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."”

“Since the Apostle has shown what the fitting manner of Christian teaching is, here he shows that he himself observed that manner. And concerning this he does three things: first he shows that he did not make use among them of any secular excellence; second he shows among whom he employs spiritual excellence, at the place we speak wisdom, however, among the perfect, etc.; third he assigns the reason, at the place which also we speak, etc. Concerning the first he does three things. First he says that he did not display among them the excellence of secular wisdom; second, that he did not put forward the excellence of secular power, at the place and I in weakness; third, he did not put forward the excellence of eloquence, at the place and my speech. Concerning the first he does two things. First he sets forth what he intends; second he assigns the reason, at the place for I did not judge. He says therefore first: because it has been said that Christ sent me to evangelize not in wisdom of word, and that not many are wise, and I, brothers, although I have secular wisdom, according to that word of II Cor. 11:6: and even if unskilled in speech, yet not in knowledge, when I had come to you, to be converted to Christ, as is found in Acts 18:1, came announcing to you the testimony of Christ, according to that word of Acts 4:33: with great power the apostles rendered testimony of the resurrection of our Lord Jesus Christ, and this not in loftiness of speech or of wisdom. Now the loftiness of wisdom is observed in the consideration of certain lofty things raised above the reason and sense of men. Ecclesiasticus 24:7: I have dwelt in the highest places. Now the loftiness of speech can be referred either to words signifying the conceptions of wisdom, according to that word of the last chapter of Ecclesiastes: the words of the wise are like goads, and like nails fixed deep, or to the manner of reasoning through certain subtle ways. For in Greek there is the word logos, which signifies both word and reason, as Jerome says. But the Apostle says this, because he did not wish to confirm the faith of Christ through loftinesses of this kind of speech or of wisdom. 1 Kings 2:3: do not multiply lofty things. Then he assigns the reason for this, saying for I did not judge myself to know anything, except Jesus Christ. For there was no need for this, that he should display wisdom, but that he should demonstrate power, according to that word of II Cor. 4:5: for we do not preach ourselves, but Jesus Christ. And therefore he used only those things which pertained to demonstrating the power of Christ, esteeming himself as if he knew nothing except Jesus Christ. Jeremiah 9:24: let him who glories, glory in this, to know and understand me. But in Christ Jesus, as is said in Col. 2:3, are all the treasures of the wisdom and knowledge of God hidden, both as to the fullness of the deity and as to the fullness of wisdom and grace, and also as to the profound reasons of the incarnation, which however the Apostle did not announce to them but only those things which were more manifest and lower in Christ Jesus. And therefore he adds and this one crucified, as if he were to say: thus I showed myself to you as if I knew nothing else than the cross of Christ. Hence in the last chapter of Galatians he says: far be it from me to glory, except in the cross of our Lord Jesus Christ. Because, therefore, through the wisdom of word the cross of Christ is emptied, as has been said, therefore the Apostle himself had not come in loftiness of speech or of wisdom. Then when he says and I in weakness, etc., he shows that he did not put forward power among them, but rather the contrary, both outwardly and inwardly. Hence as to that which is outward he says and I was among you in weakness, that is, suffering tribulations among you. Galatians 4:11: you know that through weakness of the flesh I evangelized to you long ago. Psalm 15:4: their infirmities are multiplied. But as to that which is inward, he says and in fear, namely concerning the evils that were imminent, and trembling, inasmuch as interior fear overflows to the body. II Cor. 7:5: without were fightings, within were fears. Then when he says and my speech, he shows that he did not put forward among them the excellence of eloquence: and concerning this he does three things. First he excludes the undue manner of preaching, saying and my speech, namely that by which I instructed certain ones privately and individually, Eph. 4:29: let no evil speech proceed from your mouth, but if any is good, for the edification of the faith; and my preaching, namely that by which I taught publicly, was not in persuasive words of human wisdom, that is, through rhetoric, which arranges things for persuading. As namely he said above that it was not his intention that his preaching should rest upon philosophical reasonings, so now he says it was not his intention to rest upon rhetorical persuasions. Isaiah 33:19: you shall not see a shameless people, a people of lofty speech, so that you cannot understand the eloquence of its tongue, in which there is no wisdom. Second he shows the fitting manner which he used in preaching, saying: my speech was in the showing of the Spirit and of power, which indeed can be understood in two ways. In one way, as to this, that to those who believed his preaching the Holy Spirit was given, according to that word of Acts 10:44: while Peter was still speaking these words, the Holy Spirit fell upon all who heard the word. Likewise also he confirmed his preaching, by working powers, that is, miracles, according to that word of the last chapter of Mark: the word being confirmed by the signs that followed. Hence Galatians 3:5: he who bestows the Spirit on you, and works in you. In another way it can be understood as to this, that he himself spoke through the Spirit, which the loftiness and abundance of the teaching shows. II Kings 23:2: the Spirit of the Lord has spoken through me. And II Cor. 4:13: having the same spirit of faith, we believe, wherefore also we speak. He also confirms his preaching, by showing in his manner of life many virtuous works. I Thess. 2:10: for you are witnesses, and God, how holily and justly and without complaint we were present among you who believed. Third he assigns the reason for what has been said, saying that your faith may not be in the wisdom of men, that is, that it may not rest upon human wisdom, which very often deceives men, according to that word of Isaiah 47:10: your wisdom and your knowledge, this has deceived you. But in the power of God, namely that faith may rest upon the divine power, and so cannot fail. Romans 1:16: I am not ashamed of the Gospel, for it is the power of God unto salvation to everyone who believes. Then when he says we speak wisdom, etc., he shows among whom he employs the excellence of spiritual wisdom. And first he sets forth what he intends; second he makes clear his proposal, at the place but wisdom. He says therefore: among you I preached only Christ crucified, but wisdom, that is, profound teaching, we speak among the perfect. Now some are called perfect in two ways: in one way, according to the intellect; in another way according to the will. For these among the powers of the soul are proper to man, and therefore according to them the perfection of man must be considered. Now those are called perfect in intellect whose mind is raised above all carnal and sensible things, who are able to grasp spiritual and intelligible things, of whom it is said in Hebrews 5:14: solid food belongs to the perfect, to those who through practice have their senses trained for the discernment of good and evil. Now those are perfect according to the will whose will, raised above all temporal things, cleaves to God alone and to his precepts. Hence in Matthew 5:48, the commandments of love having been set forth, it is added: be perfect, as your heavenly Father also is perfect. Because, therefore, the teaching of faith is ordered to this, that faith may work through love, as is found in Galatians 5:6, it is necessary that he who is instructed in the teaching of faith be well disposed, not only according to the intellect, to grasp and believe, but also according to the will and affection, to be well disposed to love and to act. Then when he says but wisdom, etc., he explains what kind of wisdom it is of which he made mention. And first he sets forth the exposition; second he confirms the reason for the exposition, at the place which none of the princes, etc. Concerning the first he does two things. First he explains what this wisdom is by comparison to unbelievers; second, by comparison to believers, at the place but we speak the wisdom of God, etc. He says therefore first: it has been said that we speak wisdom among the perfect. But wisdom, I say, not of this age, that is, concerning secular matters, or which is through human reasonings; nor that of the princes of this age. And thus he separates it from worldly wisdom, both as to the manner and matter of inquiry, and as to the authors, who are the princes of this age; which can be understood of a threefold kind of princes, according to a threefold human wisdom. First, the princes of this age can be said to be kings and secular powerful men, according to that word of Psalm 2:2: the princes have gathered together as one against the Lord and against his Christ. From these princes comes the wisdom of human laws, through which the affairs of this world are administered in human life. Second, the demons can be called princes. John 14:30: the prince of this world comes, and he has nothing in me, etc. And from these princes comes the wisdom of the worship of demons, namely necromancy, and magic arts, and things of this kind. Third, the philosophers can be understood as the princes of this age, who showed themselves to men as it were princes in teaching, of whom it is said in Isaiah 19:11: the princes of Tanis are fools, the wise counselors of Pharaoh. And from these princes proceeded all human philosophy. Now of these, the men who are princes are destroyed through death and through the loss of power and authority; but the demons not through death, but through the loss of power and authority, according to that word of John 12:31: now the prince of this world shall be cast out; but of men it is said in Baruch 3:16: where are the princes of the nations? And afterward he adds: they have been destroyed and have gone down to the netherworld. As they themselves are not stable, so also their wisdom cannot be firm: and therefore one must not rely upon it. Then when he says but we speak, etc., he explains what kind of wisdom it is by comparison to believers. And first he describes it as to the matter or authority, when he says but we speak the wisdom of God, that is, which is God and from God. For although all wisdom is from God, as is said in Ecclesiasticus 1:1, yet in a certain special way this wisdom, which is about God, is also from God through revelation, according to that word of Wisdom 9:17: but who shall know your thought, unless you give wisdom and send your spirit from on high? Second he shows its quality, saying in mystery, which is hidden; for this wisdom is hidden from men, inasmuch as it exceeds the intellect of man, according to that word of Ecclesiasticus 3:25: very many things above the sense of man have been shown to you. Hence it is said in Job 28:21: it is hidden from the eyes of all the living. And because the manner of teaching and of the teaching must be fitting, therefore it is said that he speaks it in mystery, that is, in something hidden, whether by word or by sign. Below, 14:2: the spirit speaks mysteries. Third he shows the fruit of this wisdom, saying which God predestined, that is, prepared, unto our glory, that is, of the preachers of the faith, to whom from the preaching of so lofty a wisdom great glory is owed, both with God and with men. Proverbs 3:35: the wise shall possess glory. And what he says, unto our glory, must be explained of all the faithful, whose glory this is, that in full light they may know those things which are now preached in mystery, according to that word of John 17:3: this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.”

“Having set forth the exposition concerning the wisdom of which the Apostle speaks among the perfect, here he assigns the reason for the aforesaid exposition, and first as to this, that he had described it by comparison to unbelievers; second, as to this, that he had described it by comparison to believers, at *but to us God has revealed*. Concerning the first he does two things. First he sets forth what he intends; second he proves the proposition, at *for if they had known*. He says therefore first: it was said that the wisdom which we speak is not of the princes of this age, for this is the wisdom which none of the princes of this age has known, which is true, of whatever princes it be understood. For secular princes have not known this wisdom, because it exceeds the reason of human governance. Job 12: *who changes the heart of the princes of the people of the earth, and deceives them, that they may walk in vain where there is no way*. Philosophers also have not known it, because it exceeds human reason. Whence it is said Bar. 3:23: *the seekers of prudence and of knowledge have not known the way of wisdom*. Demons also do not know it, because it exceeds all created wisdom. Whence it is said Job 28:21: *the birds of the heaven also are hidden from it. Destruction and death have said: with our ears we have heard the report of it*. Then when he says *for if they had known*, etc., he proves what he had said, and first indeed he proves by a sign that the princes did not know the wisdom of God, according as it is hidden in itself. Second he proves by authority that they did not know it, according as it is prepared unto our glory, at *as it is written*. He says therefore first: rightly do I say that the princes of this age have not known the wisdom of God, for if they had known the wisdom of God, they would surely have known Christ to be God, who is contained in this wisdom, which being known, they would never have crucified the Lord of glory, that is, Christ the Lord himself giving glory to his own, according to that Ps. 23:10: *the Lord of hosts, he is the King of glory*; and Heb. 2:10: *who had brought many sons into glory*. For since glory is naturally desirable to a rational creature, it cannot fall into human will that one should slay the author of glory. But that the princes crucified Jesus Christ is certain, if it be understood of the princes who have power among men. For it is said in Ps. 2:2: *the kings of the earth stood up, and the princes gathered together as one against the Lord, and against his Christ*, which Acts 4:27 expounds of Herod and Pilate, and the princes of the Jews who consented to the death of Christ. But demons too worked toward the death of Christ, by persuading, according to that Jn. 13:2: *when the devil had now put into the heart that he should betray him*, et cetera. But also the Pharisees, and the Scribes learned in the law, who devoted their study to wisdom, worked toward the death of Christ by instigating and approving. But concerning this a twofold doubt arises, of which the first is concerning this, that he says the Lord of glory was crucified. For the divinity of Christ could not suffer anything, according to which Christ is called Lord of glory. But it must be said that Christ is one person and hypostasis subsisting in each nature, namely divine and human. Whence he can be designated by the name of either nature, and by whatever name he is signified, that which belongs to either nature can be predicated of him, because to each there is not supposed except one hypostasis. And in this way we can say that a man created the stars, and that the Lord of glory was crucified, and yet he did not create the stars according as he is man, but according as he is God, nor was he crucified according as he is God, but inasmuch as he is man. Whence by this word the error of Nestorius is destroyed, who had said that there was one nature in Christ, of God and of man, because according to this it could in no way be verified that the Lord of glory was crucified. The second doubt is concerning this, that he seems to suppose that the princes of the Jews or the demons did not know Christ to be God. And indeed, as to the princes of the Jews, this seems to be established by this, that Peter says, Acts 3:17: *I know that through ignorance you did this, as did also your princes*. But it seems to be contrary what is said Matt. 21:38: *the husbandmen, seeing the son, said among themselves: this is the heir, come, let us kill him*; which Chrysostom, expounding, says: *the Lord manifestly proves by these words that the princes of the Jews crucified the Son of God not through ignorance, but through envy*. It is resolved in the Gloss that the princes of the Jews knew him to be the one who was promised in the law, yet not the mystery of him, that he was the Son of God, nor did they know the sacrament of the incarnation and redemption. But against this seems to be what Chrysostom says, that they knew him to be the Son of God. It must be said therefore that the princes of the Jews knew for certain that he was the Christ promised in the law, which the people did not know. But that he was truly the Son of God they did not know for certain, but conjectured it in some way; but this conjectural knowledge was obscured in them by envy and by desire of their own glory, which they saw diminished by the excellence of Christ. Likewise also there seems to be a doubt concerning the demons. For it is said Mk. 1:23 ff. and Lk. 4:34, that the demon cried out, saying: *I know that you are the Holy One of God*. And lest this be ascribed to the presumption of the demons, who boasted of knowing what they did not know, their knowledge which they had of Christ is asserted by the Evangelists themselves. In Mark indeed it is thus written: *he did not allow them to speak*, namely the demons, *because they knew him to be the Christ*. And Luke says: *rebuking them he did not allow them to speak because they knew him to be the Christ*. And to this it is answered in the book of Questions of the New and Old Testament, that the demons knew him to be the one who was promised through the law, because they saw in him all the signs which the prophets had said, but they were ignorant of the mystery of his divinity. But against this seems to be what Athanasius says, that the demons called Christ the Holy One of God, as it were singularly holy: for he alone is naturally holy, by participation in whom all others are called holy. But it must be said that, as Chrysostom says, they did not have firm and certain knowledge of the coming of God, but certain conjectures. Whence Augustine says in Bk. 9 of the City of God that he became known to the demons, not through that which is eternal life, but through certain temporal things wrought by his power. Then when he says *but as it is written*, he proves by authority that the princes of this age did not know the wisdom of God, as to this, that it was predestined unto the glory of the faithful, saying: *but as it is written*, Is. 64:4, where our text has: *eye has not seen, O God, besides you, what you have prepared for those who love you*. Now that glory of vision is shown to be plainly unknown to men in two ways. First indeed, that it is not subject to human senses, from which all human knowledge takes its beginning. And he sets down two senses. First the sense of sight, which serves discovery, when he says that *eye has not seen*, Job 28:7: *the path of it the bird has not known, nor has the eye of the vulture looked upon it*. And this because it is not something colored and visible. Second he sets down the sense of hearing, which serves instruction, saying *nor has ear heard*, namely that glory itself, because it is not sound or sensible voice. Jn. 5:37: *neither have you seen his shape, nor have you heard his voice*. Then he excludes intellectual knowledge of it, when he says *neither has it ascended into the heart of man*. This indeed can be understood: in one way, that whatever is known by man in any way whatsoever is said to ascend into the heart of man, according to that Jer. 2:50: *let Jerusalem ascend upon your heart*: and thus it must be that the heart of man is taken for the heart of the carnal man, according to that which is said below in ch. 3:3: *since there is among you jealousy and contention, are you not carnal, and do you not walk according to man?* The sense therefore is that that glory is not only not perceived by sense, but not even by the heart of the carnal man, according to that Jn. 14:17: *whom the world cannot receive, because it does not see him, nor know him*. In another way it can be expounded according as that is properly said to ascend into the heart of man which comes from below to man's intellect, namely from things sensible, of which he had made mention before. For things are in the intellect according to its mode; therefore lower things are in a higher intellect in a higher mode than in themselves. And therefore when they are grasped by the intellect, they in a certain way ascend into the heart. Whence it is said Is. 65:17: *the former things shall not be in memory, nor shall they ascend upon the heart*. But those things which are in the intellect and are themselves higher, are in themselves in a higher mode than in the intellect. And therefore when they are grasped by the intellect, they in a certain way descend. James 1:17: *every perfect gift is from above, descending from the Father of lights*. Because therefore the knowledge of that glory is not received from things sensible, but from divine revelation, therefore he says pointedly *neither has it ascended into the heart of man*, but it descends, namely that which *God has prepared*, that is, predestined, *for those who love him*, because the essential reward of eternal glory is owed to charity, according to that Jn. 14:21: *if anyone loves me, he will be loved by my Father, and I will love him and will manifest myself to him*, in which the perfection of eternal glory consists; and Job 36:33: *he declares concerning it*, that is, concerning the light of glory, *to his friend, that it is his possession*. But the other virtues receive the efficacy of meriting eternal life, inasmuch as they are informed by charity. Then when he says *but to us*, etc., he proves the aforesaid exposition concerning divine wisdom by comparison to believers. And first he sets forth what he intends; second he proves the proposition, at *for the Spirit*. He says therefore first: it was said that no one of the princes of this age knew the wisdom of God, *but to us God has revealed* it *through his Spirit*, namely whom he has sent to us, according to that Jn. 14:26: *but the Paraclete, the Holy Spirit, whom the Father will send in my name, he will teach you all things*, Job 32:8: *the inspiration of the Almighty gives understanding*. For because the Holy Spirit is the Spirit of truth, as proceeding from the Son, who is the truth of the Father, he inspires truth into those to whom he is sent, just as the Son, sent by the Father, makes known the Father, according to that Matt. 11:27: *no one knows the Father except the Son, and he to whom the Son will reveal him*. Then when he says *for the Spirit*, he proves what he had said, namely that through the Holy Spirit wisdom was revealed to believers. And first he shows that the Holy Spirit is efficacious for this; second he proves that this he had done in the disciples of Christ, at *but we*. Concerning the first he does two things. First he sets forth what he intends; second he manifests the proposition, at *for who of men knows*, et cetera. He says therefore first: it was said that through the Holy Spirit God has revealed to us his wisdom, and this could come about: for *the Spirit searches all things*. This is not to be understood as though by inquiring how things come to be, but because he knows perfectly and even the inmost things of whatsoever matters, just as a man sometimes diligently searches. Whence it is said Wis. 7:22f. that *the spirit of understanding is holy, watching over all things, and taking in all spirits that are intelligible, pure, subtle*, and he knows perfectly not only created things, but also the deep things of God. Now those things are called deep which lie hidden in him, and not those things which are known of him through creatures, which are seen as it were only on the surface, according to that Wis. 13:5: *from the greatness of the beauty and of the creature the creator of them can knowably be seen*. Then, when he says *for who of men knows*, he proves what he had said concerning the Spirit of God by a likeness of the human spirit, saying *for who of men knows the things that are of man*, that is, the things that lie hidden in the heart, *except the spirit of man which is in him*, that is, the intellect? And therefore the things that lie hidden within cannot be seen. He says pointedly, however, *who of men*, lest even God should seem to be excluded from knowledge of these things; for it is said Jer. 17:9: *perverse is the heart of man, and who shall know it? I, God, proving hearts and searching reins*, because indeed of the secrets of the heart God alone is the knower. Now the reason is manifest why man cannot know the things that lie hidden in another's heart, because man's knowledge is received from sense, and therefore the things that are in another's heart, man cannot know, except insofar as they are made manifest through sensible signs, according to that 1 Kg. 16:7: *man sees the things that appear outwardly, but God beholds the heart*. But neither can a good angel nor a bad one know the things that lie hidden in man's heart, except insofar as they are made manifest through certain effects, the reason for which can be taken from the very word of the Apostle, who says the spirit of man knows the things that lie hidden in man's heart for this reason, that it is in the man himself; but an angel, whether good or bad, does not glide into the human mind so as to be in man's very heart and operate within it, but this belongs to God alone. Whence God alone is conscious of the secrets of man's heart, according to that Job 16:20: *behold, my witness is in heaven, and my knower is on high*. Second he adapts the likeness to the Spirit of God, saying *so too the things that are of God*, that is, the things that lie hidden in God himself, *no one knows, except the Spirit of God*, according to that Job 36:26: *behold, God is great, surpassing our knowledge*. But just as the things that are in one man's heart are made manifest to another through sensible signs, so the things that are of God can be known to man through sensible effects, according to that Wis. 13:5: *from the greatness of the beauty and of the creature*, et cetera. But the Holy Spirit, who is in God himself, as consubstantial with the Father and the Son, sees the secrets of the divinity through himself, according to that Wis. 7:22: *for in her*, namely the wisdom of God, *is the spirit of understanding, holy, having all power, watching over all things*. Then, when he says *but we*, etc., he shows how the knowledge of the Holy Spirit is received, saying: although no man of himself can know the things that are of God, *but we*, namely filled with the Holy Spirit, *have not received the spirit of this world, but the Spirit who is from God*. Now by the name "spirit" is understood a certain vital and cognitive and motive force. The spirit of this world, then, can be called the wisdom of this world, and the love of the world, by which man is driven to do the things that are of the world; but this spirit the holy apostles did not receive, casting off and despising the world, but they received the Holy Spirit, by whom their hearts were illumined and enkindled to the love of God, according to that Jn. 14:26: *but the Paraclete, the Holy Spirit, whom the Father will send in my name*, etc., and Num. 14:24: *my servant Caleb, who is full of another spirit, and has followed me, I will bring into this land*. But the spirit of this world causes error, according to that Is. 19:3: *the spirit of Egypt shall be broken in the midst thereof, and I will cast down its counsel*. From the divine spirit, however, we have obtained *that we may know the things that are given to us by God*, that we may know concerning divine matters as much as God has granted to each; because, as is said Eph. 4:7, *to each one grace is given according to the measure of the gift of Christ*. Or it can be understood that the Spirit of God is given to the saints, that they may know spiritual gifts, which, not having, they are ignorant of that same Spirit, according to that Apoc. 2:17: *to him who overcomes I will give hidden manna, which no one knows except he who receives it*. From this, however, it can be gathered that just as *no one knows the Father except the Son, and he to whom the Son will reveal him*, as is said Matt. 11:27: so no one knows the things that are of God the Father and the Son, except the Holy Spirit and those who have received him: and this because just as the Son is consubstantial with the Father, so the Holy Spirit is with the Father and the Son.”

“The Apostle had said above, "we speak wisdom among the perfect." After, therefore, he showed what sort of wisdom this is — unknown to worldly men, but known to the saints — here he shows for what reason the saints speak this wisdom among the perfect. And first he sets forth what he intends; second he assigns the reason, at "but the animal man," etc. Concerning the first, he first sets forth the manifestation of the things revealed, saying: it has been said that we have received the Spirit of God, that we may know the things that have been given to us by God — namely, the things that have been revealed to us through the Spirit, we speak. For these things have been revealed to them for usefulness. Hence also Acts 2:4: "they were all filled with the Holy Spirit, and began to speak." Second he touches on the manner of declaring, excluding an unfitting manner, saying "not in words taught by human wisdom," that is, we do not strive to prove our teaching through words composed from human wisdom, whether as to the ornamentation of words or as to the subtlety of reasonings. Is. 33:19: "you will not see a people of lofty speech." For he establishes the fitting manner when he says "but in the teaching of the Spirit," that is, insofar as the Holy Spirit teaches us inwardly as we speak, and illumines the hearts of the hearers to grasp it. Jn 16:13: "when that Spirit of truth comes, he will teach you all truth." Third he determines the hearers, saying "comparing spiritual things to spiritual," as if to say: by a right comparison we hand down spiritual teachings to spiritual men, to whom they are fitting. 2 Tim. 2:2: "commend these things to faithful men, who will be fit also to teach others." And he names here as spiritual the same men whom above he called perfect, because through the Holy Spirit men are perfected in virtue, according to that saying, Ps. 32:6: "by the spirit of his mouth is all their power." Then, when he says "animal," etc., he assigns the reason for what has been said, and first he shows why spiritual things are not to be handed down to animal men; second why they are to be handed down to spiritual men, at "the spiritual man," etc. Concerning the first he does two things. First he gives the reason; second he explains it, at "for it is foolishness," etc. The reason, then, is this: to no one are teachings to be handed down which he cannot grasp; but animal men cannot grasp spiritual teachings; therefore they are not to be handed down to them. This, then, is what he says, "the animal man," etc. And therefore by right reason they cannot be handed down to them. Here it must first be considered what man is called animal. It must be considered, then, that the soul is the form of the body. Hence those powers are properly understood as of the soul which are the acts of bodily organs, namely the sensitive powers. Men are called animal, therefore, who follow powers of this kind, among which is the apprehensive power and the appetitive; and therefore a man can be called animal in two ways. In one way as to the apprehensive power, and such a one is called animal in sense, who, as is said in the Gloss, judges concerning God according to the phantasm of bodies, or the letter of the law, or philosophical reasoning, which are received according to the sensitive powers. In another way someone is called animal as to the appetitive power, namely one who is affected only toward those things which are according to sensitive appetite, and such a one is called animal in life, who, as is said in the Gloss, follows the dissolute wantonness of his own soul, which the ruling spirit does not contain within the bounds of the natural order. Hence it is said in the canonical letter of Jude, v. 19: "these are they who separate themselves, animal, not having the Spirit." Second it must be seen why such men cannot perceive the things that are of the Spirit of God — which indeed is manifest both as to the animal in sense and as to the animal in life. For the things concerning which the Holy Spirit illumines the mind are above human sense and reason, according to that saying, Ecclus. 3:25: "many things above the sense of man have been shown to you"; and therefore they cannot be grasped by him who relies only on sensitive cognition. The Holy Spirit also kindles the affection to love spiritual goods, with sensible goods held in contempt; and therefore he who is animal in life cannot grasp spiritual goods of this kind, because the Philosopher says in Ethics IV that as each one is, such does the end appear to him. Prov. 18:2: "the fool does not receive the words of prudence, unless you speak to him the things that are turning in his heart." Ecclus. 22:9: "he speaks with one asleep, who tells wisdom to a fool." Then, when he says "for it is foolishness," etc., he makes manifest what he had said, by a sign; for when someone rejects things wisely said as though foolish, it is a sign that he does not grasp them. Because, therefore, the animal man reckons the things that are of the Spirit of God to be foolish, from this it is made manifest that he does not grasp them. And this is what he says: "for it is foolishness to him," namely to the animal man. For he judges to be foolish the things that are done according to the Spirit of God. Eccle. 10:3: "the fool walking in the way, since he himself is unwise, esteems all others fools." But that to the animal man the things that are according to the Spirit seem foolish does not proceed from rectitude of sense — just as the wise judge some things to be foolish which seem wisdom to fools, on account of a defect of intellect — because a man given over to sense cannot understand the things that are above sense, and a man affected by carnal things does not understand anything to be good except what is delightful according to the flesh. And this is what follows, "and he cannot understand." Ps. 81:5: "they have not known nor understood, they walk in darkness." But why he cannot understand, he shows by adding "because it is spiritually examined," that is, the examination of spiritual things takes place spiritually. For the lower can never examine and judge the things that belong to the higher, just as sense cannot examine the things that belong to intellect. And likewise, neither sense nor human reason can judge the things that are of the Spirit of God. And so it remains that things of this kind are examined only by the Holy Spirit, according to that saying, Ps. 17:31: "the words of the Lord examined by fire" — proved, namely, by the Holy Spirit. Because, therefore, the animal man lacks the Holy Spirit, he cannot examine spiritual things, and consequently neither understand them. Then, when he says "but the spiritual man judges all things," etc., he assigns the reason why spiritual things are handed down to spiritual men, and first he gives the reason; second he explains the cause, at "for who has known." He assigns this reason: spiritual things are to be handed down to him who is able to judge, according to that saying, Job 12:11: "the ear discerns words"; but the spiritual man is of this kind; therefore spiritual things are to be handed down to him. And this is what he says: "but the spiritual man judges all things, and he himself is judged by no one." Here first it must be seen what man is called spiritual. But it must be noted that we are accustomed to name incorporeal substances "spirit"; since, therefore, there is some part of the soul which is not the act of any bodily organ — namely the intellective part comprising intellect and will — this part of the soul is called the spirit of man, which is nevertheless illumined as to intellect by the Spirit of God, and inflamed as to affection and will. A man, therefore, is called spiritual in two ways. In one way on the part of the intellect, the Spirit of God illumining. And according to this it is said in the Gloss that a man is spiritual who, subject to the Spirit of God, knows spiritual things most certainly and faithfully. In another way on the part of the will, the Spirit of God inflaming; and in this way it is said in the Gloss that a life is spiritual by which, having the Spirit of God as ruler, one rules the soul, that is, the animal powers. Gal., last chapter: "you who are spiritual, instruct such a one," etc. Second it must be considered why the spiritual man judges all things, and he himself is judged by no one. Here it must be noted that in all things, he who is rightly disposed has right judgment concerning particulars. But he who suffers a defect of rectitude in himself also fails in judging: for one who is awake rightly judges both that he himself is awake and that another is asleep; but one who is asleep has no right judgment about himself, nor about the one who is awake. Hence things are not such as they appear to one asleep, but such as they appear to one awake. And the same reasoning holds for the healthy and the sick concerning the judgment of tastes, and for the weak and the strong concerning the judgment of weights, and for the virtuous and the vicious concerning things to be done. Hence also the Philosopher says in Ethics V that the virtuous man is the rule and measure of all human things, because indeed in human affairs the particulars are such as the virtuous man judges them to be. And according to this manner the Apostle here says that the spiritual man judges all things, because indeed a man having his intellect illumined and his affection ordered by the Holy Spirit has right judgment concerning the particulars that pertain to salvation. But he who is not spiritual has also his intellect darkened and his affection disordered concerning spiritual goods, and therefore the spiritual man cannot be judged by a man who is not spiritual, just as one who is awake cannot be judged by one who is asleep. As to the first of these, therefore, it is said, Wis. 3:8, that "the just shall judge the nations." As to the second it is said below, 4:3: "to me it is a very small thing that I be judged by you, or by man's day." Then, when he says "for who has known," etc., he makes manifest the reason he had adduced. And first he brings in an authority; second he applies it to the point at hand, at "but we," etc. It must be considered that for someone to be able to judge concerning some man, two things are required. First, that the one judging know the things that belong to the one judged, because, as is said in Ethics I: "each one judges well the things he knows, and of these he is the best judge." From which it is clear that no one can pass judgment on the mind, that is, the wisdom of God judging all things. Therefore he says, "for who has known the mind of the Lord?" As if to say: no one; because the wisdom of God exceeds every desire of man. Ecclus. 1:3: "who has searched out the wisdom of God that precedes all things?" Wis. 9:17: "but who shall know your mind, unless you give wisdom?" Second it is required that the one judging be superior to the one judged. Hence a lord has judgment concerning a servant, a master concerning a disciple. From which it is also clear that no one can judge the mind of God. On account of which there follows, "or who has instructed him?" As if to say: no one. For he does not have knowledge received from anyone, but rather is the fount of all knowledge. Job 26:3: "to whom have you given counsel? Perhaps to him who does not have wisdom?" But these words seem to be taken from what is said, Is. 40:13: "who has helped the Spirit of the Lord, or who has been his counselor and showed him? With whom did he take counsel, and who instructed him?" Then he applies what he had said to the point at hand, saying "but we" — namely spiritual men — "have the mind of Christ," that is, we receive in ourselves the wisdom of Christ for judging. Ecclus. 17:6: "he created for them the knowledge of the spirit, he filled their hearts with understanding." Lk., last chapter, it is said that "he opened their mind, that they might understand the Scriptures," and so, because the mind of Christ cannot be judged, it is fitting that the spiritual man, who has the mind of Christ, be judged by no one.”

“Above, the Apostle had shown the contention and division of the Corinthians, who were disputing with one another on account of the ministers of Christ by whom they had been baptized and taught; here he begins to reprove the judgment they held concerning the ministers, from which judgment contentions proceeded among them. And concerning this he does two things. First he reproves their judgment as to this, that they attributed more than they ought to certain of the ministers of whom they boasted; secondly, as to this, that they despised other ministers of Christ, in chapter IV, there so let a man esteem us. Concerning the first he does two things. First he shows the harm they were suffering on account of the contentions arising from a perverse judgment; secondly he reproves their perverse judgment, there what then is Apollo? Concerning the first he does two things. First he sets down the harm they had suffered thus far on account of their defect; secondly he shows that they still suffer the same, there but not even now indeed. Concerning the first he does three things. First he sets down the harm they had suffered thus far on account of their defect. For he had said above that the apostles indeed handed on spiritual instructions to spiritual men, which men of soul could not perceive: this he adapts to them, saying and I, brethren, who namely among the other apostles speak spiritual things to spiritual men, could not, that is, fittingly, speak to you as to spiritual men, so as, namely, to hand on to you spiritual instructions, but as to carnal, that is, I spoke to you. For he calls carnal the same ones he called above men of soul, to whom must be handed on things suited to their weakness. Is. XXVIII, 9: whom shall he teach knowledge, and whom shall he make to understand the hearing? Them that are weaned from the milk, that are drawn away from the breasts, that is, from carnal manner of life and sense. Secondly he applies a comparison, saying as to little ones in Christ, that is, as to those still little introduced into the perfect doctrine of the faith, which is owed to spiritual men. Hebr. c. V, 13: every one that is a partaker of milk, is unskilful in the word of justice; for he is a little child: but strong meat is for the perfect. Thirdly he assigns the reason, lest it be believed that he withheld spiritual doctrine from them out of envy, against which it is said Sap. VII, 13: which I have learned without guile, and communicate without envy. Whence it is added for you were not yet able, as if he were to say: I did not withhold food from you out of my envy, but on account of your incapacity, because you were not yet well able to grasp spiritual words, according to that Io. XVI, v. 12: I have yet many things to say to you, but you cannot bear them now. Then, when he says but neither indeed can you now, he shows that they still suffer the same harm. And first indeed he sets down the incapacity under which they still lay, saying but neither indeed can you now, as if he were to say: that from the beginning you could not grasp the perfect doctrine was no wonder, because this ignorance befitted your newness, according to that I Petr. c. II, 2: as newborn babes, desire the milk. But this seems to be blameworthy, that after so much time in which you ought to have progressed, you retain the same incapacity, according to that Hebr. V, 12: whereas for the time you ought to be masters, you have need to be taught again what are the elements of the words of God. Secondly he assigns the reason for the aforesaid incapacity, saying for you are yet carnal, namely in life and sense. And therefore you cannot grasp the things that are of the spirit, but you savor the things that are of the flesh, according to that Rom. VIII, 5: they that are according to the flesh, savor the things that are of the flesh. Thirdly he sets down the reason of the proof he had brought forward, saying for whereas there is among you zeal and contention, are you not carnal, and walk according to man? Here it must be considered that he rightly joins together zeal and contention, because zeal, that is, envy, is the matter of contention. For the envious man is grieved at the good of another, which the other strives to promote, and from this contention follows. Whence Iac. III, 16: where zeal and contention is, there is inconstancy and every evil work. And likewise conversely charity, by which one loves the good of another, is the matter of peace. Secondly it must be considered that zeal and contention have no place except in carnal men, because they are affected with regard to bodily goods, which cannot be fully possessed by several at once together. And therefore, because one possesses some bodily good, another is impeded from the full possession of it, and from this envy follows, and consequently contention. But spiritual goods, with which spiritual men are affected, can be possessed by several at once together, and therefore the good of one is not an impediment to another, and for this reason neither envy nor contention has place in such things. Whence Sap. VII, 13: I communicate without envy. Thirdly it must be considered why he says that carnal men walk according to man, since nevertheless man is composed of spirit and flesh, because it is consonant with human nature that the spirit receive knowledge from the senses of the flesh. Whence consequently the affection of human reason is moved according to the things that are of the flesh, unless the spirit of man be raised above man through the Spirit of God. Whence it is said Eccli. XXXIV, 6: as of a woman in travail, your heart suffers imaginings, unless a visitation from the Most High has been sent forth. The sense therefore is according to man, that is, according to human nature left to itself apart from the Spirit of God, just as also in Ps. IV, 3 it is said: sons of men, how long will you be dull of heart, why do you love vanity and seek after lying? Fourthly he manifests the proof he had brought forward, saying for when someone, that is, one of you, says: I indeed am of Paul, because baptized and taught by Paul, and another: I am of Apollo (in the genitive case), by which is denoted that there is among you zeal and contention, are you not men, namely carnal and not spiritual, inasmuch as you have zeal and contention over human things? For such as a man is, by such things is he affected and by affection does he cleave, according to that Osee IX, 10: they became abominable, as those things which they loved. Then, when he says what then is Apollo? he reproves their judgment, as to this, that they attributed more to the ministers than they ought. And first he shows the truth; secondly he excludes the error, there let no man deceive you; thirdly he draws the intended conclusion, there therefore let no man glory in men. Concerning the first he does two things. First he shows the condition of the ministers; secondly he treats of their reward, there every man shall receive his own reward. Concerning the first he does three things. First he sets down the condition of the ministers; secondly he sets down a comparison, there I have planted, Apollo watered; thirdly he shows what he intended, there therefore neither he that planteth. Concerning the condition of the ministers he touches on two things. First that they are not lords, but ministers, saying: you glory of Paul and of Apollo, therefore I ask of you: what is Apollo, and what is Paul? That is, of what dignity or power, that you may worthily glory of them? And he answers: his ministers, namely of God. As if he were to say: what they do in Baptism and in doctrine, they do not principally as lords, but as his ministers, according to that Is. LXI, 6: ministers of God, it shall be said of you. But it might seem to someone a great thing to be a minister of God, and that one ought to glory in men concerning the ministries of God. And it would truly be so, if access to God did not lie open apart from men, as it is with those who are wont to glory of the ministers of a king, without whom access to the king does not lie open. But this has no place here, because the faithful of Christ have access to God through faith, according to that Rom. V, 2: through whom we have access to God through faith and this grace, wherein we stand, and glory in the hope of the glory of the sons of God. Therefore he pointedly adds in whom you have believed, as if he were to say: through faith you are already joined to God, not to men. Whence above II, 5 it was said: that your faith should not stand in the wisdom of men, but in the power of God. And therefore you ought first to rejoice concerning God, rather than concerning men. Now it happens that the ministers of men, whether of lords or of craftsmen, first have from themselves some dignity or power, from which they become suited for the ministry, but this is not the case with the ministers of God. And therefore, secondly, he shows that the whole dignity and power of the ministers is from God, saying and to each as God has divided, as if he were to say: to such an extent does anyone, and each one of us, have of the power of ministering, as God has given to him, whence we ought not to glory even in this way. II Cor. c. III, 5 s.: our sufficiency is from God, who has made us fit ministers of the new testament. Then, when he says I have planted, he sets down a comparison of the ministers drawn from the comparison of farmers, where a twofold difference of operations is understood. One, of the operation of one minister to the operation of another. And as to this he says I have planted, that is, in preaching I bore myself after the manner of one planting, because namely I first preached the faith to you, Is. LI, v. 16: I have put my words in your mouth, that you may plant the heavens; Apollo watered, that is, he bore himself after the manner of one watering, who furnishes water to plants for this, that they may be nourished and grow. And likewise it is read Act. XVIII, 1 s. that, when Paul had converted many of the Corinthians, Apollo came upon the scene, who contributed much to those who had believed, publicly showing through the Scripture that Jesus is the Christ. Eccli. c. XXIV, 42 it is said: I will water my garden of plantations. The second difference is of the operation of the ministers, who work outwardly by planting and watering, in comparison with the operation of God, who works inwardly. Whence he adds but God gave the increase, namely working inwardly. II Cor. IX, 10: he will increase the increase of the fruits of your justice. So too in bodily things those who plant and water work outwardly, but God works inwardly through the operation of nature toward the increase of plants. Then when he says therefore neither he that planteth, nor he that watereth, etc., he draws two conclusions from what has gone before, of which the first is drawn according to the comparison of the ministers to God, saying: from this that Paul planted, and Apollo watered, they are nothing but ministers of God, and have nothing except from God, and work nothing except outwardly, God working inwardly. Therefore neither is he that planteth any thing, namely principally and great, of which one ought to glory, nor he that watereth, but God, who giveth the increase. For he himself in himself is something principal and great, of which one ought to glory. For action is not attributed to the instrument, to which the minister is compared, but to the principal agent. Whence Is. XL, v. 17 it is said: all nations are before him as if they were not. He draws the second conclusion pertaining to the comparison of the ministers to one another, saying now he that planteth, and he that watereth, since they are ministers of God, and have nothing except from God, and work only outwardly, are one, from the condition of nature and by reason of ministry: wherefore, namely, one cannot be preferred to another, except according to the gift of God, and thus, as far as they are in themselves, they are one. And because, consequently, in the intention of ministering to God they are one through concord of will, therefore it is foolish for those who are one to disagree. Ps. CXXXII, 1: behold how good and how pleasant it is for brethren to dwell together in one. Rom. XII, 5: we, being many, are one body in Christ.”

“Above the Apostle showed what the condition of ministers is; here he deals with their reward. And first he sets down the reward proper to good ministers; secondly he deals with the punishment of the bad, at do you not know that you are the temple of God, et cetera. Concerning the first he does three things. First he promises ministers a reward of their own; secondly he assigns the reason, at for we are God's; thirdly he treats of the diversity of the reward, at according to the grace of God. He says therefore first: it has been said that neither the one who plants is anything, nor the one who waters, yet he does not plant or water in vain, but each one will receive his own proper reward, according to his own labor. For although it is God who gives the increase, and he alone works within, yet outwardly he grants a reward to those who labor, according to that word of Jer. XXXI, 16: let your voice cease from weeping, and your eyes from tears, because there is a reward for your work. Which reward indeed is God himself, according to that word of Gen. XV, 1: I am your protector, and your reward is exceedingly great. For which reward laborers are praised, according to that word of Lc. XV, 17: how many hired men in my father's house abound with bread? Otherwise, if someone should labor in God's work for some other reward, he is not to be praised, according to that word of Io. X, 12: but the hired man, whose own the sheep are not, sees the wolf coming, and flees. This reward, moreover, is both common to all and proper to each: common indeed, because it is the same thing that all will see and that all will enjoy, namely God, according to that word of Iob XXII, 26: upon the Almighty you will overflow with delights, and you will lift up your face to God; Is. XXVIII, 5: in that day the Lord of hosts will be a crown of glory and a garland of exultation to his people. And therefore in Matth. c. XX, 9 and following, to all who labor in the vineyard one denarius is given. But the proper reward will be each one's own: because one will see more clearly than another, and will enjoy more fully according to the measure determined for him. Hence also in Dan. XII, 3 those who are learned are compared to the splendor of the firmament, those who instruct many unto righteousness are as stars. Hence it is that in Io. XIV, 2 it is said: in my father's house there are many mansions, on account of which also here it is said each one will receive his own reward. He shows, moreover, according to what the measure of one's own reward is gauged, when he adds according to his own labor. Hence also in Ps. CXXVII, 2 it is said: the labors of your hands, for you shall eat, you are blessed and it will be well with you. Yet an equality according to the quantity of labor is not thereby designated in relation to the reward, because, as is said in II Cor. IV, 17: that which is at present momentary and light of our tribulation, works in us, beyond measure, an eternal weight of glory in sublimity. Rather it designates an equality of proportion, namely that where the labor is greater, there the reward is greater. Now labor can be understood to be greater in three ways. First indeed according to the form of charity, to which corresponds the essential reward of the recompense, namely of enjoyment and the divine vision. Hence it is said in Io. XIV, 21: he who loves me will be loved by my father, and I will love him, and will manifest myself to him. Hence he who labors out of greater charity, even though he undergoes a lesser labor, will receive more of the essential reward. Secondly, from the kind of the work; for just as in human affairs he is rewarded more who labors in the more worthy work, as the architect rather than the manual craftsman, even though he labors less bodily: so also in divine affairs he who is occupied in the more noble work will receive a greater reward as regards some prerogative of accidental reward, even though perhaps he labors less bodily. Hence the aureole is given to doctors, virgins, and martyrs. Thirdly, from the quantity of the labor, which indeed happens in two ways. For sometimes a greater labor merits a greater reward, especially as regards the remission of punishment, as when someone fasts longer or makes a longer pilgrimage, and also as regards the joy which he will perceive from the greater labor. Hence it is said in Sap. X, 17: he rendered—God, that is—to the just the reward of their labors. But sometimes there is a greater labor from a defect of the will. For in those things which we do by our own will, we feel less labor. And such magnitude of labor will not increase but diminish the reward. Hence it is said in Is. XL, 31: they shall take wings like eagles, they shall run and not labor, they shall fly and not faint; and there it is said before: the young men shall faint and shall labor. Then, when he says for we are God's, he assigns the reason for what he had said. And first he sets down the reason; secondly he applies a comparison, at you are God's cultivation. He says therefore first: rightly will each one of us receive a reward, for we are God's helpers, namely according to our labors. Against which it seems to be what is said in Iob c. XXVI, 2: whose helper are you—is he not feeble? And Is. XL, 13: who has helped the spirit of the Lord? But it must be said that one helps another in two ways. In one way by increasing his power, and in this way no one can be God's helper. Hence also after the aforesaid words of Job it is added: and you sustain the arm of him who is not strong. In another way by serving the operation of another, as if a servant is called a lord's helper, insofar as he carries out his work or the ministry of a craftsman, and in this way ministers of God are his helpers, according to that word of II Cor. VI, 1: but helping, we exhort. Just as, therefore, ministers of men, carrying out their works, receive a reward from them according to their labor, so also does a minister of God. Secondly he applies the comparison of a simple work, namely of agriculture and of building. The faithful people indeed is a field cultivated by God, insofar as through the divine operation it produces fruit of good work acceptable to God, according to that word of Rom. VII, 4: that you may belong to another who rose from the dead, that you may bring forth fruit to God, and in Io. XV, 1 it is said: my father is the husbandman. And this is what is first said, you are God's cultivation, that is, as it were a field cultivated by God, and bearing fruit by his operation; and the faithful people is as it were a house built by God, insofar as God dwells in them, according to that word of Eph. II, 22: and you are built together into a habitation of God. And therefore secondly it is said, you are God's building, that is, an edifice constructed by God, according to that word of Ps. CXXVI, 1: unless the Lord build the house, et cetera. Thus, then, the ministers of God are helpers, insofar as they labor in the cultivation and building of the faithful people. Then, when he says according to the grace of God, etc., he treats of the diversity of the reward, and because the reward is distinguished according to the distinction of labor, as has been said, therefore first he treats of the diversity of labor; secondly of the diversity of the reward, at if anyone builds upon. Concerning the first he does two things. First he sets down the distinction of labors; secondly he adds an admonition, at but let each one see, et cetera. Concerning the first he does two things. First, leaving aside the comparison of agriculture which he had pursued above, under the comparison of building he describes his own proper labor, saying according to the grace of God which was given to me, as a wise architect I laid the foundation. Here it must be considered that the architect is called the principal craftsman, and especially of a building, to whom it belongs to comprehend the whole disposition of the entire work, which is carried out through the operation of manual craftsmen. And therefore he is called wise in the building, because he is simply wise who knows the highest cause, namely God, and orders others according to God. Thus he is called wise in the building who considers the principal cause of the building, namely the end, and directs the lesser craftsmen as to what must be done for the sake of the end. Now it is manifest that the whole structure of the building depends on the foundation, and therefore it belongs to the wise architect to lay a suitable foundation. Paul himself laid the foundation of the spiritual building among the Corinthians, hence above he said: I planted. For as the foundation stands in a building, so does the planting in plants. For by both the first preaching of the faith is signified spiritually. Hence he himself also says in Rom. XV, 20: thus I have preached the Gospel, not where Christ was named, lest I should build upon another's foundation, and therefore he compares himself to a wise architect. This, however, he attributes not to his own power, but to the grace of God. And this is what he says, according to the grace of God which was given to me, namely who made me fit and suitable for this ministry. Below XV, 10: I have labored more abundantly than all, yet not I, but the grace of God with me. Secondly he describes the labor of others, saying but another, that is, whoever among you labors, builds upon, the foundation laid by me. Which indeed can be referred to two things. In one way insofar as someone builds upon the faith founded in himself the progress of charity and of good works. I Petr. II, 5: you also, as living stones, are built up. In another way, to teaching, through which someone more perfectly manifests the founded faith in others. Hence in Ier. I, 10 it is said: that you may build and plant. And according to this, this building-upon signifies the same thing that the watering above did. Then, when he says but let each one, etc., he adds the admonition, saying: it has been said that it belongs to others to build upon; but let each one see, that is, diligently attend, how he builds upon, that is, what kind of teaching of the faith founded in others he adds on, or what kind of works of the faith founded in himself he has. Prov. IV, 25: let your eyes look straight on, and let your eyelids go before your steps. Secondly he answers tacitly a question, namely why he admonishes others about building-upon and not about founding, or rather he assigns the reason why he said that it belongs to others to build upon, saying no one can lay another foundation than that which has been laid, namely by me, which is Jesus Christ, who dwells in your hearts through faith, as is said in Eph. III, 17. And concerning the foundation it is said in Is. XXVIII, 16: behold I will lay in the foundations of Sion a stone, a corner-stone, tried, precious, that is, founded in the foundation. But it seems to be against this what is said in Apoc. XXI, 14: the wall of the city having twelve foundations, and in them the twelve names of the apostles. Therefore Christ alone is not the foundation. But it must be said that the foundation is twofold. One indeed which has solidity of itself, like some rock upon which a building is constructed, and to this foundation Christ is compared. For he himself is the rock of which it is said in Matth. VII, 25: for it was founded upon a firm rock. The other is a foundation which has solidity not of itself, but from another solid subject, like the stones which are first placed upon the solid rock. And in this way the apostles are said to be the foundation of the Church, because they themselves were first built upon Christ through faith and charity. Hence it is said in Eph. II, 20: built upon the foundation of the apostles. Then when he says if anyone builds upon, etc., he treats of the difference of reward as to this, that some receive it without loss, some with loss. And concerning this he does three things. First he teaches that the diversity of works is manifested from the recompense; secondly he shows when it is manifested, at for the day of the Lord; thirdly he shows how it is manifested, at if anyone's work, et cetera. Concerning the first it must be considered that the Apostle, intending to show the diversity of the building-upon, sets down six things, namely three against three. On one side indeed gold, silver, and precious stones; and on the other side wood, hay, and stubble, of which three, namely gold, silver, and precious stones, have a certain renowned brightness together with both indestructibility and preciousness. But the other three are dull, and are easily consumed by fire, and are cheap. Hence by gold, silver, and precious stones is understood something splendid and stable; but by wood, hay, and stubble, something material and transitory. Now it has been said above that building-upon can be understood both as to the works which each one builds upon the foundation of faith, and as to the teaching which some doctor or preacher builds upon the foundation of faith laid by the apostles. Hence this diversity which the Apostle touches on here can be referred to either building-upon. Some, then, referring these things to the building-upon of works, said that by gold, and silver, and precious stones are understood the good things which someone adds to faith. But by wood, hay, and stubble should be understood the mortal sins which someone commits after receiving the faith. But this exposition cannot stand at all. First indeed because mortal sins are dead works, according to that word of Hebr. IX, 14: he will cleanse our consciences from dead works. But in this building nothing is built except what is living, according to that word of I Petr. II, v. 5: you also, as living stones, are built up. Hence he who has mortal sins along with faith does not build upon, but rather destroys or violates, against whom it is said below: if anyone violates the temple of God, God will destroy him. Secondly, because mortal sins are compared rather to iron, or lead, or stone, both because of their weight and also because they are not renewed by fire, but always remain in that in which they are: but venial sins are compared to wood, hay, and stubble, both because of their lightness, and also because someone is easily purged from them by fire. Thirdly, because according to this exposition it seems to follow that he who dies in mortal sin, provided he retains faith, will finally attain salvation, although he may first undergo some punishments. For thus it follows: if anyone's work shall burn, he shall suffer loss, but he himself shall be saved, yet so as through fire. Which indeed clearly contradicts the sentence of the Apostle where it is said below VI, 9 and following: neither fornicators, nor those who serve idols, etc. shall possess the kingdom of God; and Gal. V, 21: those who do such things shall not possess the kingdom of God. Now there is no salvation for anyone except in the kingdom of God. For those who are excluded from it are sent into eternal fire, as is said in Matth. XXV, 41. Fourthly, because faith cannot be called a foundation except because through it Christ dwells in us, since it has been said above that the foundation is Christ Jesus himself. For Christ does not dwell in us through unformed faith, otherwise he would dwell in demons, of whom it is written Iac. II, 19: the demons also believe, and tremble. Hence what is said in Eph. III, 17, that Christ dwells through faith in our hearts, must be understood of faith formed through charity, since it is written I Io. IV, 16: he who abides in charity abides in God, and God in him. This is the faith which works through love, as is said below XIII, 4: charity does not behave perversely. Hence it is manifest that those who work mortal sins do not have formed faith, and thus do not have the foundation. It must therefore be understood that both he who builds upon the foundation gold, silver, precious stones, and also he who builds upon it wood, hay, stubble, avoids mortal sins. For the distinction of these, then, it must be understood that human acts have their species from their objects. Now the object of a human act is twofold, namely a spiritual thing and a bodily thing, which objects indeed differ in three ways. First indeed as to this, that spiritual things are perpetual, but bodily things are transitory. Hence II Cor. IV, 18: the things which are seen are temporal; but the things which are not seen are eternal. Secondly, as to this, that spiritual things have brightness in themselves, according to that word of Sap. VI, 13: wisdom is bright, and never fades away. Bodily things have dullness from their matter. Hence it is said in Sap. II, 5: our time is the passing of a shadow. Thirdly, as to this, that spiritual things are more precious and more noble than bodily things; hence Prov. III, 15 says of wisdom: she is more precious than all riches; and Sap. VII, 9: all gold in comparison with her is a little sand, and silver shall be accounted as clay before her. And therefore the works by which a man relies upon spiritual and divine things are compared to gold, silver, and precious stone, which are solid, bright, and precious. In such a way, however, that by gold are designated those things by which a man tends to God himself through contemplation and love; hence it is said in Cant. V, 11: his head is the finest gold. For the head of Christ is God, as is said in I Cor. XI, 3. Of which gold it is said in Apoc. III, 18: I counsel you to buy from me gold refined by fire, that is, wisdom together with charity. By silver are signified the acts by which a man clings to spiritual things to be believed, and loved, and contemplated; hence in the Gloss silver is referred to love of neighbor, on account of which also in Psalm LXVII, 14 the wings of the dove are described as covered with silver, whose upper part, that is, the hindmost parts, are described as being in the paleness of gold. But by precious stones are designated the works of the various virtues, by which the human soul is adorned; hence it is said in Eccli. l, 10: as a solid vessel of gold adorned with every precious stone. Or also the commandments of the law of God, according to that word of Ps. CXVIII, 127: I have loved your commandments above gold and topaz. But human works by which a man is intent on procuring bodily things are compared to stubble, which is cheap, for they shine and are easily burnt up; they have, however, certain degrees, insofar as some are more stable than others, some more easily consumed; for men themselves are among carnal creatures both more worthy and are preserved through succession. Hence they are compared to wood, according to that word of Iudic. IX, 8: the trees of the woods went forth that they might choose a king over them. But the flesh of man is more easily corrupted through weakness and death; hence it is compared to hay, according to that word of Is. XL, 6: all flesh is hay. But the things which pertain to the glory of this world pass away most easily, hence they are compared to stubble; hence in Ps. LXXXII, 14 it follows: make them like a wheel, and as stubble before the face of the wind. Thus, then, to build upon gold, and silver, and precious stones, is to build upon the foundation of faith the things which pertain to the contemplation of the wisdom of divine things, and the love of God, and devotion of the saints, and service of neighbors, and to the exercise of virtues. But to build upon wood, hay, and stubble, is to add upon the foundation of faith the things which pertain to the disposition of human affairs, and to the care of the flesh, and to exterior glory. It must be known, however, that it happens that a man intends this in three ways. In one way such that he constitutes his end in these things; and since this is mortal sin, by this a man does not build upon, but, the foundation overturned, sets up another foundation. For the end is the foundation in desirable things which are sought for the sake of the end. In another way someone intends to use the aforesaid things, ordering them entirely to the glory of God; and because works are specified from the end intended, this will no longer be to build wood, hay, and stubble, but gold, silver, and precious stones. In the third way someone, although he does not constitute his end in these things, nor would he wish on account of these to act against God, is nevertheless affected by these more than he ought, so that through them he is held back from the things which are God's, which is to sin venially: and this properly is to build wood, hay, stubble, not because these things are properly speaking built upon, but because works pertaining to the care of temporal things have venial faults attached on account of a more vehement affection toward them, which affection, according as it adheres more or less, is compared to wood, hay, and stubble. And it can be distinguished in two ways. In one way according to the permanence of spiritual things, as was said before, in another way according to the vehemence of the attachment. It must be known, however, that even those who are intent on spiritual things cannot be entirely freed from care of temporal things, nor even are those who in charity are intent on temporal things entirely empty of spiritual things, but they are differentiated by their pursuit. For some order the pursuit of their life to spiritual things, and do not attend to temporal things except insofar as the necessity of bodily life requires; but some apply the pursuit of their life to procuring temporal things, yet use spiritual things for the direction of their life. The former, then, build upon gold, silver, and precious stones; the latter build upon hay, wood, and stubble. From which it is clear that those who build upon gold, silver, and precious stones have something of venial sins, but not in a notable quantity, on account of the fact that they touch but little upon the care of temporal things. Those also who build upon wood, hay, stubble, have something stable, precious, and splendid, but in a lesser quantity, namely insofar as they are directed by spiritual goods. This diversity, moreover, can also be referred to the building-upon of teaching. For those who upon the faith founded by the apostles build up through their own teaching a solid and clear, or manifest, truth, and one pertaining to the ornament of the Church, build upon gold, silver, precious stones. Hence Prov. X, 20: the lips of the just are choice silver. But those who add on to the faith founded by the apostles, in their own teaching, certain useless things, and things which are not manifest, nor are established by reason of truth, but are vain and empty, build upon wood, hay, stubble. Hence it is said in Ier. XXIII, 28: he who has a dream, let him tell a dream; and he who has my word, let him speak my word truly. What has straw to do with the wheat? But he who should teach falsehood would not build upon, but rather would subvert the foundation. He says therefore if anyone builds upon, either by working or by teaching, this foundation, that is, upon the faith formed in the heart, or upon the faith founded by the apostles and preached, gold, silver, or precious stones, that is, spiritual works or splendid teaching, or wood, hay, stubble, that is, bodily works, or frivolous teaching, each one's work will be manifest, namely in the divine judgment, of what sort it is. For it does not lie hidden through human ignorance. For some seem to build upon gold, silver, precious stone, who nevertheless build upon wood, hay, stubble, meditating on bodily things in spiritual matters, for instance profit or human favor; but some seem to build upon wood, hay, stubble, who nevertheless build gold, silver, and precious stone, because in the administration of temporal things they think of nothing but spiritual things. Hence also in Sophon. I, 12 it is said: I will search Jerusalem with lamps, and Lc. XII, v. 2: there is nothing covered that shall not be revealed. Then, when he says for the day of the Lord, he shows when this is manifested. And first he sets down the time of the manifestation, when he says for the day of the Lord shall declare. Concerning which it must be known that a thing is then said to have its time and its day, when it is in its best state and at the height of its power. Hence Eccle. III, 1 it is said: all things have their time. When, therefore, a man fulfills his own will, even against God, then it is the day of man. Hence it is said in Ier. XVII, 16: I have not desired the day of man, you know. But it is called the day of the Lord when the will of the Lord is fulfilled concerning men, who through his justice will either be rewarded or condemned, according to that word of Ps. LXXIV, 3: when I shall have taken the time, I will judge according to justice. Hence according to the threefold judgment of God, the day of the Lord can be understood in three ways. There will indeed be a certain general judgment of all, according to that word of Matth. XII, v. 41: the men of Nineveh shall rise up in judgment. And according to this the day of the Lord is called the last day of judgment, of which II Thess. II, 2: be not terrified as though the day of the Lord were at hand. And according to this it is understood, the day of the Lord shall declare, because in the day of judgment the difference of human merits will be manifested. Rom. II, 16: in the day when the Lord shall judge the hidden things of men. But another is the particular judgment which takes place concerning each one at his death, of which we have in Lc. XVI, 23: the rich man died, and was buried in hell, and the beggar died, and was carried by the angels into the bosom of Abraham. And according to this the day of the Lord can be understood as the day of death, according to that word of I Thess. V, 2: the day of the Lord shall come as a thief in the night. Thus, then, the day of the Lord shall declare, because at the death of each one his merits are laid open. Hence it is said in Prov. XI, 7: when the wicked man is dead, there shall be no hope any further; and of the same, XIV, v. 32: but the just has hope in his death. The third, moreover, is the judgment in this life, insofar as God at times tests men through the tribulations of this life. Hence it is said below XI, 32: when we are judged, we are chastised by the Lord, that we may not be condemned with this world. And according to this the day of the Lord is said to be the day of temporal tribulation, of which it is said Sophon. I, 14: the voice of the day of the Lord is bitter, the strong man shall be in tribulation there. The day of the Lord, therefore, shall declare, because in the time of tribulation the affection of a man is tested. Eccli. XXVII, 6: the furnace tests the potter's vessels, and the trial of tribulation tests just men. Secondly he shows by what means this declaration will come about, namely by fire, hence it follows because it shall be revealed in fire, namely the day of the Lord. For the day of judgment shall be revealed in fire, which will precede the face of the judge, burning up the face of the world, and enveloping the reprobate, and purging the just: of which it is said in Ps. XCVI, 3: fire shall go before him, and shall burn his enemies round about. But the day of the Lord, which is the day of death, shall be revealed in the fire of Purgatory, through which will be purged whatever is found needing purgation in the elements, concerning which what is said in Iob XXIII, 10 can be understood: he shall try me as gold that passes through fire. But the day which is the day of tribulation permitted by divine judgment shall be revealed in the fire of tribulation, of which it is said in Eccli. II, 5: gold and silver are tried in the fire, but acceptable men in the furnace of tribulation. Thirdly he sets down the effect of the manifestation, when he adds and the fire shall test the work of each one, of what sort it is, because indeed through any of the aforesaid fires the merits or demerits of a man are tested: hence in Ps. XVI, 3 it is said: you have tried me by fire, and iniquity has not been found in me. In these three things which the Apostle sets down here, the first is the conclusion of the two that follow. For if the day of the Lord is revealed in fire, and fire tests what sort each one's work is, the consequence is that the day of the Lord will declare the difference of human works. Then, when he says if anyone's work, he shows the manner of the aforesaid manifestation. And first as to good works, when he says if anyone's, that is, someone's work, which he has built upon, shall remain, namely in the fire, he, namely the one who built upon, shall receive a reward. Ier. XXXI, 16: there is a reward for your work. And Is. XL, 10: behold his reward is with him. Now a work is said to remain unharmed in the fire in two ways. In one way on the part of the one working himself, namely because he who does this work, namely of good teaching, or whatever of good works, is not punished on account of a work of this kind, insofar, namely, as he will neither be tormented by the fire of Purgatory, nor by the fire which precedes the face of the judge, nor even does he burn in the fire of tribulation. For he who has not loved temporal things immoderately, it follows that he does not grieve too much over their loss. For grief is caused by love of the thing which is lost. Hence excessive love generates excessive grief. In another way it can be understood on the part of the work itself: for when any of the aforesaid judgments comes upon a man, the work of good teaching, or whatever other good work, remains; for when the fire of tribulation comes upon him, a man ceases neither from true teaching, nor from the good work of virtue; and each of these remains to the man as to merit, both in the fire of Purgatory and in the fire which precedes the face of the judge. Secondly he shows the day as to evil works, saying if anyone's, that is, someone's, work shall burn, namely through any of the aforesaid fires, he shall suffer loss, namely he who has worked this, yet not so far as condemnation. Hence he adds: but he himself shall be saved, namely with eternal salvation, according to that word of Is. XLV, 17: Israel is saved in the Lord with eternal salvation. Yet so as through fire, namely which he sustained before, either in this life, or at the end of this life, or at the end of the world. Hence it is said in Ps. LXV, 12: we have passed through fire and water, and you have brought us out into a place of refreshment. And Is. XLIII, 2 and following: when you shall pass through the fire, you shall not be burned, and the flame shall not burn you, because I am the Lord your God, your savior. Now a man's work is said to burn in two ways. In one way on the part of the one working, insofar, namely, as someone is afflicted by the fire of tribulation on account of the immoderate affection by which he excessively loves earthly things, and is punished by the fire of Purgatory, or by the fire which will precede the face of the judge, on account of the venial sins which he committed regarding the care of temporal things, or also through the frivolous and vain things which he taught. In another way the work burns in the fire on the part of the work itself, namely because, when tribulation comes upon him, a man can devote himself neither to vain teaching, nor to earthly works, according to that word of Ps. CXLV, 4: in that day all their thoughts shall perish. Nor even in the fire of Purgatory, or that which precedes the face of the judge, will anything of the aforesaid remain to him either as a remedy or as a merit. And likewise he suffers loss in two ways, either insofar as he himself is punished, or insofar as he loses what he did, and as to this it is said in Eccli. XIV, 20 and following: every corruptible work shall fail in the end, and he who does it shall go with it, and every choice work shall be justified in the end, and he who does it shall be honored in it. Of these the first pertains to him who builds upon wood, hay, and stubble, which is a work burning in the fire; but the second pertains to him who builds upon gold, silver, and precious stones, which is a work remaining in the fire without loss.”

“Above, the Apostle showed what the reward of those laboring well is; here he treats of the punishment of those laboring badly, or destroying. And concerning this he does two things. First he demonstrates the punishment; second he excludes the contrary error, at "let no one deceive you." Now he shows the punishment of those working toward destruction, pursuing the likeness of the spiritual building, and concerning this he does three things. First he shows the dignity of the spiritual building; second he determines the punishment of those who destroy, at "if anyone"; third he assigns the reason for the punishment, at "for the temple of God," etc. He says therefore first: it has been said that he who builds upon it will receive the reward of salvation, either without loss or with loss; but so that you may be able to recognize what the punishment is of those laboring badly among you, it is necessary that you recognize your own dignity; which he first sets down, saying: "Do you not know that" you, the faithful of Christ, "are the temple of God?" Eph. 2:21f: "in whom every building, being constructed, grows into a holy temple in the Lord, in whom you also are built together into a habitation of God." Second he proves that the faithful are the temple of God. For it belongs to the nature of a temple that it be a habitation of God, according to Ps. 10:5: "God is in his holy temple." Hence everything in which God dwells can be called a temple. Now God dwells principally in himself, because he alone comprehends himself. Hence God himself is called the temple of God, Apoc. 21:22: "the Lord God almighty is its temple." God also dwells in a consecrated house through the spiritual worship which is shown to him in it; and therefore a consecrated house is called a temple, according to Ps. 5:8: "I will worship toward your holy temple," etc. God also dwells in men through faith, which works through love, according to Eph. 3:17: "that Christ may dwell through faith in your hearts." Hence, to prove that the faithful are the temple of God, he adds that they are inhabited by God, when he says "and the Spirit of God dwells in you." And in Rom. 8:11 it is said: "the Spirit who raised up Jesus Christ will dwell in you." Ez. 36:27: "I will put my spirit in the midst of you." From which it is clear that the Holy Spirit is God, through whose indwelling the faithful are called the temple of God. For the indwelling of God alone makes a temple of God, as has been said. Now it must be considered that God is in all creatures, in which he is by essence, power, and presence, filling all things with his goodness, according to Jer. 23:24: "I fill heaven and earth." But God is said to dwell spiritually, as in a familiar house, in the saints, whose mind is capable of God through knowledge and love, even if they do not in act know and love, provided they have through grace the habit of faith and charity, as is clear in the case of baptized infants. And knowledge without love does not suffice for the indwelling of God, according to 1 John 4:16: "he who abides in charity abides in God, and God in him." Hence it is that many know God, either through natural knowledge or through unformed faith, whom nevertheless the Spirit of God does not inhabit. Then when he says "but if anyone... the temple," etc., he adds the punishment of those working badly, in keeping with what has been said, saying "but if anyone," etc. Now the temple of God is violated in two ways. In one way through false doctrine, which is not built upon the foundation, but rather undermines the foundation and destroys the building. Hence it is said in Ez. 13:19 concerning false prophets: "they violated me and my people for a handful of barley and a piece of bread." In another way someone violates the temple of God through mortal sin, by which someone corrupts either himself or another, by deed or by example. Hence it is said in Mal. 2:11: "Judah has profaned the sanctification of the Lord which he loved." And thus it is fitting that he be destroyed by God through eternal damnation who violates the spiritual temple of God, or pollutes it in whatever way. Hence it is said in Mal. 2:12: "the Lord will destroy the man who has done this, the master and the disciple." And in Ps. 11:4: "the Lord will destroy all deceitful lips," etc. Then when he says "the temple of God," etc., he assigns the reason for what he had said concerning the holiness of the temple. For whoever violates some sacred thing commits sacrilege, hence it is fitting that he be destroyed. "For the temple of God is holy, which you are," as has been said above, and in Ps. 64:5 it is said: "your temple is holy, wonderful in equity"; and elsewhere: "holiness becomes your house, O Lord." And indeed in a material temple there is a certain sacramental holiness, insofar as the temple is dedicated to divine worship, but in the faithful of Christ there is the holiness of grace, which they have obtained through Baptism, according to that below, IV, 11: "you have been washed, you have been sanctified." Then when he says "let no one deceive you," he excludes the contrary error. And first he warns the faithful to beware of the seduction of errors; second he teaches the manner of being wary, at "if anyone among you"; third he assigns the reason, at "for the wisdom of this world," etc. Concerning the first it must be known that certain ones have said that God neither punishes nor rewards the deeds of men; in whose person it is said in Zeph. 1:12: "who say in their hearts: the Lord will not do good, and he will not do evil." And Lam. 3:37f: "who is this that said, let it be done, when the Lord has not commanded? Good and evil shall not go forth from the mouth of the Most High." To exclude this error, therefore, he says "let no one deceive you," asserting namely that he who violates the temple of God is not destroyed by God, as it is said in Eph. 5:6: "let no one deceive you with empty words, for because of this the wrath of God comes upon the sons of unbelief." Then when he says "if anyone among you," etc., he teaches the manner of being wary of this kind of seduction. Here it must be known that certain ones have said that God does not punish the sins of men, relying on the reasonings of human wisdom, such as that God does not know the particulars that happen here; in whose person it is said in Job 22:14: "he walks about the hinges of heaven, and does not consider our affairs." To avoid this, therefore, he says "if anyone among you seems to be wise in this age," that is, in worldly wisdom, which, insofar as it is contrary to the truth of faith, is not wisdom, although it may seem to be, "let him become foolish," by casting away that apparent wisdom, "that he may be wise," namely according to divine wisdom, which is true wisdom. And this must also be observed not only in those things in which worldly wisdom is contrary to the truth of faith, but also in all things in which it is contrary to the honesty of morals. Hence Prov. 30:1 says: "he was strengthened by God abiding with him," etc. Then when he says "the wisdom of this world," etc., he assigns the reason for what he had said. And first he sets down the reason. For it seemed that he had given an unfitting admonition, that someone should become foolish, and it would truly be unfitting if that foolishness, of which he was speaking, were through the denial of true wisdom, but it is not so. "For the wisdom of this world is foolishness with God." Now that is called the wisdom of this world which principally relies upon the world. For that wisdom which, through the things of this world, attains to God, is not the wisdom of the world, but the wisdom of God, according to Rom. 1:19f: "for God has revealed it to them. For his invisible things are clearly seen from the creation of the world, being understood through the things that have been made." The wisdom of the world, therefore, which so attends to things that it does not reach divine truth, "is foolishness with God," that is, it is reputed foolishness according to divine judgment. Is. 19:11: "the princes of Tanis are foolish, the wise counselors of Pharaoh have given foolish counsel." Second he proves what he had said through two authorities, of which the first is written in Job 5:13. Hence he says "it is written: I will catch the wise in their own craftiness." Now the Lord catches the wise in their own craftiness, because through this very fact that they think craftily against God, God impedes their endeavor, and fulfills his own purpose; just as through the malice of the brothers of Joseph, wishing to impede his rule, it was fulfilled through divine ordination that Joseph, sold into Egypt, should rule. Hence also, before these words, Job says: "who scatters the thoughts of them," namely of the malicious, "so that their hands cannot accomplish what they had begun"; because, as it is said in Prov. 21:30, "there is no wisdom, there is no knowledge, there is no counsel against the Lord." The second authority is taken from the Psalm, hence he says "and again it is written: the Lord knows the thoughts of the wise," that is, according to the wisdom of the world, "that they are vain"; because namely they do not reach the end of human knowledge, which is the knowledge of divine truth. Hence it is said in Wisdom 13:1: "vain are men, in whom the wisdom of God is not present." Then when he says "therefore let no one glory in men," he infers the conclusion principally intended, namely that they ought not to glory in the ministers of God. And first he concludes the proposition from what has been said, saying "therefore" — since the ministers are nothing, but labor for a reward — "let no one glory in men"; just as also in Ps. 145:2f it is said: "do not trust in princes, nor in the sons of men, in whom there is no salvation." And Jer. 17:5: "cursed is the man who trusts in man," etc. Second he assigns the reason from the dignity of the faithful of Christ, assigning the order of the faithful in relation to things. And first he sets down the order of things in relation to the faithful of Christ, saying "all things are yours," as if to say: just as a man does not glory in things subject to him, so also you ought not to glory in the things of this world, which have all been given to you by God, according to Ps. 8:8: "you have subjected all things under his feet." Now he explains what "all things" are, among which he first sets down the ministers of Christ, who have been divinely ordained for the ministry of the faithful, according to 2 Cor. 4:5: "but ourselves your servants through Jesus." And this is what he says: "whether Paul," who planted, "or Apollo," who watered, "or Cephas," that is, Peter, who is the universal shepherd of the sheep of Christ, as it is said at the end of John. After this he sets down external things, when he says "or the world," which is the containment of all creatures, which indeed belongs to the faithful of Christ, in that man is helped by the things of this world, whether as to bodily necessity, or as to the knowledge of God, according to Wisdom 13:5: "from the greatness of the beauty and of the creature," etc. Consequently he sets down those things which pertain to the very disposition of man, saying "or life, or death," because indeed for the faithful of Christ both life is useful, in which they merit, and death, through which they arrive at their rewards, according to Rom. 14:8: "whether we live, or whether we die," etc. And Phil. 1:21: "for me to live is Christ, and to die is gain." Now to these two are reduced all the goods or evils of this world, because through goods life is preserved, through evils one arrives at death. Lastly he sets down what pertains to the present or future state of man, saying "or things present," that is, the things of this life, by which we are helped toward meriting; "or things to come," which are reserved for us unto reward. For we do not have here a lasting city, but we seek one to come, as is said at the end of Hebrews. "All things," he says, "are yours," that is, serving your benefit, according to Rom. 8:28: "to those who love God, all things work together unto good." Thus therefore the first order is of the things of Christ in relation to the faithful; the second is of the faithful of Christ in relation to Christ, which he sets down adding "but you are Christ's," because indeed by his death he redeemed you. Rom. 14:8: "whether we live, or whether we die, we are the Lord's." The third order is of Christ, insofar as man, in relation to God; therefore he adds "but Christ," insofar as man, "is God's." Hence he names him God and Lord in Ps. 7:2, saying: "O Lord my God, in you I have hoped," so that by the name of God the whole Trinity may be understood. Because therefore no one ought to glory in that which is beneath him, but in that which is above him, therefore the faithful of Christ ought not to glory in the ministers, but rather the ministers in them. 2 Cor. 7:4: "great is my confidence in you, great is my glorying on your behalf." But the faithful of Christ ought to glory in Christ, according to that at the end of Galatians: "far be it from me to glory, except in the cross of our Lord Jesus Christ," just as Christ in the Father, according to Wisdom 2:16: "he glories that he has God as father."”

“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.”

“After the Apostle has pursued those things which pertain to the sacrament of Baptism, here he begins to pursue those things which pertain to marriage. And first he argues against the sin contrary to marriage, namely fornication; second he treats of marriage itself, chapter 7, where it says "now concerning the things you wrote," etc. Concerning the first he does two things. First he sets down the fault; second he rebukes it, where it says "your glorying is not good," etc. Concerning the first he does two things. First he sets down the fault of a certain fornicator; second, the fault of the others, who were tolerating the sin of the fornicator, where it says "and you are puffed up," etc. Concerning the first, first he sets down three things which pertain to the gravity of the fault. First indeed he shows the sin to be notorious, saying: not without cause did I ask, whether you wish that I come to you with a rod. For there is in you something worthy of the rod of discipline, because fornication is heard of among you altogether, in a public manner; against which it is said Eph. 5:3: "but fornication let it not even be named among you"; Isa. 3:9: "they have proclaimed their sin as Sodom, and have not hidden it." Second, he aggravates the sin by comparison, when he says: and such fornication as is not held lawful or found even among the gentiles. For among the gentiles, simple fornication was not accounted a sin. Whence the apostles, Acts 15:20, to exclude this error, imposed upon the gentiles converted to the faith that they should abstain from fornication. There was, however, a certain species of fornication which was held unlawful even among the gentiles. And therefore he says: so that someone has his father's wife, as it is said Gen. 49:4: "poured out you are like water, may you not increase, for you went up to your father's bed, and defiled his couch." This, however, was horrible even among the gentiles, as being contrary to natural reason. For by the natural reverence of a son toward his parents, in every state and law, the father and the mother are excluded from marriage. So that thus also can be understood what is had in Gen. 2:24: "for this reason a man shall leave father and mother," namely in the contracting of marriage, "and shall cleave to his wife." As indeed it is added there: "and the man and the woman shall be two in one flesh." And therefore the father's wife is excluded from marriage, like the person of the father or of the mother, according to that word Lev. 18:8: "the nakedness of your father's wife you shall not uncover, for it is the nakedness of your father." Then, when he says "you are puffed up," he sets down the fault of those who were tolerating this sin. And first he reproves their toleration; second he supplies what they were neglecting, where it says "I indeed," etc. Concerning the first he notes in them three vices. First, pride, when he says "and you are puffed up," namely with the wind of pride, reckoning yourselves innocent by comparison with the sinner, just as, Luke 18:11, the Pharisee said: "I am not as the rest of men, even as also this publican." Wis. 4:19: "I will burst them, puffed up, without a voice." Second, he touches upon their injustice, when he says "and you have not rather mourned," namely by suffering with the case of the sinner, just as it is said Jer. 9:1: "who will give water to my head, and to my eyes a fountain of tears, that I may weep day and night for the slain of the daughter of my people?" For true justice, as Gregory says, has compassion, not disdain. Third, he touches upon their negligence of judgment: "that he who did this deed be taken away from the midst of you." For such compassion of a just man toward a sinner wounds and delivers, according to that word Prov. 23:14: "you strike him with the rod, and you shall deliver his soul from hell." By this also others are corrected, according to that word Prov. 19:25: "the pestilent man being scourged, the fool will become wiser." Whence Eccles. 8:11: "because sentence is not speedily pronounced against the evil, the sons of men commit evils without any fear." But the sinner ought, for the correction of others, sometimes to be separated, where there is fear of contagion, according to that word Prov. 22:10: "cast out the scoffer, and strife shall go out with him, and quarrels and reproaches shall cease." Then, when he says "I indeed, absent in body," etc., he supplies their negligence, pronouncing sentence against the sinner. And concerning this he does three things. First he sets down the authority of the one judging; second the manner of judging, where it says "you being gathered together," etc.; third the sentence of the judge, where it says "to deliver such a one," etc. Concerning the first he does two things. First he sets down the authority of the minister, namely of himself. Now it seemed contrary to judicial order that he should condemn one who was absent, according to that word Acts 25:16: "it is not the custom of the Romans to condemn any man, before he who is accused has his accusers present"; but the apostle excuses this, saying "I indeed, absent in body, but present in spirit," that is, in affection and solicitude of mind, according to that word Col. 2:5: "and though I am absent in body, yet in spirit I am with you, rejoicing and seeing your order." Or "present in spirit," because through the spirit he knew the things which were being done among them, as if he were present, just as also Elisha said, 4 Kings 5:26: "was not my heart present, when the man returned from his course?" And because I am present in spirit, I have already judged, that is, I have ordained the sentence of condemnation against him who has so acted. Second, he sets down the authority of the principal Lord, saying "in the name of our Lord Jesus Christ," that is, in his place and by his authority, or with the power and invocation of his name, according to that word Col. 3:17: "whatever you do, in word or in work, do all in the name of our Lord Jesus Christ." Then, when he says "you being gathered together into one," he shows the manner of judging, where he touches upon three things: first, the congregation of the faithful, when he says "you being gathered together." For those things which are grave are to be punished by the concordant deliberation of many. Whence also in antiquity judges sat in the gates, where the people gathered, according to that word Deut. 16:18: "you shall appoint judges in all your gates." Whence it is said in Ps. 110:1: "in the council of the just, and in the congregation, great are the works of the Lord." And Matt. 18:20: "where there are two or three gathered in my name, there am I in the midst." Second, he applies his own assent, when he says "and my spirit," that is, my will and authority, according to what he had said: "but present in spirit." Third, he applies the authority of the principal Lord, namely Christ, saying "with the power of our Lord Jesus Christ," from which the judgment of the Church has the strength of firmness, according to that word Matt. 18:18: "whatsoever you shall bind on earth shall be bound also in heaven." Then, when he says "to deliver such a one," etc., he sets down the sentence of condemnation, concerning which he sets down three things. First, the penalty, when he says "to deliver such a one to Satan" — supply: I have judged. This can be understood in two ways. First, that, as it is said Matt. 10:8, the Lord gave the apostles power over unclean spirits, that they might cast them out, and by that same power they could command unclean spirits to afflict bodily those whom they judged worthy of this penalty. The apostle therefore commanded the Corinthians, by his authority, to deliver the aforesaid fornicator to Satan to be bodily afflicted. Whence he sets down, second, the effect of this sentence, when he says "unto the destruction of the flesh," that is, unto the vexation of the flesh and the affliction in which he sinned, according to that word Wis. 11:17: "by what things a man sins, by these also he is tormented." Third, he sets down the fruit, when he says "that the spirit may be saved in the day of our Lord Jesus Christ," that is, that he may attain salvation in the day of death, or in the day of judgment, as was expounded above in the third chapter, and thus what is added there is fulfilled: "but he himself shall be saved, yet so as by fire," namely of temporal penalty. For the apostle did not deliver the sinner to Satan that he might be perpetually subject to his power, but that by the affliction of the flesh he might be converted to penance, according to that word Isa. 28:19: "vexation alone shall give understanding to the hearing." This, moreover, is the sentence of the apostle which the Lord observed, Job 2:6, where he said to Satan: "behold, he is in your hand," namely his flesh, "but yet save his soul," namely unharmed. In another way it can be understood what is said, "to deliver such a one to Satan," namely through the sentence of excommunication, by which someone is separated from the communion of the faithful, and from participation in the sacraments, and is deprived of the suffrages of the Church, by which man is fortified against the assault of Satan; on account of which it is said of the Church, Song 4:9: "terrible as an army set in array," namely to the demons. But what is added, "unto the destruction of the flesh," is understood in this way: that, separated from the Church, and exposed to the temptations of Satan, he may more freely fall into sin, according to that word Apoc., last chapter: "he who is filthy, let him be filthy still." He calls mortal sins "the destruction of the flesh," because, as it is said Gal., last chapter: "he who sows in the flesh, of the flesh shall also reap corruption." He adds, moreover, "that the spirit may be saved," that is, that, recognizing the foulness of his sins, he may be confounded and repent, and thus be healed, according to that word Jer. 31:19: "I am confounded and ashamed, because I have borne the reproach of my youth." It can also be understood that its spirit, namely the Church's, that is, the Holy Spirit of the Church, may be preserved for the faithful unto the day of judgment, lest, namely, they lose him through contagion with the sinner, because, as it is said Wis. 1:5: "the Holy Spirit of discipline will flee from the deceitful," etc.”

“Above, the Apostle recalled a twofold fault: namely, that of the fornicating Corinthian, and of the others who were tolerating his sin; here he rebukes both faults. First, the fault of those tolerating his sin; second, the fault of the fornicator, there: "the body however is not for fornication," etc. Concerning the first he does two things. First, he rebukes in the Corinthians the negligence of judgment; second, he rebukes in them certain other vices concerning judgment, chapter VI: "does anyone dare," etc. Concerning the first he does two things. First, he rebukes those who did not separate the fornicator from themselves; second, he refutes the false understanding which they had conceived from his words, there: "I wrote to you in the epistle," etc. Concerning the first he does two things. First, he reproves what they had done; second, he shows what is to be done, there: "purge out the old leaven," etc. Concerning the first he does two things. First, he reproves the past fault as to its root. For he had said above that from their being puffed up there follows in them a lack of compassion, and from the lack of compassion, negligence of correction. First, therefore, he argues against the elation of the Corinthians, saying, "your boasting is not good," namely, by which you boast in the defects of others, as though you yourselves were innocent. For each one ought to glory in the Lord concerning the goods divinely given to himself, not concerning others, according to that word of Gal. VI, 4: "but let each one prove his own work, and so he will have glory in himself, and not in another." But it is especially evil to glory in the evils of others. For it is said in Ps. LI, 3: "why do you glory in malice?" Second, he assigns the reason for what he had said, saying, "do you not know that a little leaven corrupts the whole lump?" As if to say: you cannot be ignorant of this. Now it must be known that two things can be considered in leaven. First, the flavor which it gives to the bread, and according to this, by leaven is signified the wisdom of God, through which all the things that belong to man are made flavorful; and according to this it is said in Matth. XIII, 33: "the kingdom of heaven is like leaven, which a woman took and hid in three measures of flour, until the whole was leavened." Second, corruption can be considered in leaven, and according to this, by leaven can be understood, in one way, sin, because indeed through one sin of a man all his works are rendered corrupt, as for instance through the sin of pretense, which is compared to leaven. Lc. XII, 1: "beware of the leaven of the Pharisees, which is hypocrisy." In another way, by leaven can be understood the sinful man, and it is to this that this comparison is brought in. For just as through a little leaven the whole mass of dough is corrupted, so through one sinner the whole society is defiled. Hence Eccli. XI, 34: "from one spark the fire is increased, and from one deceitful man blood is increased." And this indeed happens, when through the sin of one, others are in some way provoked to sin. Or also when they consent to the one sinning, at least by not correcting him when they are able to correct, according to that word of Rom. I, 32: "they are worthy of death, not only they who do these things, but also they who consent to those doing them." And therefore the Corinthians ought not to glory in the sin of one, but rather to take care lest, through the sin of one, all be defiled by association with him, according to that word of Cant. II, 2: "as the lily among thorns, so is my beloved among the daughters," where the Gloss says: "he was not good, who could not tolerate the wicked." Then, when he says, "purge out the old leaven," he shows what is to be done for the rest. And first he sets down the teaching; second he assigns the reason, there: "our Passover," etc. He says therefore first: because "a little leaven corrupts the whole lump," therefore "purge out the old leaven," that is, purge yourselves, by casting away from you the old leaven, that is, the fornicator, who by sinning has returned to the oldness of ancient corruption, according to that word of Baruch III, 11: "you have grown old in a foreign land, you have been defiled with the dead." Which indeed he says, because through the separation of one sinner the whole society is purged. Hence also, when Judas had gone out, the Lord said, Io. XIII, 31: "now is the Son of man glorified." By the old leaven can also be understood ancient error, according to that word of Is. XXVI, 3: "the old error has departed," or also the corruption of original sin, according to that word of Rom. VI, 6: "our old man has been crucified together with him," or also any actual sin whatsoever, according to that word of Col. III, 9: "stripping yourselves of the old man with his deeds": for by the admonition of these a man is purged. He then sets down consequently the effect of the purging, saying, "that you may be a new mixture." Now "mixture" is said to be the commingling of water and new flour, before leaven is mixed in. Therefore, with the leaven removed from the faithful, that is, the sinner, or the sin, they remain as a new mixture, that is, in the purity of their newness, according to that word of Ps. CII, 5: "your youth will be renewed like the eagle's"; Eph. IV, v. 23: "be renewed in the spirit of your mind." Then he sets down the due manner of the purging when he says, "as you are unleavened," that is, without the leaven of sin. For it is said from "a," which is "without," and "zyma," which is "leaven." Hence the Lord, Matth. XVI, 6, says to the disciples, "beware of the leaven of the Pharisees and Sadducees." Then, when he says, "for indeed our Passover," he assigns the reason for what he had said, namely why the faithful ought to be unleavened, which reason indeed is taken from the mystery of Christ's passion. Hence first he sets forth the mystery itself; second he concludes his proposition, there: "therefore let us feast," etc. Concerning the first it must be considered that among the other sacraments of the law the most celebrated was the paschal lamb, which, as is commanded in Ex. XII, 1 ff., was immolated by the whole multitude of the sons of Israel in memory of that benefit, by which the Angel striking the firstborn of Egypt passed over the houses of the Jews, whose doors had been smeared with the blood of the lamb. Hence the name of Pasch is taken, according to what is said there: "for it is the phase," that is, "the passing over of the Lord"; and finally by the power of this benefit the people crossed the Red Sea, as is said in Ex. XIV, 15 ff. For that lamb was a figure of the innocent Christ, of whom it is said, Io. I, 29: "behold the Lamb of God." Therefore, just as that figural lamb was immolated by the sons of Israel, that the people of God might be freed from the striking Angel, and that they might cross the Red Sea, freed from the servitude of Egypt, so Christ was slain by the sons of Israel, through whose blood the people of God is freed from the assault of the Devil and from the servitude of sin, through Baptism as through the Red Sea. That figural lamb, however, was called the Pasch of the Jews, because it was immolated as a sign of the passing over. Hence it is said, Matth. XXVI, 17: "where do you wish that we prepare for you to eat the Pasch?" That is, the paschal lamb. The Apostle says therefore: for this reason you ought to be unleavened, "for indeed," that is, because, just as the figural Pasch of the old people is the lamb immolated, so "our Passover," that is, of the new people, "is Christ, immolated," to whose immolation also the name of Pasch is fitting, both by the signification of the Hebrew tongue, which signifies passing-over, Ex. XII, 11: "for it is the phase," that is, "the passing over," and by the signification of the Greek tongue, insofar as the name Pasch signifies passion. For Christ, through the passion by which he was immolated, passed over from this world to the Father, as is said in Io. XIII, 1. Then, when he says, "therefore let us feast," he concludes his proposition. For the evidence of this it must be considered that, as is read in Ex. XII, 8, the paschal lamb after its immolation was eaten with unleavened breads. Therefore, just as the figural lamb was a figure of our immolated Passover, so the figural paschal observance ought to be conformed to the observance of the new Passover. Therefore, because Christ immolated is our Passover, "therefore let us feast," namely, eating Christ, not only sacramentally, according to that word of Io. VI, v. 54: "unless you eat the flesh of the Son of man, and drink his blood, you will not have life in you," but also spiritually, by enjoying his wisdom, according to that word of Eccli. XXIV, v. 29: "they who eat me shall still hunger, and they who drink me shall still thirst," and thus with spiritual joy, according to that word of Ps. XLI, 5: "with the voice of exultation and confession, the sound of one feasting." Then he determines the manner of feasting according to the conformity of the truth to the figure, saying, "not in the old leaven, nor in the leaven of malice and wickedness." For it was commanded in Ex. XII, 15, that no leaven at all should be found in the houses of those eating the paschal lamb. Leaven, however, has both oldness and corruption. Hence by the removal of leaven, first indeed can be understood the removal of the observance of the precepts of the old law, which through the passion of Christ has been put to death, according to that word of Lev. c. XXVI, 10: "you will cast away the old things, when the new come upon you." Second, by the removal of leaven can be understood the removal of the corruption of sin, as was said above, that "a little leaven corrupts the whole lump." And as to this he adds, "nor in the leaven of malice and wickedness," so that malice is referred to the perversity of the deed, according to that word of Iac. I, v. 21: "casting away all filthiness and abundance of malice." By wickedness, however, is understood fraudulent scheming. Prov. XXVI, v. 25: "when he shall have taken up his voice, do not believe him, for there are seven wickednesses in his heart." Or, according to the Gloss, when he says, "not in the old leaven," he removes the oldness of sin in common. But what he adds, "nor in the leaven of malice and wickedness," explains sin part by part, so that malice is said to be the sin which is committed against oneself, wickedness the sin which is committed against another. Having therefore excluded the undue manner of feasting, he determines the fitting manner, adding, "but in the unleavened bread of sincerity and truth," that is, in sincerity and truth, which are signified by the unleavened bread. Now sincerity is set against the corruption of sin, which he signified when he said, "not in the leaven of malice and wickedness." For that is called sincere which is without corruption. Hence in II Cor. II, 17 it is said: "we are not like many, adulterating the word of God, but from sincerity we speak in Christ." Truth, however, is set against the figures of the old law, as in Io. I, v. 17 it is said, "truth and grace was made through Jesus Christ," because indeed we ought to celebrate the true Passover with truth and not with figures. Hence, according to the Gloss, by sincerity is understood innocence from vices, or newness of life; by truth, however, the justice of good works, or rectitude, which excludes fraud.”

“**On 1 Corinthians, Chapter 5, Lecture 3** Above, the Apostle had led the Corinthians to this, that they should separate the sinner from themselves, which indeed they had neglected on account of a false understanding of a certain word that was contained in a certain letter which he had sent to them earlier. And therefore he now excludes the depraved sense which they had conceived from the words. Hence concerning this he does three things. First he resumes the word of the earlier letter; second he excludes the false understanding, at the words: *not altogether with fornicators*; third he expounds the true understanding, at the words: *but now I have written to you*. He says therefore first: I said to you in a certain other letter, which is not contained in the canon, *that you should not associate with fornicators*, that is, that you should not have society or communion with them, according to that word of Prov. 1:15: *my son, walk not with them, keep back your foot from their paths*; Ecclus. 9:6: *give not your soul to fornicators in anything*. Then, when he says *not altogether with fornicators*, he excludes the false understanding of the aforesaid word. And first he sets forth what he intends; second he concludes his proposition, at the words: *otherwise you would have had to*, etc. Concerning the first, it must be considered that the Corinthians had conceived a false understanding of the aforesaid word of the Apostle in two ways. First, as to this, that they understood it to have been said of unbelieving fornicators. But the Apostle excludes this, saying *not altogether* do I intend to say that you should not associate with the fornicators of this world. Now he calls unbelievers by the name of world, according to what is said in Jn. 1:10: *the world knew him not*; above, ch. 1:21: *the world by wisdom knew not God*. Second, they had conceived a false understanding as to this, that they thought the Apostle had forbidden only concerning fornicators, but not concerning other sinners. And therefore, to exclude this, he adds *or with the covetous*, namely, those who unjustly withhold what belongs to others. Eph. 5:5: *covetousness, which is the service of idols, has no inheritance in the kingdom of Christ and of God*. *Or with the rapacious*, namely, those who violently seize what belongs to others. Below, in the same place: *nor shall the rapacious possess the kingdom of God*. *Or with those serving idols*, against whom it is said Wis. 14:27: *for the worship of unspeakable idols is the cause of all evil, its beginning and its end*. And the sense is: I have forbidden you the society not only of fornicators, but also of all other sinners. And it is to be noted that by fornication one sins against himself, but by covetousness and rapacity against one's neighbor, and by the worship of idols against God; and in these things which he sets down, every kind of sin is understood. Then, when he says *otherwise*, etc., he assigns the reason for his proposition, saying *otherwise* — namely, if the aforesaid word were to be understood of the fornicators of this world — *you would have had to go out of this world*, since the whole world is full of such people. Hence you could not avoid such fornicators, except by going out of this world. For it is said, 1 Jn. 5:19: *the whole world is set in wickedness*. Or otherwise: *you would have had to go out of this world*, as if he were saying: from the time of your conversion you ought to have been separated from the unbelievers of the world. Hence you do not need to be admonished about this; for it is said, Jn. 15:16: *I have chosen you out of the world*. Or otherwise: *you would have had to go out of this world*, namely through death. For it is better for men to die than to consent to sinners in their sins. Hence it is said below, 9:15: *for it is better for me to die, than that any man should make my glory void*. Then, when he says *but now I have written to you*, he expounds to them the true understanding, and first he sets forth what he intends; second he assigns the reason, at the words: *for what have I to do*?; third he infers the intended conclusion, at the words: *take away the evil*, etc. He says therefore first: but now I explain thus what I formerly wrote to you: *do not associate*, namely, with fornicators and other sinners, *if he who*, among you, *is called a brother*, in the way the Lord says, Matth. 23:8: *you are all brothers*. Yet he does not say: if he who is a brother, but: *if he who is called a brother*, because through mortal sin someone withdraws from charity, which is the cause of spiritual brotherhood. Hence it is said in the last chapter of Hebrews: *let the charity of brotherhood remain in you*. He is therefore called a brother on account of the truth of the faith, but he is not truly a brother, on account of the lack of charity, which comes from sin. Hence it is added *or a fornicator, or covetous, or serving idols, or a railer, or rapacious, or a drunkard, with such a one not even to take food* — namely, you ought not — according to that word of the second canonical epistle of John: *if any man come to you, and bring not this doctrine, receive him not into your house, nor say to him, hail*; as if he were saying: by this that I said you ought not to be mixed with sinners, I meant concerning the faithful who are called brothers, and are among you. But it is not to be understood by this, as Augustine says in the book against Parmenian, and as is held in the Gloss here, that someone ought to be separated from the communion of others by an extraordinary judgment, since he could frequently err, but rather this ought to be done according to the order of the Church, when someone is repelled from communion, as one convicted, or one who has confessed of his own accord. And therefore he says pointedly *if he who is called*, so that we may understand that naming to be the one which comes about through a sentence of the Church pronounced against someone in judicial order. But those who are thus expelled from communion are to be avoided as to table, as is said here, and as to greeting, as is said in the aforesaid authority of John, and further as to sacred communion. Hence it is said in the verse: *mouth, to pray, farewell, communion, table are denied* — namely, to the excommunicate. But it must be noted that the Apostle above numbered only mortal sins, as a sign that someone ought to be excommunicated only for mortal sin. And concerning the other things indeed which he sets down it is manifest; but concerning drunkenness there can be doubt, since it does not always seem to be a mortal sin. For Augustine says in the sermon on Purgatory, that drunkenness, unless it be frequent, is not a mortal sin. Which I believe to be so, because drunkenness in its own kind is a mortal sin. For that someone should wish, for the delight of wine, to lose the use of reason, exposing himself to the danger of committing many other sins, seems to be contrary to charity. It happens, however, accidentally that drunkenness is not a mortal sin, on account of ignorance of the strength of the wine, or of the weakness of one's own head — an excuse which is nevertheless removed by frequent experience: and therefore the Apostle pointedly does not say *drunk* but *a drunkard*. Now he adds two sins to those which he had set down above, namely, the drunkard and the railer. Now drunkenness is referred to the kind of sin which is committed against oneself, under which is contained not only lust, but also gluttony; but the railer is referred to the kind of sin which is committed against one's neighbor, whom someone harms not only in deed, but also in word, by wishing evil upon him, or by defaming him wrongly — which pertains to detraction — or by saying evil things to his face — which pertains to contumely — and all this pertains to the notion of a railer, as was said above. Then, when he says *for what have I to do*, etc., he assigns the reason for what he had said. And concerning this he does three things. First he assigns the reason, saying: I said this is to be understood of brothers, and not of unbelievers. *For what have I to do*, that is, what does it pertain to me, *to judge*, that is, to pronounce a sentence of condemnation, *concerning those who are outside*? That is, concerning unbelievers, who are entirely outside the Church? For the prelates of the Churches receive spiritual power only over those who have subjected themselves to the faith, according to that word of 2 Cor. 10:6: *having in readiness to revenge all disobedience, when your obedience shall be fulfilled*. Indirectly, however, the prelates of the Churches have power over those who are outside, insofar as, on account of their fault, they forbid the faithful to have communion with them. Second, he employs a comparison, saying *do you not judge those who are within*? As if he were saying: you judge by the same authority as I. Hence, just as you do not judge except concerning your own, so also I. It is said, Ecclus. 10:1: *a wise judge shall judge his people*. Third, he answers a tacit doubt. For it might seem that unbelievers were better off, since they are not condemned for the aforesaid sins; but he excludes this, saying: therefore it is nothing to me to judge concerning those who are outside, for *those who are outside*, that is, unbelievers, *God will judge*, namely by a judgment of condemnation, not of examination; because, as Gregory says in the Morals, unbelievers will be damned without a judgment of discussion and examination. And as to this it is said, Jn. 3:18: *he who does not believe is already judged*, that is, he has in himself a manifest cause of condemnation, and this is reserved more gravely to the judgment of God, according to that word of Heb. 10:31: *it is a fearful thing to fall into the hands of the living God*. Then, when he says *take away the evil*, etc., he infers the conclusion principally intended, saying: since this which I said, *do not associate with fornicators*, is to be understood of the faithful, not of those who are outside — therefore *take away the evil*, namely, the man, *from among yourselves*, that is, cast him out of your society, according to that word of Deut. 13:5: *you shall take away the evil from the midst of you*. It must therefore be considered, from the aforesaid words of the Apostle, that we are not forbidden to have communion with unbelievers who never received the faith, on account of their punishment. This must, however, be guarded against by some, namely the weak, for their own caution, lest they be seduced. But those who are firm in the faith can lawfully communicate with them, and give effort to their conversion, as is said below, 10:27: *if any of the unbelievers invite you to a feast, and you are willing to go, eat whatever shall be set before you*. But from unbelievers who were at one time faithful, or who received the sacrament of the faith, such as heretics and those apostatizing from the faith, the communion of the faithful is entirely withdrawn, and this as their punishment, just as also for the other sinners who are still subject to the power of the Church.”

“Above, the Apostle had rebuked the Corinthians for negligence of judgment; here he rebukes in them certain other sins concerning judgments. And first, as to the judges before whom they litigated; second, as to the judgments themselves, there: *now indeed altogether*. Concerning the first he does three things. First he argues against them concerning disorder; second he assigns the reason for the rebuke, there: *do you not know*; third he applies a remedy, there: *secular judgments therefore*. He says therefore first: thus you are negligent in judging your own, but nevertheless you are presumptuous in undergoing the judgments of unbelievers, and this is what he says: *does* someone *dare*, that is, presume, *any of you having a matter*, namely a secular one, *against another, to be judged before the unjust*, that is, to undergo the judgment of unbelievers, *and not before the saints*, that is, before the faithful, who are sanctified by the sacraments of the faith. For this is disordered in many ways. First indeed, because by this the authority of the faithful is derogated; second, because the dignity of the faithful is derogated as to this, that they undergo the judgments of unbelievers; third, because by this occasion is given to unbelieving judges to despise the faithful, whom they see disagreeing among themselves; fourth, because by this occasion is given to unbelieving judges to slander and oppress the faithful, whom they hold in hatred on account of the faith and the diversity of rite. And therefore it is said in Deut. 1:15f: *I took from your tribes wise and noble men, and I commanded them, saying: hear them, and judge what is just*. And in the same book, 17:15: *you shall not be able to make king a man of another nation, who is not your brother*. But this seems to be against what is said in 1 Peter 2:13: *be subject to every human creature for God's sake, whether to the king as excelling, or to governors as sent by him*: for it pertains to the authority of the prince to judge concerning his subjects. It is therefore against divine law to prohibit that one stand by his judgment, if he be an unbeliever. But it must be said that the Apostle does not prohibit that the faithful, established under unbelieving princes, appear before their judgment, if they are summoned, for this would be against the subjection which is owed to princes; but he forbids that the faithful should not voluntarily choose the judgment of unbelievers. Then, when he says *do you not know*, etc., he assigns the reason against that which they were doing, taken from this, that they were derogating from the authority of the saints. And first as to the authority which they have over worldly things; second as to the authority which they have with regard to super-worldly things, that is, over the Angels, there: *do you not know that we shall judge Angels?* He says therefore first: judgment before unbelievers is disordered, because the faithful have the authority of judging: *do you not know that the saints shall judge this world*, that is, concerning the worldly men of this world? This indeed is fulfilled in three ways. First indeed according to comparison, namely according as not only the good shall judge the wicked, and the saints the worldly; but also according as the good shall be judged by the better, and the wicked shall judge the worse, according to that saying of Matt. 12:41: *the men of Nineveh shall rise in judgment with this generation, and shall condemn it*. Second, they shall judge by approving the sentence of the judge, namely Christ, and this will properly belong to the just, according to that saying of the Psalm: *the just man shall rejoice when he shall see the revenge*. Hence it is said in Wisdom 3:8: *the saints shall judge nations*. In a third way, through the pronouncing of the sentence. And this will belong to the apostles and those like them, who, having despised the things of the world, clung to spiritual things alone. For the spiritual man judges all things, as was said above, 2:15. Hence also it is said in Matt. 19:28: *you who have followed me, shall sit upon seats, judging the twelve tribes of Israel*. And in Ps. 149:6f it is said: *two-edged swords in their hands, to execute vengeance upon the nations*. This pronouncing of the sentence, however, is understood not as vocal, but as spiritual, insofar as through the higher saints the lower, or even sinners, will be illuminated by a certain spiritual illumination, as to what punishments and what rewards are owed to them: just as even now men are illuminated by Angels, or even the lower Angels by the higher. Second, from this that has been said, he argues to his purpose, saying: *and if the world shall be judged in you*, that is, through you, that is, worldly men, *are you unworthy* to judge concerning *the smallest* matters, namely concerning secular affairs? Luke 16:10: *he who is unjust in that which is little, shall be unjust also in that which is greater*. Then, when he says *do you not know*, etc., he argues to the same point from the authority of the saints over the Angels. And first he states it, saying: *do you not know that we*, namely the faithful of Christ, *shall judge Angels?* This indeed can be understood of the evil Angels, who will be condemned by the saints, by whose power they have been conquered. Hence the Lord, Luke 10:19, says: *behold, I have given you power to tread upon serpents, and upon all the power of the enemy*. And in Ps. 90:13: *you shall walk upon the asp and the basilisk*. This can also be understood of the good Angels, very many of whom will be found, in a certain comparison, inferior to Paul and those like him. Hence significantly he does not say: *you shall judge*, but *we shall judge*. Although it can also be said that, as a consequence, if the saints shall judge men good and evil, there will be judgment concerning the good Angels also, whose accidental reward is increased from the reward of the saints who are illuminated through the Angels, and also concerning the evil Angels, whose punishment is increased from the punishment of the men seduced by them. Second, he argues to his purpose, saying: *how much more shall we be fit to judge secular matters*, namely judgments: for he who is fit for greater things, is much more fit for lesser things. Hence also the lord, to whom he had entrusted five talents, afterward entrusted one, as is found in Matt. 25:28. Then, when he says *secular judgments therefore*, he applies a remedy against their fault. And first he sets forth the remedy; second he explains it, there: *I say this to your shame*. He says therefore first: therefore, since the saints shall judge this world, if you have secular judgments among you, which nevertheless you ought not to have, *appoint those who are contemptible in the Church* to judge, rather, namely, than that you be judged before unbelievers. Hence also it is said in Ps. 140:5: *the just man shall correct me in mercy, and shall reprove me: but let not the oil of the sinner fatten my head*. And it is said in Ecclesiastes 9:4: *better is a living dog than a dead lion*. Then, when he says *I say this to your shame*, he explains in what sense he said the foregoing. For someone might believe that, according to the letter, the more contemptible were to be chosen for judging; but he excludes this, saying *I say this to your shame*. As if he were to say: I did not say this that it should be done so, but that I might make you ashamed, namely by that confusion which brings grace and glory, as is said in Ecclesiasticus 4:25. For the contemptible in the Church would have to be chosen for judging, if wise men were not found among you, which would be shameful for you. Hence he adds: *is it so that there is not among you any wise man, who can judge between brother and brother, but brother contends with brother in judgment, and this before unbelievers?* Rather, however, than that you should do this, you ought to appoint the contemptible, who are in the Church, to judge and to supply the defect of the wise, which nevertheless does not exist among you, according to that which he had said above in chapter one: *you were made rich in him, in every word and in every knowledge*. Or otherwise, from that place *secular*, etc. For he had said that the saints are fit to judge secular matters, and therefore he wishes to show through whom secular judgments ought to be exercised, namely through the contemptible who are in the Church. He calls contemptible, however, those who are wise in worldly matters, by comparison to those who are wise in divine matters, to whom reverence is to be shown, who are not occupied in temporal matters, so that they may be free for spiritual things alone. And this is what is added: *I say this to your shame*; according to another reading: *to your reverence*. Hence also the apostles said, Acts 6:2: *it is not right that we should leave the word of God, and serve tables*. Afterward, however, he returns to that which he had rebuked above, namely that the Corinthians were litigating under unbelieving judges, saying: *is it so that there is not among you any wise man*, namely in temporal matters, whom above he called contemptible. Hence the rest are not changed from the first exposition, which nevertheless seems to be more literal.”

“After the Apostle rebuked the Corinthians for going to law before unbelieving judges, he here rebukes them concerning the judgments themselves. And about this he does two things. First he sets down in what they were sinning concerning judgments; second he makes plain what he had said, at the words *or do you not know*, etc. Concerning the first he does two things. First he rebukes in them, concerning judgments, that which is lawful but not expedient; second, that which is altogether unlawful, at the words *but you*, etc. Concerning the first he does two things: first he sets down the rebuke; second he removes the excuse, at the words *why do you not rather*, etc. He says therefore first: it was said, that brother goes to law with brother, that it is not only evil that you contend before unbelievers, but *now indeed*, after your conversion, it is altogether *a fault among you*, that is, it is reckoned to you as a fault, *that you have lawsuits with one another*, among whom, that is, there ought to be peace: because, as it is said in 2 Tim. 2:24, *the servant of the Lord must not quarrel, but be gentle toward all*. It appears, however, from this, as the Gloss of Augustine says here, that it is a sin to have a lawsuit against anyone; but this seems to be false: because if it is a sin to have a lawsuit, it seems to follow that it is likewise a sin to appoint judges, since this would be to give occasion to those who have lawsuits, whereas it is said in Deut. 1:16: *hear them, and judge what is just*, and afterward it is added, *because it is the judgment of God*. This is resolved in the Gloss: that it is permitted to the weak to seek back their own goods in a lawsuit, but not to the perfect: to whom it is permitted to seek their own goods, but not in a lawsuit. Now here it must be known that a certain thing is unlawful to the perfect, and a certain thing to all. The perfect indeed have no property of their own, according to Matt. 19:21: *if you wish to be perfect, go and sell all that you have, and give to the poor, and come, follow me*; and therefore it is not lawful for them to seek things back in a lawsuit as their own, since it is not lawful for them to have anything as their own, though it is lawful for them to seek back in a lawsuit those things which are common. For in doing this they do not sin, but rather merit. For it is a work of charity to defend or recover the goods of the poor, according to Ps. 81:4: *rescue the poor, and deliver the needy out of the hand of the sinner*. But a lawsuit against someone is unlawful to all as regards three things. First indeed as regards the cause from which someone has a lawsuit, namely from cupidity and avarice. Whence, in Luke 12:13, when a certain man from the crowd had said to the Lord: *tell my brother to divide the inheritance with me*, the Lord said: *who has appointed me a judge to divide between you?* Afterward he adds: *see and beware of all covetousness*. Second, as regards the manner of the lawsuit, namely because they pursue the lawsuit with contention and to the detriment of peace; for as it is said in James 3:16, *where there is envy and contention, there is instability and every evil work*. And this the Apostle appears to rebuke in them, as is clear from what he said above: *brother goes to law with brother*. Third, from the perversity of the judgment, as when someone proceeds unjustly and fraudulently in a lawsuit, according to Is. 10:2: *that they might oppress the poor, and do violence to the cause of the humble of my people*. And this too the Apostle rebukes in them, as is clear from what he adds: *but you do injury*. Fourth, on account of the scandal that follows. Whence the Lord also commands, in Matt. 5:40: *he who wishes to contend with you at law, and take away your tunic, let go to him your cloak also*. From charity, however, it is lawful to seek back one's own goods in a lawsuit. Whence Gregory says in the Morals: *when necessity imposes on us care of goods, some, while they seek them back, are only to be tolerated: some, however, while charity is preserved, are to be prevented*, namely lest, seizing what is not their own, they destroy themselves. Then when he says *why do you not rather*, etc., he removes the excuse. For they could say: necessity leads us to have lawsuits, namely so that we may resist the injuries and frauds of others; but he excludes this, adding, as regards the first, *why do you not rather accept injury*, namely manifest injury, that is, by patiently enduring it, according to what the Lord says, Matt. 5:39: *if anyone strikes you on the cheek, offer him the other also*. But as regards the second he adds *why do you not rather suffer fraud*, that is, deceitful seduction, according to Matt. 5:41: *if anyone forces you to go one mile, go with him two more*. But, as Augustine says in the book On the Sermon of the Lord on the Mount, these precepts of the Lord are not always to be observed in the execution of the deed, but are always to be held in the preparation of the mind, namely that we be ready rather to do or endure this, than to do anything against fraternal charity. Then when he says *but you*, etc., he rebukes in them that which is altogether unlawful. And first he charges them with manifest injustice, when he says *but you do injury*, namely by speaking manifestly against the justice of others, either in a lawsuit or outside a lawsuit. Ecclus. 9:17: *let not the injury of the unjust be pleasing to you*. Second, deceitful deception, when he adds *and you defraud*, Prov. 12:5: *the counsels of the wicked are deceitful*. Third, he aggravates both, when he adds *and this to brothers*, that is, to the faithful, to whom we ought most of all to do good, according to Gal. ult.: *while we have time, let us work good to all; but especially to those of the household of the faith*. And therefore against certain ones it is said in Jer. 9:4: *every brother will utterly supplant, and every friend will walk deceitfully*. Then, when he says *or do you not know*, etc., he makes plain what he had said. And first, as regards that which is altogether unlawful; second, as regards that which is lawful but not expedient, at the words *all things are lawful for me*. Concerning the first he does two things. First he raises the question; second he settles it, at the words *do not err*, etc. He says therefore first: I said that you do injury, and defraud, which is to commit iniquity, but *do you not know that the unjust will not possess the kingdom of God*? As if to say: you seem not to know this, since you do not depart from iniquity, whereas nevertheless it is said in Ps. 6:9 and Matt. 7:23: *depart from me, all you who work iniquity*. Then, when he says *do not err*, etc., he settles the truth. And first he shows the danger that threatens the unjust; second he shows how they themselves escaped this danger, so that they might fear to fall into it again, at the words *and this indeed you were once*, etc. He says therefore first: *do not err*, which he says pointedly, because concerning the impunity of sins some erred in many ways, according to Wis. 2:21: *and they thought, and they erred*. For some philosophers erred, believing that God has no care of human affairs, according to Zeph. 1:12: *the Lord will not do good, and he will not do evil*. Some, however, believing that faith alone is sufficient for salvation, according to John 11:26: *he who believes in me shall not die forever*. Some, however, believing that they are saved through the sacraments of Christ alone, on account of what is said in Mark ult.: *he who believes and is baptized shall be saved*, and John 6:55: *he who eats my flesh and drinks my blood has eternal life*. Some, however, on account of works of mercy alone, think that they sin with impunity, on account of what is said in Luke 11:41: *give alms, and behold all things are clean for you*. Nor do they understand that all these things without charity do not profit, according to what is said below in 13:2 ff.: *if I have all faith, and distribute all my goods to feed the poor, but have not charity, it profits me nothing*. And therefore he adds that sins contrary to charity exclude from the kingdom of God, into which charity alone introduces, saying *neither fornicators, nor idolaters, nor adulterers* (of whom it is said in Heb. ult.: *fornicators and adulterers God will judge*), *nor the effeminate*, that is, men suffering womanish things, *nor those who lie with males*, as regards those acting in that vice, of whom it is said in Gen. 13:13: *the men of Sodom were most wicked and sinners before the Lord exceedingly*, *nor the covetous, nor thieves* (of whom it is said in Zech. 5:3: *every thief, as it is written, shall be judged*), *nor the drunken, nor the reviling, nor the rapacious shall possess the kingdom of God*. For it is said in Is. 35:8: *it shall be called the holy way, the unclean shall not pass through it*. And Apoc. 21:27: *nothing defiled, or that works abomination, shall enter into it*. And it is to be noted that here he enumerates the same vices which he had set down in the preceding chapter. He adds, however, certain ones under the genus of lust, namely adultery and the vice against nature, and under the genus of injustice, theft. Then, when he says *and these indeed*, etc., he shows how they escaped the aforesaid danger. And first he recalls their past state, saying *and indeed you were once*, namely fornicators and serving idols, etc., and therefore he specially recalls these vices, because they had abounded in them, according to Eph. 5:8: *for you were once darkness, but now light in the Lord*. Second he shows how they were inwardly freed from these, saying *but you are washed*, namely by the power of the blood of Christ in Baptism, according to Apoc. 1:5: *he washed us from our sins in his own blood*. But *you are sanctified*, consecrated by grace through the power of the blood of Christ, according to Heb. ult.: *Jesus, that he might sanctify the people through his own blood, suffered outside the gate*. But *you are justified*, unto the state of justice and virtue, according to Rom. 8:30: *whom he called, these he also justified*. The cause of these benefits, however, is added. And first on the part of the humanity of Christ, when he says *in the name of our Lord Jesus Christ*, that is, in faith and invocation of the name of Christ, according to Acts 4:12: *there is no other name given under heaven to men, in which we must be saved*. Second on the part of the divinity, when he adds *and in the Spirit of our God*, according to Ezek. 37:5: *behold I will send into you the spirit, and you shall live*. Because therefore you have been freed by so powerful a power, you ought not to return to the same things. Then, when he says *all things are lawful for me*, etc., he makes plain what he had said about the prohibition of judgment, showing in what sense he rebuked it, namely that he did not rebuke it as altogether unlawful, but as inexpedient and harmful. And about this he does two things. First he proposes what he intends; second he assigns the reason, at the words *food for the belly*, etc. Concerning the first he does two things. First he proposes what he had rebuked as being lawful, but not expedient, saying *all things are lawful for me*. Now those things are called lawful which a man is not prohibited from doing; but prohibition is twofold, one of coercion, the other of precept, and according to this some have understood that those things are lawful which are not forbidden by any compelling necessity; and therefore, since the free choice of man is by nature free from coercion, they understood the Apostle to say in this sense: *all things are lawful for me*, namely because they are subject to the free choice of man, whether they be good or whether they be evil, according to Ecclus. 15:18: *before man is good and evil, life and death, whatever he shall choose shall be given to him*. But this manner of speaking is foreign to sacred Scripture, in which it is said that those things are not lawful which are forbidden by divine law, according to Matt. 14:4: *it is not lawful for you to have your brother's wife*. And therefore what the Apostle here says, *all things are lawful for me*, cannot be understood absolutely, but is to be taken as a fitting distribution under this sense: all things are lawful for me, namely those which are not forbidden by divine law. And this can be referred to three things: first indeed to what he had said about lawsuits, namely that it is lawful for each one to seek back all his own goods in a lawsuit, since this is not forbidden by divine law. In another way it can be referred to what he is about to say below in 8:8 about the indifferent use of foods, so that the sense is: it is lawful for me to eat all foods, according to Titus 1:15: *all things are clean to the clean*. Third it can be referred to what he is about to say below in 9:4 ff., about receiving expenses, so that the sense is: *all things are lawful for me*, namely to receive for the necessity of life, just as to my fellow apostles. He adds, however, *but not all things are expedient*. Now that is said to be expedient which is without impediment to the attaining of the end. But it happens that something does not totally exclude the end, yet brings some impediment, just as marriage does not exclude a man from the kingdom of God, yet it brings an impediment, because, namely, as he says below in 7:34, *the woman who is under a husband thinks how she may please her husband*. Whence, in Matt. 19:10, the disciples say: *if the case of a man with his wife is so, it is not expedient to marry*. Thus therefore to fornicate is neither lawful nor expedient, because it totally excludes the end, which is eternal life; but marriage is lawful, but not expedient. According, therefore, to this manner, to seek back one's own goods in a lawsuit, to use all foods indifferently, to receive expenses from those to whom one preaches, is indeed lawful, because it is not against justice, nor is it forbidden by any law; yet it is not expedient, either because peace toward one's neighbor is impeded, or some scandal is generated for the weak, or some occasion of reviling is afforded; whence Ecclus. 37:31: *not all things are expedient for all*. In another way it can be understood not absolutely, but under a condition, so that the sense is: I said that neither fornicators, etc., will possess the kingdom of God, and therefore they are not lawful, because they exclude the end; but if all things were lawful for me, not all things are expedient, because through them an impediment is afforded to human life. Whence in the person of the wicked it is said in Wis. 5:7: *we were wearied in the way of iniquity and perdition, and we walked difficult ways*. Second he shows that what he rebuked above is harmful, saying *all things are lawful for me*, as was explained above, *but I will not be brought under the power of any*, namely of man. For he who uses that which is not expedient, whether lawful or unlawful, is in a certain way brought under the power of some thing, or of some man. Of a thing indeed, because he who loves some thing too much becomes in a certain way the slave of that thing, according to Rom. ult.: *such as these do not serve Christ the Lord, but their own belly*. But of a man, because while someone does what is not expedient, he is in a certain way subjected to the judgment of others, and especially he who seeks back his own goods in a lawsuit is subjected to the power of a judge. Below in 10:29: *for why is my liberty judged by another's conscience?* Then, when he says *food for the belly*, etc., he assigns the reason for what he had said. And first why all things are lawful, saying *food for the belly*, namely is owed, so that, namely, being digested in the belly, it may pass into nourishment for the whole body. *And the belly for foods*, namely it serves for receiving and digesting them. Since, therefore, by God's ordination the belly is intent on receiving foods, and foods are appointed for this, that they be placed in the belly, according to Gen. 1:29 f.: *behold I have given you every food, and to all living things, that they may have it to eat*, it is not unlawful that a man seek back his own goods, or that a preacher receive wages on account of the necessity of food, or even that a man use all foods. Second, at the words *but God*, etc., he assigns the reason why not all things are expedient. For it is not expedient that a man suffer any detriment in that which is never corrupted, namely in the heavenly kingdom, on account of that which is corrupted; and this happens with food and the belly. For after this life the use of foods and of the belly will cease, because the bodies of those rising again will be preserved without food, God bringing this about. And this is what he means: *but God will destroy*, that is, will cause to cease, *this*, namely the belly, not indeed as regards its essence, but as regards the effect which it now has; *and these*, namely foods, as far as they pertain to man's use, because in the resurrection men will be like the Angels in heaven, as it is said in Matt. 22:30.”

“Above, the Apostle rebuked the Corinthians in three ways concerning judgments; now, however, he returns to rebuking the sin of the fornicator, whom he had mentioned above at V, 1, and in whose judgment the Corinthians had been negligent. He condemns fornication, moreover, by four arguments: the first is taken from the divine ordination; the second from union with Christ, at the words "or do you not know that your bodies," etc.; the third from the defilement of the body, at the words "flee fornication"; the fourth from the dignity of grace, at the words "or do you not know," and so forth. Concerning the first he does two things. First he sets down the divine ordination; second, the end of that ordination, at the words "For God," and so forth. Concerning the first it must be considered that some take an argument for their lasciviousness from the ordination of God. For those who fornicate use their body for a use instituted by God. But he excludes this, saying that food is ordained for the belly, and the belly for foods, but the body of man is not for fornication—that is, it is not ordained for fornicating, but for the Lord—that is, it is ordained for this, that it may belong to our Lord Jesus Christ; and the Lord for the body—that is, the Lord Jesus Christ was given to men for this, that he might conform human bodies to his glory, according to that saying of Phil. III, 21: "he will reform the body of our lowliness, conformed to the body of his brightness." But against this it seems to be that just as the belly is ordained by God for the use of foods, so also certain members of the human body are ordained by God for the use of generation, by which fornication is carried out. But a difference must be attended to as to two points. First, indeed, that the Apostle above spoke of one member of the body, namely the belly, but here he speaks of the whole body, which just as it is not ordained for fornicating, so neither for taking food; but rather the use of foods is for the sake of the body, and the body for the sake of the soul, from which it receives life according to its condition. And because all things are ordained to God as to an end, therefore the body ought to be subject to the Lord and dedicated to him. And because above he spoke of the use of foods in common without disorder, but fornication is a disordered use arising from the member of the fornicator. Hence not even those members themselves are for the sake of fornication, but are ordained by reason for the sake of the use of generation, to which all the members of the body ought to be of service, just as also the belly is not for the sake of gluttony and drunkenness, but for the sake of the fitting use of foods. Then, when he says "But God," etc., he sets down the end of the aforesaid ordination. And first he sets down what God did concerning the Lord, saying that God also "raised up the Lord," namely the Lord Jesus Christ, from the dead, from whom Christ himself asks in Ps. XL, v. 11: "But you, O Lord, have mercy on me, and raise me up." Now God is both the Father, and the Son, and the Holy Spirit; hence also Christ himself, who is the Son of God, raised himself up, and rose by his own power, according to that saying of Ps. III, 6: "I slept, and took rest, and rose up, because the Lord sustained me"; and II Cor., last chapter: "if he was crucified out of weakness, yet he lives by the power of God." Second he sets down what he is going to do concerning us, saying that God will raise us up "through his power," namely the power by which he raised up Christ, according to that saying of Rom. VIII, 11: "he who raised up Jesus Christ from the dead will also give life to your mortal bodies." And it must be noted that above, speaking of foods and the belly, which pertain to the use of animal life, he said that they would be destroyed by God; but now, speaking of the body and the Lord, he makes mention of the resurrection, because, namely, when animal life ceases, the nature of the body will be reformed into something better. Hence it is clear that the body is not to be used for fornication, which impedes future incorruption, according to that saying of Gal., last chapter: "he who sows in the flesh will also reap corruption from the flesh." Then, when he says "do you not know," etc., he sets down the second argument, which is taken from the affinity of the human body to Christ, which is as follows: the members of a man who fornicates are the members of a harlot; but the members of a man are the members of Christ; therefore through fornication the members of Christ become the members of a harlot, which is unfitting. Concerning this he does four things. First he states the major, saying, "Or do you not know that your bodies are the members of Christ?" As if to say: you ought not to be ignorant of this, because whoever you are who have been regenerated in Christ, you have been made members of Christ, according to that saying below at XII, 27: "you are the body of Christ, and members of a member." And this is so not only with regard to souls, which are justified by him, but also with regard to bodies, which will be raised up by him, as has been said. Second he sets down the conclusion, saying, "Taking, then, the members of Christ"—that is, rightly withdrawing them from the service of Christ, to which they ought to be assigned (according to that saying of Rom. VI, 13: "that you present your members as weapons of righteousness to God")—"shall I make" them, namely those same members, "to be the members of a harlot" by fornicating? "God forbid": for this is a horrifying sacrilege. Hence it is said in Mal. II, v. 11: "Judah has profaned the sanctification of the Lord which he loved, and has had the daughter of a strange god." Third he sets down the minor, saying, "Or do you not know that he who cleaves to a harlot"—namely by fornicating—"is made one body"? Namely through unclean commingling. And to prove this, he brings in the authority of Genesis, saying: "for," Scripture "says," namely Gen. II, 24: "the two"—namely man and woman—"shall be in one flesh," that is, through carnal mixture they are made one flesh, and thus the members of the one become the members of the other. For these are the words of Adam speaking of husband and wife, which the Apostle here refers also to fornication, because according to the species of nature the acts of both do not differ. But it must be understood that, as the Philosopher says in the book On the Generation of Animals, in the male is the active principle of generation, in the female is the passive. And just as in a plant, whose life is principally ordained to generation, there is always one body in which both principles are united, so in animals, which are ordained to higher acts of life, there is not always one body having these two principles, but out of two there is made one in the act of generation. Which indeed is not the man's alone, because, as is said below in chapter VII, 4, "the husband does not have power over his own body, but the wife." Fourth he proves the minor, saying, "but he who cleaves to the Lord," etc., namely through faith and charity, "is one spirit with him," because, namely, he is united to him by a spiritual unity, not a bodily one. Hence also it is said in Rom. VIII, 9: "if anyone does not have the Spirit of Christ, he is not his"; and Jn. XVII, 21 and following: "that they may be one in us, as we are one," namely through the connection of the spirit: and because the body is in service to the spirit, it follows that our bodies too are the members of him to whom we are united through the spirit, not indeed by carnal conjunction, but spiritual. Now from the two aforesaid arguments one argument can be forged, namely, that because our body is not assigned to fornication, but to the Lord—in this way, namely, that our members are the members of Christ, as he afterward explains—we should not make them the members of a harlot by fornicating. Then, when he says "flee fornication," etc., he sets down the third argument, which is taken from the defilement of the body. First he sets down the intended conclusion, saying "flee fornication." Where it must be noted that the other vices are overcome by resisting, because the more a man considers and dwells upon particulars, the less he finds in them wherein to delight, but is rather made anxious; but the vice of fornication is not overcome by resisting, because the more a man there thinks upon the particular, the more he is inflamed; but it is overcome by fleeing, that is, by totally avoiding unclean thoughts and any occasions whatsoever, as is said in Zech. II, 6: "flee from the land of the North, says the Lord." Second he assigns the reason, saying, "every other sin whatsoever a man commits," and so forth. For evidence of this it must be known that certain sins are not consummated in carnal delight, but in spiritual delight alone, and so they are called spiritual vices, such as pride, avarice, sloth; but fornication is completed chiefly in carnal delight, and according to this it could be understood what is said here, "every sin whatsoever a man commits is outside the body," because, namely, it is completed apart from the delight of his own body. "But he who fornicates sins against his own body," because, namely, his sin is consummated in the flesh. But contrary to this exposition it seems to be that the sin of gluttony also is consummated in the delight of the body. To which it could be said that the sin of gluttony is contained under lust, insofar as it is ordained to it, according to that saying of Eph. V, 18: "do not be drunk with wine, in which is lust." But it can better be said that the Apostle does not say "he who fornicates sins by his own body," which would fit the first exposition; but "sins against his own body," that is, against his own body, by corrupting and defiling it apart from the use of reason. Hence also Apoc. III, 4: "you have a few names in Sardis, who have not defiled their garments," that is, their body; and Apoc. XIX, 4: "these are they who have not been defiled with women." Or otherwise, according to Augustine, here in the Gloss, "he who fornicates sins against his own body," because his soul in that act is totally subjected to the flesh, so that he cannot think of anything else there. Hence in Ps. XXXI, 9 it is said: "do not become like the horse and the mule, which have no understanding." Or otherwise: "he sins against his own body," that is, against his wife, who is called the body of the husband, against whom the other sins are not so directly committed as the fornication of the husband. Hence also in I Thess. ch. IV, 4 it is said: "that each of you know how to possess his vessel in sanctification," that is, his wife. Or according to Augustine it can be understood of spiritual fornication, by which the soul cleaves through love to the world, and withdraws from God, according to that saying of Ps. LXXII, 27: "you will destroy all who fornicate away from you." The sense, therefore, is: "he who fornicates," withdrawing from God on account of love of the world, "sins against his own body," that is, through bodily concupiscence. But every other sin, for instance one which a man commits out of forgetfulness, or out of ignorance, or negligence, is "outside the body," that is, outside bodily concupiscence. Then, when he says "or do you not know," etc., he sets down the fourth argument, which is taken from the dignity of grace, which indeed arises from two things, namely from the grace of the Holy Spirit, and from the redemption of the blood of Christ. Concerning this, then, he does three things. First he sets forth the dignity of our body, which it has from the grace of the Holy Spirit, saying "or do you not know," as if to say, you ought not to be ignorant, "that your members"—namely the bodily ones—"are the temple of the Holy Spirit"? Just as above at III, 16 it was said: "do you not know that you are the temple of God." And he assigns the reason for this, adding, "who is in you." Now a temple is called the house of God; therefore, because the Holy Spirit is God, it is fitting that in whomever the Holy Spirit is, he should be called the temple of God. Now the Holy Spirit is indeed principally in the hearts of men, in whom the charity of God is poured out through the Holy Spirit, as is said in Rom. V, 5. But secondarily he is also in the bodily members, insofar as they carry out works of charity. Hence in Ps. LXXXIII, 3 it is said: "my heart and my flesh have rejoiced in the living God." And lest they should ascribe this dignity to themselves, he adds, "whom you have from God," not from yourselves. Hence Joel II, 28: "I will pour out my spirit upon all flesh"; and Acts V, 23: "he has given his Spirit to those who obey him." Second he sets down the dignity which our bodies have from the redemption of the blood of Christ, saying, "and you are not your own, but Jesus Christ's," according to that saying of Rom. XIV, 8: "whether we live, or whether we die, we are the Lord's"; II Cor. V, 15: "he who lives, let him no longer live for himself." He assigns the reason for this, saying, "you have been bought at a great price," and therefore you are the servants of him who redeemed you from the servitude of sin. Hence below at VII, 22 it is said: "he who was called free is the servant of Christ; for you have been bought at a price"; and in Ps. XXX, 6: "you have redeemed me, O Lord God of truth." Now the price of redemption is called great, because it is not corruptible, but has an eternal power, since it is the blood of God himself, the eternal one. Hence I Peter I, 18 and following: "you have been redeemed from your vain manner of life, not with corruptible things like gold or silver, but with the blood of the lamb, unspotted and undefiled, Jesus Christ." Third he draws the intended conclusion, saying, "glorify, therefore, and bear God in your body." For because your members are the temple of God, nothing ought to appear in your body except what pertains to the glory of God, and this is to glorify God in your body, because in Ps. XXVIII, 9 it is said: "in his temple all shall speak his glory." Exodus, last chapter, it is said: "the cloud covered the tabernacle of the testimony, and the glory of the Lord filled it." But because you are not your own, but are the servants of God, your body ought to bear God, just as a horse or another animal bears its master. Hence in Ps. LXXII, 23 it is said: "I have become like a beast of burden before you." But our body bears the Lord, insofar as it is assigned to divine ministry. Thus, then, a man ought to avoid sinning against his own body by fornicating, which is against the glory of God, and against the ministry which our body owes to God.”