, the brother, whom he joins to himself in the greeting, because he had reported to the apostle the contentions and other failings of the Corinthians, lest this should seem to have been done out of hatred; and therefore he names him brother, to show that he had done this out of zeal for charity. Proverbs 9:8: Reprove a wise man, and he will love you.

Then he sets forth the persons greeted, when he says to the Church of God which is at Corinth. And first he sets forth the principal persons, whom he describes in three ways. First indeed from place, when he says to the Church of God which is at Corinth, that is, to the faithful of Christ gathered at Corinth. Psalm 34:18: I will confess to you in the great church. Second from the gift of grace, when he says sanctified in Christ Jesus, that is, in the faith, the passion, and the sacrament of Christ Jesus. Below 6:11: but you have been washed, but you have been sanctified. Hebrews, last chapter: Jesus, that he might sanctify the people by his own blood, suffered outside the gate. Third he sets forth the origin of grace, when he says called saints; because, namely, they came to holiness through the grace of their calling. Romans 8:30: Whom he predestined, these he also called. 1 Peter 2:9: He called you out of darkness into his marvelous light.

Second he sets forth the secondary persons, namely the faithful who were not in the city itself but dwelt in the diocese of the city or its district. Hence he adds to you, I say, who are at Corinth I write, with all who call upon the name of our Lord Jesus Christ, namely through a true confession of faith. Joel 2:32: Everyone who shall call upon the name of the Lord shall be saved. And this in every place of theirs, that is, subject to their jurisdiction, and ours, because by the fact that they were subject to the bishop of the city, they were not exempted from the power of the apostle; rather they were themselves more subject to the apostle than to those to whom he himself had subjected them. Psalm 102:22: In every place of his dominion, bless the Lord, O my soul.

Finally, in the greeting, he sets forth the salutary goods that he wishes for them, the first of which is grace, through which we are justified from sins, Romans 3:24: justified freely through his grace; and the last is peace, which is perfected in eternal happiness. Psalm 147:14: Who has placed peace as your borders. Isaiah 32:18: My people shall sit in the beauty of peace. But by these two he includes all the others. Hence he says grace and peace. He shows the cause of these, adding from God our Father, according to James 1:17: Every best gift and every perfect gift is from above, descending from the Father of lights. But he adds and from the Lord Jesus Christ, through whom, as it is said in 2 Peter 1:4, God has given us the greatest and precious promises. John 1:17: Grace and truth were made through Jesus Christ.

Now what he says from God our Father can be understood of the whole Trinity, by whom we were created and adopted as sons. But and from the Lord Jesus Christ is added, not because he is another person or hypostasis besides the three persons, but on account of another nature. Or what is said God our Father is taken, by a certain appropriation, for the person of the Father, as in John 20:17: I ascend to my Father, my God and your God. But in that he adds and the Lord Jesus Christ, the person of the Son is made manifest. But the Holy Spirit is passed over in silence, because he is the bond of the Father and the Son, and is understood from both; or because he is the gift of both, he is understood in the gifts, of which he speaks when he says grace and peace, which are given through the Holy Spirit. Below 12:11: All these things the one and the same Spirit works.

Then when he says I give thanks to my God, he begins the epistolary treatise. And first he gives thanks for their goods, that they might bear the correction of their failings more tolerably; second he sets forth their instruction, at the words but I beseech you, brothers. Concerning the first he does two things. First he gives thanks for the goods which they had already received; second for the goods which they were awaiting for the future, at the words waiting for the revelation.

Concerning the first he does two things. First he sets forth the giving of thanks, when he says I give thanks to my God, who, namely, although he is the God of all through creation and governance, is nevertheless his own and that of any just person through faith and devotion. Psalm 117:28: You are my God, and I will confess to you. He also shows when he gives thanks, when he says always, because this giving of thanks proceeds from the affection of charity, which was constant in his heart. Proverbs 17:17: He who is a friend loves at all times. And although he loved them at all times, and actually gave thanks for their goods, nevertheless he also gave thanks for them at all the hours which he had set apart for prayer. He also shows for whom he gives thanks, when he says for you, concerning whose goods, namely, he rejoiced on account of the union of charity, as if they were his own. 3 John 4: I have no greater grace than this, than to hear my children walk in truth.

Second he shows the matter of the thanksgiving, and first in general, when he says in the grace of God, that is, through the grace of God, which is given to you in Christ Jesus, that is, through Christ Jesus. John 1:16: Of his fullness we have all received grace for grace. Second in particular, where first he shows the abundance of grace when he says that in everything, namely, that pertains to salvation, you have been made rich, that is, abounding, in him, that is, through Christ, according to 2 Corinthians 8:9: for your sake he became poor, that by his poverty you might become rich. And he explains in what things they have been made rich, when he says in all speech, either because they spoke in every kind of tongue, or because they abounded in the word of doctrine. But speech would not be uttered in an orderly way unless it proceeded from knowledge, and therefore he adds in all knowledge, that is, understanding of all the Scriptures, and universally of all things that pertain to salvation. Wisdom 10:10: He gave him the knowledge of the saints. But this that the apostle says must be referred to those who were more perfect in the Church, in whom also the other lesser ones possessed these riches, as Augustine says on John: if you love the unity to which you cling, you have whatever another has in it; take away envy, and what another has is yours; for those whom desire and envy separate, charity joins together.

Second he shows their rectitude, saying as the testimony of Christ has been confirmed in you; the word of doctrine would not be right, nor the knowledge right, if it disagreed with the testimony of Christ, or if the testimony of Christ did not firmly adhere to their hearts through faith; because, as it is said in James 1:6, he who wavers is like a wave of the sea, which is moved and carried about by the wind. But he says testimony of Christ, either because the prophets foretold concerning him, according to Acts 10:43: to him all the prophets bear witness; or because Christ himself bore witness, according to John 8:14: if I bear witness of myself, my witness is true; or also because the apostle in his preaching gave testimony to Christ. Acts 22:18: They will not receive your testimony concerning me.

Third he touches on the perfection of grace, when he says so that nothing is wanting to you in any grace, because, namely, in different persons they had all the gratuitous graces. For it pertains to divine providence, that it grant necessary things without defect. Psalm 33:10: Nothing is wanting to those who fear him; and again: but those who seek the Lord shall not be diminished of any good.

Then he sets forth the goods to be awaited in the future. And concerning this he does three things. First he sets forth the awaiting of the future good, saying to you, I say, not only having grace in the present, but also awaiting, for the future, the revelation of our Lord Jesus Christ, namely by which he will be revealed to his saints, not only through the glory of his humanity, according to Isaiah 33:17: they shall see the king in his beauty, but also through the glory of his divinity, according to Isaiah 40:5: the glory of the Lord shall be revealed; which revelation indeed makes men blessed. 1 John 3:2: But when he shall appear, we shall be like him, and we shall see him as he is. And in this eternal life consists, according to John 17:3: this is eternal life, that they may know you, the only true God, and Jesus Christ, whom you have sent. But as those to whom Christ is revealed are blessed in reality, so those who await this are blessed in hope. Isaiah 30:18: Blessed are all who wait for him. And therefore he gives thanks for this very expectation.

Second he shows that this expectation is not vain, by the help of divine grace. Hence he adds: who, namely Christ, who gave you the hope of this revelation, will also confirm you in the grace received. 1 Peter, last chapter: after you have suffered a little, he himself will perfect, confirm, and establish you. And this even to the end, namely of your life. Matthew 10:22: He who perseveres to the end, he shall be saved. But not that you may be without sin: because, if we shall say that we have no sin, we deceive ourselves, and the truth is not in us, as it is said in 1 John 1:8, but that you may be without reproach, that is, without mortal sin. 1 Timothy 3:10: Let them minister, having no crime. And this, I say, will be in the day of the coming of our Lord Jesus Christ, because, namely, he who is found without reproach on the day of death, will arrive without reproach at the day of judgment, according to Ecclesiastes 11:3: if the tree falls to the south, or to the north, in whatever place it falls, there it shall be. But unless one is now found without reproach, he would await that revelation in vain.

Third he assigns the reason for his promise, saying that God will confirm you, which you ought to hope, because God is faithful (Deuteronomy 32:4: God is faithful and without any iniquity), through whom you have been called into the fellowship of his Son Jesus Christ our Lord, that is, that you may have fellowship with Christ, both in the present through the likeness of grace, according to 1 John 1:7: if we walk in the light, as he also is in the light, we have fellowship with him with one another, and in the future through the participation of glory, Romans 8:17: if we suffer together, that we may also be glorified together. But God would not seem to be faithful, if he called us to the fellowship of his Son and denied us, as far as it is in him, those things by which we could arrive at him. Hence Joshua 1:5 says: I will not forsake you, nor abandon you.

Having given the greeting and prayer, here he begins to instruct them. And first there is set down instruction concerning the things that pertain commonly to all, namely concerning the things that pertain to the ecclesiastical sacraments. Second he instructs them concerning the things that pertained to certain ones, chapter XVI, *now concerning the collections that are made for the saints*, etc. Now in the sacraments three things are to be considered. First indeed the sacrament itself, as Baptism; second that which is the reality signified and contained, namely grace; third that which is the reality signified and not contained, namely the glory of the resurrection. First therefore he treats of the sacraments themselves; second of the graces themselves, chapter XII, *now concerning spiritual things I do not wish you*, etc.; third, of the glory of the resurrection, below in XV, *now I make known to you*. Concerning the first he does three things. First he determines the things that pertain to the sacrament of Baptism; second the things that pertain to the sacrament of matrimony, chapter V, there *it is heard altogether among you*, etc.; third the things that pertain to the sacrament of the Eucharist, chapter VIII, there *now concerning the things that are sacrificed to idols*. Now the Lord, Matthew last chapter, gave the disciples a command concerning doctrine together with Baptism, saying *going, teach all nations, baptizing*, etc. And therefore the apostle in the first part treats of doctrine together with Baptism. Now it is to be known that among the faithful Corinthians there was a certain dissension on account of the baptizers and teachers; for those who were instructed despised the others, as though they had received a better doctrine, and a better Baptism. Hence concerning the first he does two things. First he removes the contention; second the cause of the contention, which consisted in this, that they gloried concerning certain ones, and despised the other ministers of Christ, below in chapter III, *and I, brothers, was not able to speak to you*. Concerning the first he does three things. First he sets forth the admonition; second he shows the necessity of the admonition, there *for it has been signified to me*, etc.; third he assigns the reason for the admonition, there *is Christ divided?* etc. Concerning the first two things are to be considered. First indeed that which induces them to keep the admonition. In one way through his own humility, when he says *now I beseech you*, etc. Proverbs XVIII, 23: *the poor man speaks with entreaties*. In another way through fraternal charity, when he says *brothers*, because indeed he said this out of the affection of fraternal charity. Proverbs XVIII, 19: *a brother who is helped by a brother is like a strong city*. Third through reverence for Christ, when he says *through the name of our Lord Jesus Christ*, which is to be honored by all, and to whom all ought to be subject. Philippians II, 10: *at the name of Jesus every knee should bend*. Second it is to be considered that he induces them to three things. First indeed to concord, when he says *that you all say the same thing*, that is, that you all confess the same faith, and put forth the same judgment concerning the things that are to be done in common. Romans XV, 6: *that with one mind, with one mouth, you may honor God*. Second he forbids the vice contrary to the virtue, when he says *and that there be no schisms among you*, because ecclesiastical unity ought not to be divided, in sign of which the soldiers concerning the seamless tunic, John XIX, 24, said: *let us not tear it, but let us cast lots for it, whose it shall be*. Now there are properly schisms when, whether on account of a diverse confession of faith, or on account of diverse judgments about what is to be done, men of one body are separated into diverse parts. Isaiah XXII, verse 9: *you shall see the breaches of the city of David, for they are multiplied*. Third he induces them to that by which they can avoid schisms, namely to perfection. For the cause of division is when each one seeks a partial good, the perfect good, which is the good of the whole, being set aside. And therefore he says *but be perfect in the same mind*, namely by which judgment is made concerning things to be done, *and in the same knowledge*, by which judgment is made concerning things to be known, as if he were to say: through these things you will be able to be perfect, if you persist in unity. Colossians III, 14: *above all things have charity, which is the bond of perfection*. Matthew V, 48: *be perfect as your heavenly Father is perfect*.

Then, when he says *it has been signified to me*, he shows the necessity of the aforesaid admonition, namely because they were laboring under the vice of contention, as if he were to say: therefore it is necessary to induce you to this, because it has been signified to me, my brothers, by those who are of Chloe, that is, in a certain estate subject to the jurisdiction of the Corinthians, or Chloe can be the name of a matron, in whose house many of the faithful were gathered, that there are contentions among you, against that which is said Proverbs XX, 3: *it is an honor for a man to keep himself from contentions*. And he explains the manner of the contention, adding *now this I say*, that is, I name the contention, that each one of you names himself from him by whom he was baptized and instructed, and says: *I indeed am of Paul*, because he had been baptized and instructed by Paul; another *but I am of Apollo*, who indeed had preached to the Corinthians, as is found Acts XIX, 1; another *but I am of Cephas*, namely of Peter, to whom it was said John I, verse 42: *you shall be called Cephas, which is interpreted Peter*. Now this indeed they said because they thought that a better Baptism was given by a better baptizer, as though the power of the baptizer operated in those baptized. And of this the pseudo-apostles boasted, according to that Psalm XLVIII, 12: *they have called their own names in their own lands*. But another says *but I am of Christ*, who alone blessed, because the power of Christ alone operates in the Baptism of Christ. John I, 33: *upon whom you shall see the Spirit descend and remain, he it is who baptizes*. And therefore those baptized by Christ alone are named Christians, not however Paulines from Paul. Isaiah IV, 1: *only let your name be called upon us*. Now for the avoidance of this error, the Greeks are said to use this form in baptizing: *let the servant of Christ Nicholas be baptized in the name of the Father, and of the Son, and of the Holy Spirit*, so that it may be given to be understood that man does not baptize inwardly, but is baptized by Christ. Because, however, man also baptizes by ministry, as a member and minister of Christ, therefore the Church uses this form in baptizing: *I baptize you in the name of the Father, and of the Son, and of the Holy Spirit*, which indeed is more express according to the form handed down 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*, etc., where he says that the apostles themselves are baptizing, according to which manner the minister of the sacrament says: *I baptize you*.

Then, when he says *is Christ divided?* etc., he sets down the reason for the aforesaid admonition, why among them there ought not to be tearings and contentions, and first on the part of Baptism; second on the part of doctrine, there *not in wisdom of speech*, etc. Concerning the first he does three things. First he sets down the unfitting thing that follows from the aforesaid contention; second he manifests why that unfitting thing follows, there *was Paul crucified*, etc.; third he excludes a certain false suspicion, there *I give thanks to my God*, etc. He says therefore first: I said that each one of you says *I am of Paul, I of Apollo*, and from this it follows that Christ is divided. Nor does it matter whether it is read interrogatively or as a plain assertion. Now this can be understood in one way, as if he were to say: through this, that there is contention among you, Christ is divided from you, who dwells only in peace, according to that Psalm LXXV, 3: *his place has been made in peace*. Isaiah LIX, 2: *your iniquities have divided between you and your God*. But better can this be understood otherwise, so that the sense is: through this, that you believe the Baptism to be better which is given by a better baptizer, it follows that Christ, who principally and inwardly baptizes, is divided, that is, differing in his power and effect, according to the difference of ministers: which is evidently false through that which is said Ephesians IV, 5: *one Lord, one faith, one Baptism*. But still better is this understood as the apostle says: from this, that you attribute to others the things that are proper to Christ, in a certain way you divide Christ, making several christs, against that which is said Matthew XXIII, 10: *one is your master, Christ*. Isaiah XLV, verse 22: *turn to me, and you shall be saved, all the ends of the earth, for I am the Lord, and there is no other*. Now it is to be known that Christ in the sacrament of Baptism has a twofold power proper to himself. One indeed divine, by which together with the Father and the Holy Spirit he cleanses inwardly from sin, and this could be communicated to no creature. The other however is a proper power according to human nature, which is the power of excellence in the sacraments, and it consists in four things. Of which one is, that he himself instituted the sacraments; the second is that he could confer the effect of the sacraments without the sacrament; the third is that the merit of his passion operates in Baptism and the other sacraments; the fourth is that at the invocation of his name the sacraments are conferred. Now this power of excellence, and especially as to the last, he could have conferred on the ministers of Baptism, namely that Baptism should be consecrated in their names, but he was unwilling, lest a schism should arise from this in the Church, while as many Baptisms would be reckoned as there were baptizers. And this is what, according to the exposition of Augustine, John the Baptist confesses he did not know concerning Christ, namely whether he retained this power for himself.

Then, when he says *was Paul*, etc., he shows the aforesaid unfitting thing to follow from their error, in that they thought the Baptism to be diverse according to the difference of the baptizers; for this would be the case, if Baptism had its efficacy from the baptizers, which indeed belongs to Christ alone. Now he shows this in two ways. First indeed on the part of the passion of Christ, in whose power Baptism operates, according to that Romans VI, 3: *whoever of us have been baptized in Christ Jesus, have been baptized in his death*. And therefore he says *was Paul crucified for you?* As if he were to say: was the passion of Paul the cause of our salvation, so that Baptism should have the power of saving according to him? As if he were to say: no. For this is proper to Christ, that by his passion and death he wrought our salvation. John XI, 50: *it is expedient that one man should die for the people, and that the whole nation should not perish*. II Corinthians chapter V, 14: *one died for all*. But it seems to be against this that the apostle says Colossians I, 24: *I rejoice in my sufferings for you, and I fill up those things that are lacking of the sufferings of Christ, in my flesh, for his body, which is the Church*. But it must be said that the passion of Christ was salvific for us not only by way of example, according to that I Peter II, 21: *Christ suffered for us, leaving you an example, that you should follow his steps*, but also by way of merit, and by way of efficacy, inasmuch as by his blood we are redeemed and justified, according to that Hebrews last chapter: *that he might sanctify the people by his own blood, he suffered outside the gate*. But the passion of others is salvific for us only by way of example, according to that II Corinthians I, 6: *whether we are afflicted, it is for your exhortation and salvation*. Second he shows the same thing from the power of the name of Christ, which is invoked in Baptism. Hence he adds *or were you baptized in the name of Paul?* As if he were to say: no. For as is said Acts IV, 12, *there is no other name given to men, by which we must be saved*. Hence also Isaiah XXVI, 8 it is said: *your name and your memorial is in the desire of the soul*. But it seems that men are not baptized in the name of Christ. For it says Matthew last chapter: *teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit*. But it must be said that in the primitive Church, because the name of Christ was greatly hateful, in order that it might be rendered venerable, the apostles baptized in the name of Christ by a special ordination of the Holy Spirit. Hence it is said Acts chapter VIII, 12, that in the name of Christ men and women were baptized. And yet, as Ambrose says, in the name of Christ the whole Trinity is understood. For Christ is interpreted anointed, in which is understood not only he who is anointed, who is the Son of God, but also the anointing itself, which is the Holy Spirit, and the anointer himself, who is the Father, according to Psalm XLIV, 8: *God, your God, has anointed you with the oil of gladness above your fellows*. Now, however, because the name of Christ is already great among the nations from the rising of the sun even to the setting, as is said Malachi I, 11, the Church uses the form first instituted by Christ, baptizing in the name of the Father, and of the Son, and of the Holy Spirit. And yet whoever are baptized in this form are baptized in the name of him who is truly the Son of God, according to that I John last chapter: *that we may be in his true Son, Jesus Christ*. All the faithful are also baptized in the name of Christ, that is, by faith and confession of the name of Christ, according to that Joel chapter II, 32: *whoever shall call upon the name of the Lord shall be saved*. Hence those baptized are named Christians from Christ, because, as is said Galatians III, 27: *as many of you as have been baptized in Christ, have put on Christ*. Thus therefore, if the passion of Christ alone, if the name of Christ alone confers power on Baptism unto salvation, it is true that it is proper to Christ, that from him Baptism has the power of sanctifying. Hence he who attributes this to others, divides Christ into several.

Then, when he says *I give thanks to my God*, he excludes a certain suspicion. Because there he had said: *was Paul crucified for you?* someone could believe that even if not by authority, yet by ministry he baptized several. And concerning this he does three things. First he gives thanks for this, that he baptized few; second, having named a certain few, he adds certain others, there *but I baptized*; third he assigns the reason why he did not baptize many, there *for God did not send me*. He says therefore first: I give thanks to my God, that I baptized none of you, except Crispus, concerning whom Acts XVIII, 8: *Crispus the ruler of the synagogue believed the Lord with all his house*, and Gaius, to whom the third canonical epistle of John is written. And because the giving of thanks has no place, except in benefits received, consequently the apostle shows in what manner he gives thanks for this, when he adds *lest anyone say that you were baptized in my name*. For it is desirable to holy men, that from the good things which they themselves do, others should not take occasion of their own error, or sin. And because the Corinthians had fallen into that error, that they named themselves from their baptizers, saying *I am of Paul and Apollo*, as if they had been baptized in their names, therefore he gives thanks for this, that such an error had not resulted from his ministry. And therefore he expressly says that he baptized those who were free from this error. Then, when he says *but I baptized*, etc., he sets down certain others baptized by him, lest anything less than the truth should appear in his words. Hence he says *I baptized also the house*, that is the family, *of Stephanas*, namely of a certain matron. And because concerning particular deeds the memory of men is slippery, he adds *for the rest, I do not know*, that is, I do not have in memory, *if I baptized any other*, in his own person. Then, when he says *for*, etc., he assigns the reason why he baptized few, saying *for God did not send me to baptize, but to evangelize*. Against which it seems to be that which is said Matthew last chapter: *going, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit*. But it must be said that Christ sent the apostles to both, yet in such a way that they themselves through themselves should preach, according to what they themselves said Acts VI, 2: *it is not right for us to leave the word of God, and to serve tables*. But they were to baptize through lesser ministers, and this because in Baptism neither the industry nor the power of the one baptizing operates anything: for it is indifferent whether Baptism is given through a greater or a lesser minister, but in the preaching of the Gospel the wisdom and power of the one preaching operates much, and therefore the apostles exercised the office of preaching through themselves as greater ministers, just as also concerning Christ himself it is said John IV, 2, that he himself did not baptize, but his disciples, who yet concerning himself says Luke IV, 43: *because to other cities also it behooves me to evangelize the kingdom of God, because for this I was sent*. Isaiah LXI, 1: *to announce good tidings to the meek he has sent me*.

After the apostle had condemned the Corinthians' contention, an argument taken from the side of Baptism, here he excludes their contention, an argument taken from the side of doctrine. For some of them were glorying in the teaching of the pseudo-apostles, who by ornamented words and reasonings of human wisdom were corrupting the truth of the faith. And therefore the apostle first shows that this manner is not suited to the doctrine of the faith; second he shows that he had not used this manner of teaching among them, in chapter II, where it says, and I, when I had come to, etc. Concerning the first he does two things. First he proposes what he intends; second he makes manifest his proposal, at that lest the cross of Christ be emptied. He says therefore first: I said that Christ sent me to evangelize, not however in such a way that I evangelize in wisdom of word, that is, in worldly wisdom, which makes men wordy, insofar as through it men make use of many vain reasonings. Ecclesiastes VI, 11: where there are many words, they have much vanity in disputing. Proverbs XIV, 23: where there are many words, there is often want. Or he names wisdom of word as rhetoric, which teaches to speak ornately, from which men are sometimes enticed to assent to errors and falsehoods. Whence Romans XVI, 18: by sweet words they seduce the hearts of the innocent. And of the harlot it is said in Proverbs II, 16, in figure of heretical doctrine: that you may be delivered from the strange and foreign woman, who softens her words. But against this it is said in Isaiah XXXIII, 19: you shall not see the shameless people, namely in the Catholic Church, and the people of lofty speech, so that you cannot understand the eloquence of his tongue, in which there is no wisdom. But because in the Greek is put logos, which signifies both reason and speech, it could more fittingly be understood as wisdom of word, that is, of human reason, because those things which are of faith exceed human reason, according to that of Ecclesiasticus III, 25: many things above the sense of man have been shown to you. But against this it seems to be that many teachers of the Church have used wisdom and human reasonings and ornament of words in the doctrine of faith. For Jerome says in the letter to the great orator of the city of Rome, that all the teachers of the faith filled their books with the ornament of philosophy's teachings and sciences, so that you would not know which you ought first to admire in them, the erudition of the age, or the knowledge of the Scriptures. And Augustine says in the fourth book on Christian doctrine: there are churchmen who have treated the divine eloquences not only wisely, but also sweetly. It must therefore be said that it is one thing to teach in wisdom of word, in whatever way it be understood, and another to use wisdom of word in teaching. He teaches in wisdom of word who takes wisdom of word as the principal root of his doctrine, in such a way, namely, that he approves only those things which contain wisdom of word, and rejects those things which do not have wisdom of word, and this is corruptive of the faith. But he uses wisdom of word who, having laid down the foundations of true faith, if he finds any true things in the teachings of the philosophers, takes them up into the service of the faith. Whence Augustine says in the second book on Christian doctrine, that if the philosophers have said things accommodated to our faith, these are not only not to be feared, but are to be claimed from them for our use, as from unjust possessors. And in the fourth book on Christian doctrine he says: since the faculty of eloquence is set in the middle, which avails to persuade either wicked or right things, to many, why should it not be procured by the zeal of good men, that it may serve the truth, if the wicked usurp it for the use of iniquity and error?

Then, when he says lest the cross of Christ be emptied, he proves what he had said, and first indeed from the side of the matter, second from the side of those who themselves teach, at that for behold your calling, etc. Concerning the first he does three things. First he shows that the manner of teaching which is in wisdom of word is not fitting to the Christian faith; second he proves what he had presupposed, at that for the word of the cross; third he manifests the proof, at that since the Jews seek signs. Concerning the first it must be considered, that even in philosophical teachings the same manner is not fitting to every doctrine. Whence discourses are to be received according to the matter, as is said in the first book of the Ethics. Then indeed a manner of teaching is most of all incongruous to the matter, when by such a manner that which is principal in that matter is destroyed, as for instance if someone in intellectual matters should wish to use metaphorical demonstrations, which do not transcend imagined things, to which the one who understands ought not to be led, as Boethius shows in the book On the Trinity. Now the principal thing in the doctrine of the Christian faith is salvation brought about through the cross of Christ. Whence, in chapter II, 2, he says, I did not judge myself to know anything among you, except Jesus Christ, and him crucified. But whoever principally rests, in teaching, on wisdom of word, as far as in him lies, empties the cross of Christ. Therefore to teach in wisdom of word is not a manner fitting to the Christian faith. This therefore is what he says, lest the cross of Christ be emptied, that is, lest, if I should wish to preach in wisdom of word, the faith be deprived of the power of the cross of Christ. Galatians V, 11: then is the scandal of the cross made void. Psalm CXXXVI, v. 7: who say, lay it bare, even to the foundation therein.

Then, when he says the word of the cross, etc., he proves that through the doctrine which is in wisdom of word, the cross of Christ is emptied. And concerning this he does two things: first he brings forward the proof; second he assigns the cause of what has been said, at that for it is written, etc. He says therefore first: I said this, that if the doctrine of the faith were set forth through wisdom of word, the cross of Christ would be emptied, for the word of the cross, that is, the Annunciation of the cross of Christ, is foolishness, that is, it appears to be something foolish, to them indeed that perish, that is, to unbelievers who think themselves wise according to the world, because the preaching of the cross of Christ contains something which according to human wisdom seems impossible, namely that God should die, that the Almighty should be subjected to the hands of violent men. It also contains certain things which seem contrary to the prudence of this world, as that someone should not flee confusions when he could, and other such things. And therefore Festus said to Paul as he was announcing such things, as is read in Acts XXVI, 24: you are mad, Paul, much learning brings you to madness. And Paul himself says below, IV, 10: we are fools for Christ. And lest it be believed that the word of the cross truly contains foolishness, he adds, but to them who are saved, that is, to us, namely to Christ's faithful who are saved by him, according to that of Matthew chapter I, 21: for he shall save his people from their sins, it is the power of God, because in the cross of Christ they themselves recognize the death of God, by which he conquered the Devil and the world. Apocalypse V, 5: behold, the lion of the tribe of Judah has conquered. Likewise the power which they experience in themselves, while together with Christ they die to vices and concupiscences, according to that of Galatians V, 24: they who are Christ's have crucified their flesh with the vices and concupiscences. Whence in Psalm CIX, 2 it is said, the Lord shall send forth the rod of your power out of Sion. Luke VI, 19: power went out from him and healed all.

Then when he says for it is written, he shows the cause of the aforesaid things, and he sets down first why the word of the cross is foolishness to men; second he shows why this foolishness is the power of God to those who are saved, at that for since in the wisdom of God, etc. Concerning the first he does two things. First he brings forward the authority foretelling what is sought; second he shows this to have been fulfilled, at that where is the wise? Concerning the first it must be considered that that which is in itself good cannot seem foolish to anyone, except on account of a defect of wisdom. This therefore is the cause why the word of the cross, which is salvation-bringing to believers, seems to some foolishness, because they themselves are deprived 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. Now this can be taken from two places. For in Abdias it is said: I will destroy wisdom out of Idumea, and prudence out of the mount of Esau. But it is had more expressly in Isaiah XXIX, v. 14: the wisdom of the wise shall perish, and the understanding of their prudent men shall be hidden. Now wisdom and prudence differ. For wisdom is the knowledge of divine things; whence it pertains to contemplation, Job XXVIII, v. 28: the fear of the Lord, that is wisdom; but prudence properly is the knowledge of human things, whence it is said in Proverbs X, 23: wisdom is prudence to a man, because, namely, the knowledge of human things is called prudence. Whence also the Philosopher in the sixth book of the Ethics says that prudence is right reason of things to be done, and thus prudence pertains to reason. Now it must be considered that men, however evil, are not totally deprived of the gifts of God, nor in them are the gifts of God rejected, but in them is rejected and lost what proceeds from their own malice. And therefore he does not say simply, I will destroy wisdom, because all wisdom is from the Lord God, as is said in Isaiah XXIX, 14 and following, but I will destroy the wisdom of the wise, that is, which the wise of this world have devised for themselves against the true wisdom of God, because, as is said in James III, 15, this wisdom is not one descending from above, but earthly, animal, devilish. Likewise he does not say, I will reject prudence, for true prudence the wisdom of God teaches, but he says the prudence of the prudent, that is, which those who esteem themselves prudent in worldly matters reckon as prudence, namely that they should cling to the goods of this world. Or because, as is said in Romans VIII, v. 6, the prudence of the flesh is death. And thus, on account of a defect of wisdom, they reckon it impossible for God to become man, to suffer death according to human nature; but on account of a defect of prudence they reckon it unfitting that a man should endure the cross, despising the shame, as is said in Hebrews XII, 2.

Then when he says where is the wise, etc., he shows that what had been proved concerning the rejection of human wisdom and prudence has been fulfilled. And first he sets down the middle term under a question; second he draws the conclusion, at that has not God made foolish the wisdom of this world, etc. He says therefore first, where is the wise? As if he were to say: he is not found in the congregation of the faithful who is saved. By the wise he understands the one who searches out the hidden causes of nature. Isaiah XIX, 11: how will you say to Pharaoh: I am the son of the wise? And this is referred to the Gentiles, who were devoted to the wisdom of this world. Where is the scribe? That is, one skilled in the law, and this is referred to the Jews; as if he were to say: he is not in the assembly of the faithful. John VII, 48: has any one of the rulers believed in him? Where is the disputer of this age? Namely, he who through prudence seeks out what is fitting for human life in the affairs of this age; as if he should say: he is not found among the faithful, and this is referred to both, namely Jews and Gentiles. Baruch chapter III, 23: the sons of Agar, who sought out the prudence that is of the earth. Now the apostle seems to take this question from what is said in Isaiah XXXIII, v. 18: where is the learned? In place of which he puts the wise. Where is he that weighs the words of the law? In place of which he puts the scribe. Where is the teacher of little ones? In place of which he puts the disputer of this age, because little ones are especially wont to be instructed concerning those things which pertain to the discipline of the moral life.

Then when he says has not God made foolish, etc., he draws the conclusion under a question, as if he should say: since those who are reckoned wise of the world have failed from the way of salvation, has not God made foolish the wisdom of this world? That is, he has shown it to be foolish, since those who excelled in this wisdom were found so foolish that they did not receive the way of salvation. Jeremiah X, 14 and LI, 17: every man has become foolish by his own knowledge. Isaiah XLVII, 10: your wisdom and your knowledge, this has deceived you. But it can also be understood otherwise, what has been said, as if he should say: I will destroy the wisdom of the wise and the prudence of the prudent I will reject, that is, I will choose it in my first preachers, according to that of Proverbs XXX, 1: the vision which the man spoke with whom God is; and below: I am the most foolish of men, and the wisdom of men is not with me. Where is the wise? As if he should say: he is not found among the preachers of the faith. Matthew XI, 25: you have hidden these things from the wise and prudent, and have revealed them to little ones. Has not God made foolish, that is, shown to be foolish, the wisdom of this world? By doing what was reckoned impossible to them, namely that a dead man should rise, and other such things.

Then when he says for since in the wisdom of God, etc., he assigns the reason why the faithful are saved through the foolishness of preaching. And this is what was said, that the word of the cross is indeed foolishness to them that perish, but the power of salvation to believers; for it pleased God through the foolishness of preaching, that is, through the preaching which human wisdom reckons foolish, to save those who believe; and this because the world, that is, worldly men, did not know God through wisdom taken from the things of the world, and this in the wisdom of God. For divine wisdom, making the world, instructs its judgments in the things of the world, according to that of Ecclesiasticus I, 10: he poured her out upon all his works; so that the creatures themselves, made through the wisdom of God, stand to the wisdom of God, whose judgments they bear, as the words of a man stand to his wisdom which they signify. And just as the disciple comes to know the master's wisdom through the words which he hears from him, so man was able to come to know the wisdom of God through beholding the creatures made by him, according to that of Romans chapter I, 20: the invisible things of God are clearly seen, being understood by the things that are made. But man, on account of the vanity of his heart, deviated from the rectitude of divine knowledge. Whence it is said in John I, 10: he was in the world, and the world was made by him, and the world knew him not. And therefore God led the faithful, through certain other things, to a saving knowledge of himself, which are not found in the very natures of creatures, on account of which they are reckoned foolish by worldly men, who consider only the reasons of human things. And such are the teachings of the faith. And it is similar, as if some master, seeing that his meaning is not received by his hearers through the words which he has uttered, strives to use other words, through which he can manifest what he has in his heart.

Then when he says since also the Jews, etc., he manifests the proof of the things premised, and first as to what he had said: the word of the cross is foolishness to them that perish. Second as to what he had said: to them who are saved, it is the power of God — but to them who are called, etc. Concerning the first he does two things. First he sets down the differing zeal and intention of those who perish; second from this he assigns the reason for what he had said, at that but we preach Christ. Now of those who perish, that is, the unbelievers, some were Jews, some Gentiles. He says therefore: it was said that the word of the cross is foolishness to them that perish, and this because the Jews seek signs. For the Jews were accustomed to be instructed by divine means, according to that of Deuteronomy chapter VIII, 5: he taught him and instructed him. Which teaching indeed, since it had been manifested by God through many wonders, according to that of Psalm LXXVII, 12: he did wonders in the land of Egypt, and therefore they sought signs from those bringing any teaching whatsoever, according to that of Matthew chapter XII, 38: master, we would see a sign from you. And in Psalm LXXIII, 9 it is said: we have not seen our signs. But the Greeks seek wisdom, as being exercised in the pursuit of wisdom — I mean the wisdom which is received through the reasonings of worldly things, of which it is said in Jeremiah IX, 23: let not the wise man glory in his wisdom. By the Greeks he gives to understand all the Gentiles, who received worldly wisdom from the Greeks. They sought therefore wisdom, wishing to judge every doctrine proposed to them according to the rule of human wisdom.

Then he concludes why the word of the cross is to them foolishness, saying, but we preach Christ crucified, according to that below in chapter XI, 26: you shall show forth the death of the Lord until he come. To the Jews indeed a scandal, because indeed they were desiring a power that works miracles, and they saw an infirmity suffering the cross; for, as it is said in II Corinthians, last chapter: he was crucified from weakness. But to the Gentiles foolishness, because it seems contrary to the reason of human wisdom that God should die and that a just and wise man should voluntarily expose himself to the most shameful death.

Then, when he says but to them who are called, he manifests what he had said: but to them who are saved, it is the power of God. And first he manifests this; second he assigns the reason, at that because that which is foolish, etc. He says therefore first: it was said that we preach Christ crucified, to the Jews a scandal and to the Gentiles foolishness, but we preach Christ the power of God and the wisdom of God to them who are called, both Jews and Greeks, that is, to those who from among the Jews and the Gentiles have been called to the faith of Christ, who in the cross of Christ recognize the power of God, through which both the devils are overcome and sins are forgiven and men are saved. Psalm XX, 14: be exalted, O Lord, in your own power. And this he says against the scandal of the Jews, who were scandalized at the infirmity of Christ, and they recognize in the cross the wisdom of God, insofar as through the cross he frees the human race in the most fitting manner. Wisdom IX, 19: by wisdom they were healed, whosoever have pleased you from the beginning. Now he is called the power of God and the wisdom of God by a certain appropriation. Power indeed, insofar as through him the Father works all things, John I, 3: all things were made through him; but wisdom, insofar as the Word itself, which is the Son, is nothing other than wisdom begotten or conceived. Ecclesiasticus chapter XXIV, 5: I came out of the mouth of the most High, the firstborn before all creatures. But it is not to be understood in this way, that God the Father is strong and wise by a begotten power or wisdom, because, as Augustine proves in the sixth book On the Trinity, it would follow that the Father would have his being from the Son, because this is for God to be, namely to be strong and wise.

Then when he says because that which is foolish of God, he assigns the reason for what he had said, saying how that which is weak and foolish can be the power or wisdom of God, because that which is foolish of God is wiser than men, as if he should say: now something divine seems to be foolish, not because it falls short of wisdom, but because it surpasses human wisdom. For men are accustomed to reckon foolish what exceeds their own understanding. Ecclesiasticus III, 25: many things above the sense of man have been shown to you. And that which is weak of God is stronger than men, because indeed nothing is called weak in God on account of a defect of power, but on account of an excess over human power, just as also he is called invisible, insofar as he exceeds human sense. Wisdom XII, 17: you show your power, who are not believed to be perfect in power. Although this can be referred to the mystery of the Incarnation: because that which is reckoned foolish and weak in God, on the part of the assumed nature, transcends all wisdom and power. Exodus XV, 11: who is like you among the strong, O Lord?

Above the Apostle showed that the manner of teaching which consists in wisdom of speech does not suit Christian doctrine, by reason of the matter, which is the very cross of Christ; here he shows that the aforesaid manner of teaching does not suit Christian doctrine, by reason of the teachers, according to that of Proverbs 26:7: "a parable is derision in the mouth of a fool"; and Ecclesiasticus 20:22: "a parable shall be rejected from the mouth of a fool." Since therefore the first teachers of the faith were not wise with carnal wisdom, it was not fitting for them to teach in wisdom of speech.

Concerning this, then, he does two things. First he shows how the first teachers of the faith were not wise with carnal wisdom and suffered a defect in human affairs; second he shows how such a defect was supplied in them through Christ, at the place "but of him you are." Concerning the first he does three things. First he excludes from the first teachers of the faith worldly excellence; second he asserts their lowliness with respect to the world, at the place "but the foolish things of the world"; third he assigns the reason, at the place "that no flesh should glory."

He says therefore first: it has been said that the foolishness of God is wiser than men, and this you can consider in your very own conversion. For "see," that is, carefully consider, "your vocation," namely how you were called: for you did not come forward by yourselves, but you were called by him. Romans 8:30: "whom he predestined, these he also called." 1 Peter 2:9: "he called you out of darkness into his marvelous light." He leads them, however, to consider the manner of their calling, with respect to those through whom they were called, just as it is said in Isaiah 51:2: "look to Abraham your father, and to Sarah who bore you."

From these ministers of the calling he first excludes wisdom, when he says "because not many," of those through whom you were called, "wise according to the flesh," that is, in carnal and earthly wisdom. James 3:15: "this is not wisdom descending from above, but earthly, sensual, devilish." Baruch 3:23: "the sons of Agar sought out the wisdom that is of the earth." He says "not many," because there were some few who were also instructed in worldly wisdom, such as he himself, and as Barnabas, or Moses in the Old Testament, of whom it is said in Acts 7:22, that Moses was learned in all the wisdom of the Egyptians.

Second he excludes worldly power, when he says "not many mighty," namely according to the world. Whence also in John 7:48 it is said: "hath any one of the rulers believed in him?" And in Baruch 3:16 it is said: "where are the princes of the nations? They have been exterminated, and have gone down to hell."

Third he excludes excellence of lineage, when he says "not many noble." And some among them were noble, as Paul himself, who says that he was born a Roman citizen, Acts 22:25, and Romans, the last chapter, he says of certain ones "who are noble among the apostles."

Then, when he says "but the foolish things," etc., he sets forth, conversely, their lowliness with respect to the world, and first the defect contrary to wisdom, when he says "the foolish things of the world," that is, those who according to the world seemed foolish, God chose for the office of preaching, namely unlettered fishermen, according to that of Acts 4:13: "having perceived that the men were without letters and idiots, they marveled." Isaiah 33:18: "where is the learned man, where is he that ponders the words of the law?" And this, that he might confound the wise, that is, those who trust in the wisdom of the world, while they themselves did not know what was revealed to the simple. Matthew 11:25: "you have hidden these things from the wise and prudent, and have revealed them to little ones." Isaiah 19:12: "where are now your wise men? Let them tell you."

Second he sets forth the defect contrary to power, saying "and the weak things of the world," that is, men powerless according to the world, namely rustics and plebeians, God chose for the office of preaching. In figure of which it is said in 3 Kings 20:14: "I will deliver them into your hand through the servants of the princes of the provinces"; and in Proverbs 9:3 it is said that Wisdom sent her handmaids to call to the citadel. In both, however, the weakness of the first preachers is designated. And this therefore, that he might confound the strong things, that is, the powerful of this world. Isaiah 2:17: "all the loftiness of men shall be bowed down, and the haughtiness of men shall be humbled."

Third he sets forth the defect contrary to nobility, in which three things can be considered. First indeed the renown of lineage, which the very name of nobility designates. And against this he says "and the base things of the world," that is, those who according to the world are base. Below, 4:10: "you are noble, but we are base." Second, concerning nobility, the honor and reverence which are shown to such persons are considered, and against this he says "and contemptible things," that is, God chose contemptible men in this world for the office of preaching, according to that of Psalm 78:4: "we have become a reproach to our neighbors, and to those who are round about us." Third, in nobility is considered the great opinion which men have of them. And against this he says "and the things that are not," that is, those who do not seem to be anything in the world, God chose for the office of preaching. Job 30:2: "whose strength of hands was to me as nothing, and they were thought unworthy of life itself." And this therefore, that he might destroy the things that are, that is, those who in this world seem to be something. Isaiah 23:9: "the Lord of hosts has purposed this, to pull down the pride of all glory, and to bring to disgrace all the renowned of the earth."

Then he assigns the cause of what has been said, saying: therefore he did not choose the excellent in the world but the lowly, "that no flesh should glory," etc., that is, that no one might glory on account of any excellence of the flesh, in comparison to the Lord. Jeremiah 9:23: "let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches." For from the fact that God subjected the world to his faith, not through the lofty in the world, or in the age, but through the lowly, man cannot glory that the world was saved through any carnal excellence. It might seem, however, that worldly excellence is not from God, if God did not use it for his own service. And therefore at the beginning indeed few, but afterward more, worldly excellent men did God choose for the office of preaching. Whence it is said in the Gloss, that unless the fisherman had faithfully gone before, the orator would not have humbly followed. And this also pertains to the glory of God, in that through the lowly he draws to himself those who are exalted in the world.

Then when he says "but of him you are," lest the preachers of the faith be despised as not excellent, but lowly in the world, he shows how God supplies the aforesaid defect in them. And concerning this he does three things. First he shows to whom the salvation of the world is to be attributed, which was brought about by the ministry of the preachers, saying: it has been said that you were called not through the excellent but through the lowly in the world, from which it is clear that your conversion is not to be attributed to man but to God. And this is what he says, "but of him," that is, by the power of God, "you are called in Christ Jesus," that is, joined and incorporated into him through grace. Ephesians 2:10: "for we are his workmanship, created in Christ Jesus unto good works."

Then he shows how God supplies the aforesaid defects in his preachers through Christ. And first as to the defect of wisdom, when he says "who," namely Christ, "was made unto us," preaching the faith, and, through us, to all the faithful, "wisdom," because by clinging to him, who is the wisdom of God, and by participating in him through grace, we have been made wise. And this from God, who gave us Christ and drew us to him, according to that of John 6:44: "no one can come to me, unless the Father, who sent me, draws him." Deuteronomy 4:6: "this is your wisdom and understanding in the sight of the peoples."

Second, as to the defect of power, he says "and righteousness," which on account of its strength is compared to a breastplate, Wisdom 5:19: "he shall put on righteousness for a breastplate." Christ, however, is said to have been made righteousness for us, inasmuch as through faith in him we are justified, according to that of Romans 3:22: "but the righteousness of God through faith of Christ Jesus."

Third, as to the defect of nobility, he adds "and sanctification, and redemption." For we are sanctified through Christ, inasmuch as through him we are joined to God, in which true nobility consists, according to that of 1 Kings 2:30: "whoever shall honor me, I will glorify him, but they who despise me shall be base." Whence it is said, Hebrews, the last chapter: "Jesus, that he might sanctify the people by his own blood, suffered outside the gate." He was made, however, redemption for us, inasmuch as through him we have been redeemed from the servitude of sin, in which true baseness truly consists. Whence in Psalm 30:6 it is said: "you have redeemed me, O God of truth."

Third he assigns the cause of what has been said, when he says "that," as it is written, Jeremiah 9:23 and following, "but he who glories, let him glory in the Lord"; where our text has: "let him glory in this, to know and understand me." For he says: if the salvation of man does not come from any human excellence, but from divine power alone, glory is not owed to man, but to God, according to that of Psalm 113:1: "not to us, O Lord, not to us, but to your name give glory." Ecclesiasticus, the last chapter: "to him who gives me wisdom, I will give glory."