返回On the Letter of Saint Paul to the Corinthians, First Epistle.
On the Letter of Saint Paul to the Corinthians, First Epistle.
On the Letter of Saint Paul to the Corinthians, First Epistle.
Latin Text from public domain Migne Editors, Patrologiae Cursus Completus.Translated into English using ChatGPT.
Prologue
Admonished by the command of the Lord, the Apostle spent one year and six months sitting among the Corinthians, teaching them the word of God. From this is where he acts with great confidence and affection of love with them, sometimes warning, sometimes rebuking, sometimes flattering, as a father. For there are many reasons why he writes to them. The first of which is this, that, dissenting from each other like heretics, they wanted to be called followers of Paul, or of Peter, or of Apollos, and not Christians: which the Apostle strongly reproaches. However, among them were those who dissented from these beliefs and were devoted solely to Christ. The second reason is that they began to take pleasure in eloquence and earthly philosophy, so that under the name of Christ they were imbued with things that are contrary to the faith. The third reason is that they were proud because the Apostle did not go to them. The fourth reason is because they allowed a fornicator to be among them. The fifth reason is to remind them of the previous letter that he had written before this one that is called the first. On Friday, because they had begun to inflict injuries and frauds on each other, and were seeking the accusations of unbelievers rather. The seventh reason is that in which he indicates that it is permissible for them to receive expenses, but to despise them; lest there be a semblance to rapacious pseudo-apostles. The eighth, however, is to respond to their letter; for they had begun to be disturbed by heretics concerning marriages. The ninth is in which he declares that everyone should remain as they believed. But the tenth [virgin], on the other hand, because nothing has been enjoined upon her. And there are other reasons, which will be seen in the body.Chapter I.
(Vers. 1.)
(Verse 1.) Paul, called as an apostle of Christ Jesus by the will of God. To the Romans he begins differently; for there is another reason: but to these he writes that he is an apostle of Christ Jesus by the will of God, because everything he did, he did by the will of the Son of God, who said to him: Go, I will send you far away to the Gentiles (Acts 22:21). From this he was called as an Apostle, that is, sent to the Gentiles by the will of God. By this also he touches on those whom neither Christ had sent, nor was it true what they were saying. For he frequently mentions both God and Christ, in order to show that Christ is not God himself the Father, but that he is the Son of God, and that he is also God the Father, not in union; when he is shown to be called the Son. For many sects had emerged, which claimed the Gospel of Christ according to their own interpretation, from which dry branches still exist, whose advocates were overthrowing the Churches. Hence the Apostle sets forth everything that is contrary to heresies, and asserts himself as a true preacher by virtue of being sent by the will of God through Christ.(Vers. 2.)
(Verse 2) And Sosthenes, the brother, also greets you. He recommends himself to your society. The Church of God, which is in Corinth, is sanctified in Christ Jesus. Therefore, he writes to the Church because there were still no appointed leaders in each Church. And although he rebukes them in many things, he says: Sanctified in Christ Jesus. But he says this because they were regenerated in Christ and were sanctified, but then they began to behave improperly. This is to show that the entire Church was sanctified in Christ, but some of them were turned away from the true tradition by the wicked teaching of false apostles.You are called saints. That is, you are called to be holy, which means not deviating from the rule of sanctification. Together with all who call upon the name of the Lord Jesus Christ, in every place of theirs and ours. That is, with both genuine Jews and Gentiles, because salvation is from the Jews. In every place where Gentiles, who call upon the name of our Lord Jesus Christ, are present, and where Jews are also mentioned, all are likewise one. For the pseudoapostles, who preached the name of Christ through the wisdom of the world, that is, mixing philosophy, rejected the old law and the prophets; for they denied that Christ was truly crucified, but only appeared to be crucified, like Marcion and Manichaeus. Therefore, the Apostle says: But we preach Christ crucified (I Cor. I. 23). They also did not confess the resurrection of the flesh, which the prophet Isaiah proclaims, saying: Those in the tombs shall rise (Isaiah XXVI, 19).
(Vers. 3.)
(Verse 3.) Grace to you and peace from our God the Father, and the Lord Jesus Christ. So that, because he had said, 'Those who call upon the name of our Lord Jesus Christ,' he may not seem to have been silent about the name or gift of the Father, and may not perhaps give occasion for suspicion or an opportunity for division; he does indeed teach how Christ should be invoked correctly, but that all grace is from the Father, so that he may both show that the two, although one in divinity, are distinct, and may give preference to the authority of the Father.(Vers. 4.)
(Verse 4) I always give thanks to my God for you. Although he writes to everyone in the church, he signifies in this way, that when he sometimes rebukes and sometimes praises, each person reading the letter understands what is said for them and what is said against them. For he writes to one congregation with two communities, so that when he reproaches those who are behaving badly, they understand that these things are written for them; and likewise, when he praises, let the one who remains in the rule understand that these things are said to them. Ideoque inquit:I thank my God always for you because of the grace of God that was given you in Christ Jesus, that in every way you were enriched in him in all speech and all knowledge—even as the testimony about Christ was confirmed among you— so that you are not lacking in any gift, as you wait for the revealing of our Lord Jesus Christ,
(Vers. 5.)
(Vers. 5.) Because in everything you have been enriched in him, in all speech and all knowledge. This means that by receiving the grace and the knowledge of the truth, they have attained spiritual understanding; therefore, they give thanks to God for these things.(Vers. 6.)
(Verse 6.) As the testimony of Christ was confirmed in you. The testimony of Christ was confirmed in them; because they were strengthened in faith, they hoped for nothing from men: but all their hope was in Christ, not captivated by any pleasures.(Vers. 7.)
(V. 7) So that you lack no grace, waiting for the revelation of our Lord Jesus Christ. It is evident that He expects this day of judgment, therefore He is vigilant and anxious. The future judgment of God is said, in which our Lord will be revealed, both to the faithful and to the unfaithful, so that unbelievers may know and understand that what they refused to believe is true, and perish; but the faithful may rejoice, finding more good than they had imagined.(Vers. 8.)
(Verse 8.) And he will also confirm you to the end without blame in the coming of our Lord Jesus Christ. With a cheerful spirit, he is confident in their hope and secure, for they will be blameless until the judgment to come. For amidst all the turmoil and upheaval, they could not be changed; undoubtedly they show themselves to remain steadfast in the same. While praising these, he invites those who had been led astray by the false apostles, for he preaches their faith and calls them to repentance.(Vers. 9.)
(Verse 9.) God is faithful, by whom you were called into the fellowship of his Son Jesus Christ our Lord. Who can doubt the promises and faithfulness of God, for it will be just as he has said, that we, believing in Christ, are adopted as his children. For he gives us this gift, that we believe Christ to be the Son of God, so that we may begin to be like him, remaining in the same dignity, just as Christ remains, whom we believe to be the Son of God. For indeed, fraternity is a society, in such a way that it demonstrates to us how the faith of God will remain unharmed in this matter: so that we may not be found lacking in confidence and faithfulness, but rather persevering in adoption.(Vers. 10.)
(Verse 10) But I urge you, brothers, by the name of our Lord Jesus Christ, to all say the same thing. Everyone is now praying that they may have unity, especially in the matter in which the children of God, who have been reborn, are called. He is speaking to the entire Church now, so that those who had started to disagree would return to the faith they had started, which they saw being praised in those who persevered in it.And may there be no divisions among you, but be perfect in the same mind and in the same knowledge. He wants them to be perfect in the same mind he had given them, so that they would not disagree. He cites the example of those he praises above and challenges them to think and defend this.
(Vers. 11.)
(Verse 11.) For it has been reported to me, brothers, by those who are of Chloe's household, that there are contentions among you. Although you have been overturned, he still calls them brothers; just as in the prophet Isaiah God says to those who were with him, to those who believed in false prophets: 'You will be our brothers' (Isaiah 66:5); so that they would not disagree with them, as if they were brothers. But when he says: 'By those who are of Chloe's household', to some it seems that there are men who remain and bear fruit in the faith of God; to some it seems that it refers to a place, as if it were said: 'By those who are of Antioch'; but to some it seems that there was a devoted woman, with whom many worshippers of God were, whose faith was not denied; so that what they reported about the Corinthians, that there were contentions among them, was true. He said that there were disputes among them in order to show the diversity of their opinions on the discipline of the Lord. And he added what it was, saying:(Vers. 12.)
(Verse 12.) But I say this, that each one of you says: I am of Paul, and I of Apollo, and I of Cephas, and I of Christ. He exposes the error, but does not reveal the names of the authors; for they were not in one place, but went around to deceive the simple. For those whom he mentions were undoubtedly good teachers; but under their guise, he touches upon false apostles. For if he denies boasting in them, how much more in the wicked teachers, whose corrupt doctrine he indicates to be rejected! However, he designates among them those who said they are of Christ, not of man, whom he praises above.(Vers. 13.)
(Vs. 13) Christ was divided. He says Christ is divided because people have divided his glory among themselves. Just as heretics, who do not hesitate to call themselves either Photinians, or Arians, or Cataphrygians, or Novatians, or Donatians, or Manichaeans; in the same way, the Corinthians had begun to subject themselves to the names of various heretics, so that they seemed to honor men in the place of Christ: while they receive different things about Christ, they divide Christ. For one man receives only Christ, another confesses the pure God without man or body, another says that Christ was predicted by the prophets, another denies that the prophets spoke about Christ. Therefore, since Christ is both God and man, these people, claiming different things about him, divide Christ; and because they make many churches under their own name, he added:Was Paul crucified for you? Or were you baptized in the name of Paul? I thank God that I baptized none of you except Crispus and Gaius, so that no one would say you were baptized in my name. Now I did baptize also the household of Stephanas; beyond that, I do not know whether I baptized any other. For Christ did not send me to baptize, but to preach the gospel, not in cleverness of speech, so that the cross of Christ would not be made void.
Or were you baptized in the name of Paul? If, however, we are baptized in Christ, in order to be justified in his name, what is it that we should make these men, the authors of this faith, unaware of the faith they have begun?
(Vers. 14-16.)
(Verses 14-16.) I thank God that I baptized none of you except Crispus and Gaius, so that no one may say that you were baptized in my name. (I did baptize also the household of Stephanas; beyond that, I do not know whether I baptized anyone else.) For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power. For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written: 'I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart.' Where is the wise person? Where is the scribe? Where is the philosopher of this age? Has not God made foolish the wisdom of the world? For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe. Finally, after renouncing the name of Christ, the Novatians and Donatians boast that they are called by their own names. Therefore, Crispus and Caius are Corinthians, whom he mentions as witnesses because they were baptized by the Apostle in such a way that they asserted no glory should be given to them for this reason. But the household of Stephanas are the firstfruits of Achaia, as he indicates in the final part of the letter, to whom he gives testimony that they have devoted themselves to the ministry of the saints.(Vers. 17.)
(Verse 17.) For Christ did not send me to baptize, but to preach the gospel. For preaching the gospel is more important than baptizing; therefore, he says that he was not sent to baptize, but to preach the gospel. For in the bishop, there is the dignity of all orders; for he is the head of the other members. By this, he also humbles those to whom they had given much, because they had been baptized by them (Acts 10:48); so that they may know that baptizing is not important, because not everyone who baptizes is fit to preach the gospel. For the words that are spoken in baptism are customary. Indeed, the Apostle Peter commanded Cornelius, a believing man, to be baptized with his household, and he did not deign to perform this act in the presence of the ministers; for if they had been lacking, he himself would have done it out of necessity. Therefore, he showed how much better those whom they worshipped were, but he did not allow this to be attributed to his own name, knowing that it is dangerous to claim for oneself the glory due to God's name; for it is like idolatry.Not in the wisdom of words, so that the cross of Christ may not be emptied. For the Christian preaching does not need pomp and the adornment of speech, and therefore unskilled fishermen were chosen to evangelize, so that the truth of the doctrine itself would commend itself, attested by virtue, so that it would not appear acceptable by the cleverness and cunning of men, not by truth, as in the disciplines invented by men, in which reason and virtue are not sought, but the arrangement of words: and through this, he seeks his own glory, who wants to adorn the faith of Christ with words. For she obscures herself by the splendor of words, so that not she herself, but he is praised; just as the false apostles, so as not to seem foolish to the wise of the world, preached Christ in the wisdom of men in a twofold way; so that they might study eloquence, and avoid those things which the world considers foolish in us: that they might not teach that the Son of God was made incarnate and born of a Virgin, nor the future resurrection of the flesh; for this the wisdom and reasoning of the world judges to be foolish: and by this the Apostle says that he does not preach Christ in the wisdom of men; lest the cross of Christ be made void; for whoever announces Christ in the wisdom of man denies the truth of the preaching, as I mentioned above.
(Vers. 18.)
(Verse 18) For the word of the cross is foolishness to those who are perishing. It is clear that those for whom the cross of Christ is foolishness are in perdition, for they have not been saved from the death of hell.(Vers. 19.)
(Verse 19.) But to those who are saved, it is the power of God. It is not obscure that to those who believe, the power of God is; for they believe that the cross of Christ is not weakness, but power, understanding that death has been conquered on the cross: those who have this sign are saved; for they cannot be bound by that.For it is written in Isaiah: I will destroy the wisdom of the wise, and the intelligence of the intelligent I will reject (Isaiah 29:14). He destroys the wisdom of the wise, while he does what they deny is possible; and he rejects the intelligence of the intelligent, when he proves that God, whom they call careless, has undertaken those things which they consider foolish, namely that the Son of God would be crucified by being born of a Virgin for the salvation of humanity; which fact is truly attested by power, not words.
(Vers. 20.)
(Verse 20.) Where is the wise man? Where is the scribe? Where is the debater of this age? By these words, he is attacked both against the Jews and against the Gentiles; because both the Jewish scribes and the teachers of the Law think it foolish to believe in the Son of God. In a similar way, the Gentiles regard this as a laughable matter. But the Jews, because this is not so clearly signified in the Law, doubt; but the Gentiles, because the reason of the world does not accept this; for it says that nothing can be done without a mixture, and they judge it foolish. However, this is a conqueror of the age, who determines things to be done by the movements of the constellations, and by calculations he determines the rising and setting of the twelve signs, thinking that nothing can happen without their motion.Did not God make the wisdom of this world foolish? The wisdom of this world has become foolish; thinking itself wise, it has proven to be ignorant. For what was considered impossible has been declared possible, thinking God to be careless. There is nothing more foolish than this assertion, that the world was created and yet God does not care for it. Why did he create it if it does not belong to him? But because they see some enjoying the world happily, while others are oppressed, and the righteous are despised, the wicked boast; therefore, they believed that God is careless. Whoever says that God is indifferent does not deny that He is evil or unjust; for He will judge the world, and He is unjust, withholding good, and allowing evil to happen. Therefore, if they observe, setting aside their hatred of divine law, they can see that this argument can be settled by us, who await the judgment of God, in which the oppressed will be uplifted and the violent will be humbled; for God shows no partiality (Romans 2:11).
(Vers. 21.)
(Verse 21.) For since the world, through wisdom, did not know God, it pleased God through the foolishness of preaching to save those who believe. The world, that is, mankind, did not know God through its wisdom; for they ascribed His unique majesty either to imaginary beings or to the elements, ignoring Him and thinking that the things which are seen should be worshipped through the wisdom of the flesh. Therefore, it pleased God to establish preaching, which seemed foolish to them, so that those who believe in that which they despise might be saved, and they themselves might be condemned. Therefore, this is the vicissitude by which, by God's design, the false is condemned by the true.(Vers. 22.)
(Verse 22) Since the Jews seek signs, and the Greeks seek wisdom. The Jews seek signs because they do not doubt that they could happen, but they inquire whether they have happened; knowing that Aaron's rod blossomed and produced fruit when it was dry (Num. 17:8); and that Jonah was swallowed by a whale and remained alive in its belly for three days and three nights, and was then vomited out alive (Jonah 2:1). However, above all, they seek to see something like what Moses saw, God in the fire; hence they say: We know that God spoke to Moses (John 9:29); even though it is greater that Lazarus, who was dead and decaying for four days, came out alive from the tomb (John 11:44). But the Greeks seek wisdom, for they do not want to hear anything except what is logically possible in the world.(Vers. 23.)
(Verse 23.) But we preach Christ crucified, to the Jews indeed a stumbling block and to the Gentiles foolishness. It is a stumbling block to the Jews when they hear Christ professing himself to be the Son of God and doing away with the Sabbath. But to the Gentiles it is foolishness; because they hear things preached that do not accord with worldly reason and seem senseless to them, such as the birth of a Virgin and the resurrection of the dead.(Vers. 25.)
(V. 25) But to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the power of God, which is stronger than words, persuades those who believe in Christ to understand: the Jews, who were seeking a sign, first understand Christ to be the power of God; and likewise the Greeks see Christ as the wisdom of God, considering the worldly wisdom they previously thought to be the greatest foolishness. Therefore, the power is of God, because through Him the Father God made all things; and the wisdom is therefore of God, because through Him God is known. For God could not be known, unless through him who was from him; because no one knows or has seen the Father, except the Son, and to whom the Son will reveal.Because what is foolish to God is wiser than men. God's foolishness, he says, is not truly foolish, but rather it is considered foolish by men when it does not conform to worldly reason, since it is a spiritual reason. And through this, it is recognized as wiser by men, because spiritual things are understood more than carnal things. For spiritual things are not through carnal things, but carnal things depend on spiritual things; and therefore, carnal things are subject to spiritual things.
And what is weak in God is stronger than men. Without a doubt, heavenly things conquer earthly things. Therefore, what is weak in God is not weak; because the weakness of Christ is a great victory. For he conquered, even though he seemed to be conquered, as it is said in the fiftieth psalm: And you will conquer when you are judged (Psalm 50:6). For the one who is unjustly killed is the true victor, establishing guilt in the one who kills.
(Vers. 26.)
(Verse 26.) Indeed, brothers, consider your calling; for not many wise according to the flesh, not many mighty, not many noble are called. It is evident that there are few who are puffed up with worldly reasoning rather than being instructed, that is, those who observe and understand the movements of the stars. But he calls them strong according to the flesh, whom he also calls wise. And they are strong because they assert that the weakness of the cross of Christ is powerful; for injustice seems strong and appears to conquer for a time. They also call us newcomers, those noble ones through whom they trace the origin of their superstition to antiquity. Therefore, God did not choose this assertion, which is true only for a few.(Vers. 27.)
(Verse 27) But God has chosen the foolish things of the world to confound the wise. The foolish things of the world are that a Virgin gave birth and the Son of God was crucified; for those who believe consider this foolish. Therefore, God chose those who believe this to confound them, because He considers this foolish. The wise are confounded when they see many people confessing what a few deny; for it is not doubtful that the opinions of many are valued above the opinions of a few.And God chose the weak of the world in order to confound the strong. The same is true; because what a few consider weak, those who consider themselves wise in the world, doubting hope, virtue is affirmed by many; because more believe than do not believe, to their shame. For they see that the weak, named by Christ, have power over demons, perform miracles: but the injuries of the world are weak, and the suffering of the Savior is not known to bring about these virtues; because He allowed Himself to suffer these things in order to conquer death. For to endure unjustly, and to be able to resist and not to, is the glory of the patient, and the condemnation of the oppressor.
(Vers. 28.)
(Verse 28): And God chose the ignoble and contemptible things of this world, and the things that are not, in order to destroy the things that are. Therefore, He chose the ignoble and contemptible things, not because they truly are ignoble and contemptible, but because they are judged as such by the world. They despise worldly principles by believing in Christ, in order to destroy the things that are truly ignoble and contemptible. For those who judge are themselves more worthy of judgment and condemnation. For their assertion of error is found to be without foundation, and it was not from the beginning: but our teaching is from the beginning. Therefore, it is destroyed when it is asserted without testimony in mere words: but ours is proven not only by words, but also by the witness of virtue.(Vers. 29.)
(Ver. 29.) That no flesh should glory in his sight. That is, that the wisdom of the flesh should be ashamed in its error, judging God; for the sense of the flesh is to doubt the power of God to have given birth to a virgin, etc., because this is the reasoning of the world, which is related to the flesh, and does not accept it.(Vers. 30.)
(Ver. 30.) For from Him you are in Christ Jesus. From Him, that is, from God, who is omnipotent, are we in the faith of Christ; for it is God's purpose that we learn His truth and mercy through Christ. Truth is the mystery of the Trinity: mercy, on the other hand, because when we were captives, He redeemed us.(Vers. 31.)
(Verse 31) He has become for us wisdom from God, and righteousness, and sanctification, and redemption. To confirm those who believe, He says that Christ has acted according to the will of God, accomplishing what He has done; so that we may truly know that we have learned wisdom, and have been sanctified, and justified, and redeemed by God through Christ; for no one redeems except what is his own. Therefore, whether it is that we have been redeemed, or that we have been sanctified, that is, cleansed from the work of the flesh and the uncleanness of idols, or that we have been justified (for it is right to worship the Creator, despising all others), or that we have become wise through what we have learned from worldly things, this whole benefit is from God through Christ. But this is our redemption: Christ offered himself to the devil who desired it, in order to take away the contradiction of sin in himself, and thus to deliver his captives.As it is written: Let the one who boasts, boast in the Lord. This is written in the book of the prophet Jeremiah (Jer. 9:24). It is fitting, as the prophet says, that we should glory in God, for the one who boasts in the Lord cannot be put to shame. His works and his greatness in all things are evident. Therefore, let those who trust in idols be put to shame, those who did not create the heavens and the earth. Similarly, let those who boast in humans, whom they know to be devoid of virtue, also be put to shame. As Scripture says: 'Cursed is the one who trusts in man.' (Jer. 17:5).
Chapter II.
(Vers. 1, 2.)
(Ver. 1, 2.) And when I came to you, brothers, I did not come with superiority of speech or wisdom, proclaiming to you the mystery of God. For I did not consider myself to know anything among you, except Jesus Christ, and him crucified. For he demonstrates in a progressive manner the pattern of our teaching, now proving that he has not taught them differently than what he has shown; for he spoke to them about the mystery of Christ in humility of speech and in the foolishness of preaching, as it appears to the world. He calls it the mystery, because what was incarnate was hidden from ages, with God, the Word of God. But they were heretics in whom they boasted, because they commended wicked doctrine and followed the wisdom of the world, emptying the cross of Christ, being ashamed to be called fools by the world; so that they would neither preach that Christ was born of a Virgin, nor teach that he was truly crucified; because it seems foolish to confess that the Son of God was born as a human and crucified. And the apostle John designates these (people), saying: Whoever denies that Christ came in the flesh is an antichrist; and whoever denies the Son, does not have the Father (1 John 2:23, 24); because they themselves said that the Father has been called the Son; from whom Marcion drew his error. These things seem to be hidden; because it does not reveal them, but wants them to be understood from the fact that worldly prudence is found, which is hostile to religion. But those things that it reproves, it wants to be learned from its judgment; so that it shows that it rebukes all things that ridicule us as foolish in Corinth. For the body itself reveals its structure, so that in it the function of the limbs may be discerned: this was evident in the Corinthians; for they were not ignorant of the reasons on which they were being argued.(Vers. 3.)
(Verse 3.) And I was among you in weakness, and in fear, and in much trembling. Preaching Christ in the foolishness of human wisdom, he provoked hatred and persecutions, announcing it as a vain thing and an enemy to the Jews and the Gentiles.(Vers. 4.)
(Verse 4.) And my speech and my preaching were not with persuasive words of human wisdom. It shows that he did not seek to acquire the favor of men, to please human wisdom, nor to study the art of words, but to demonstrate faith in the author, who did not want his teaching to be acceptable due to the noise of human tradition, but to the things themselves; for actions speak louder than words.But in the manifestation of the Spirit and power of God. For as words that are weak according to power, foolish things seem wise when adorned; God did not want his preaching to be commended by the testimony of words, but by power; so that the folly of the word being demonstrated, he might show wisdom through actions founded on spiritual reasoning.
(Vers. 5, 6.)
(Verse 5, 6.) So that your faith may not be in the wisdom of men, but in the power of God; we speak wisdom among the mature, but not the wisdom of this world or of the rulers of this world, who are coming to nothing. But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory.But the wisdom is not of this world. He rightly says, the wisdom is not of this world, but of the future, in which the truth of God will appear to those who deny it; for this world does not comprehend this reasoning due to the weakness of earthly thinking.
Neither the rulers of this age, who are being destroyed. It is clear that this wisdom of the rulers of this world is not, because they are being destroyed by it. For Christianity cuts out the errors that they have implanted, that is, idolatry, greed, and other vices, as the Apostle John says (1 John 3:8). For this reason the Son of God came, to undo the works of the devil.
(Vers. 7.)
(Versed 7.) But we speak the wisdom of God in a mystery, which is hidden. The hidden sense testifies that it was sent to reveal itself, which neither the leaders nor the powers knew, nor had the world heard; and by this it is considered foolish, because it is unknown: but it is rational and beneficial, as testified by the power, to which all the intention of human reasoning yields. Therefore, the wisdom of God is hidden, as it is not in words, but in power; not possible by human reason, but credible by the efficacy of the spirit.What God predestined before the ages for our glory. So true wisdom, and co-eternal with God, is declared to have been predestined before the ages for our glory, we who believe. For God, being foreknowing of the future errors in the world that He was going to make, decreed this for the confusion of those who were going to make wisdom foolishness for themselves. But for our glory, who were going to believe and believe.
(Vers. 8.)
(Verse 8.) Which no prince of this century knew; for if they had known, they would never have crucified the Lord of majesty. The princes of this century not only include the men of the Jews and Romans, but also these princes and powers, whom he mentioned above, to whom this saying truly applies, against whom our struggle is a spiritual battle in heavenly places; for it was by their counsel and will that Christ was crucified (Ephesians 6:12). Finally, after the temptations, the devil departed, saying, 'Until the time' (Luke 4:13). And the Lord Himself said, 'The prince of this world has come, and he has found nothing in Me' (John 14:30). Therefore, the princes of this world crucified the Lord of majesty in ignorance; for the Jewish princes, how can the princes of this world be understood, who were subject to the Roman kingdom? And neither did the princes of the Romans crucify Christ; for when Pilate said, 'I find no cause of death in Him' (John 19:4). And when Pilate saw that he was gaining nothing, but rather that a riot was beginning, he took water and washed his hands before the crowd, saying, 'I am innocent of this man's blood; see to it yourselves.' (Matthew 27:24). Therefore these leaders crucified Christ the Lord, whom he triumphed over freely in himself (Colossians 2:15); although the evangelist Mark says of the demons: 'For they knew that he was the Christ' (Mark 1:34). They knew that he was, but they did not know the mystery of his being, that he is the Son of God, as promised in the Law. Even Peter the Apostle said to the Jewish people: I know, brothers, that you did this evil through ignorance, and your leaders - not the leaders of this world. Therefore, if the servants killed the Lord through ignorance, the sin should not be attributed to them. But it is not permissible to ignore this. And although they did not know that He was the Lord, they were not ignorant that they were doing something impious. However, it is said that the Lord of majesty was crucified, even though He does not know how to die. But because the Word became flesh, that is, the Son of God became incarnate, death was attributed to Him; not because the Jews persecuted the flesh, but because they persecuted Him who was working through the flesh. And thus, although the Lord of majesty may be ignorant of death, as far as the desire of the Jews and the rulers of this world is concerned, they killed the Lord in the flesh.(Vers. 9.)
(Verse 9.) But as it is written: What eye has not seen, and ear has not heard, and what has not entered the human heart, what God has prepared for those who love him. This is written in the Apocalypse of Elijah in the apocrypha. Through this example, it is said that an unexpected thing was done, which not only would not fall into human senses, but would also be hidden from heavenly powers, namely the incarnated Son of God; so that he could strengthen what he had said above, that if the rulers of this age did not understand God made man, how much more humans! But even if the words caused offense or scandal, faith should not have been denied to virtues and signs. For weakness and human ignorance, virtue should have been preferred, and it should have been believed what seemed impossible to human reason; and therefore, for those who love God, that is, for those who believe, He prepared this gift.(Vers. 10.)
(Verse 10) But God has revealed it to us through his Spirit. For the rulers of this age did not understand this, but God revealed it to believers through his Spirit; for the things of God cannot be understood without the Spirit of God. For not only does this sacrament declare itself to men, but also to the rulers and powers in the heavenly realms, who crucified the Lord; so that as it is proclaimed on earth, those in the spiritual heavens, who live under the elements of the firmament, may learn. Therefore, this is the singular apostle who obtained this grace; because no one else could explain the mystery of the Trinity in this way: hence he is called the chosen vessel by divine judgment (Acts 9:15).For the Spirit searches everything, even the depths of God. For this Spirit is of God, and it knows everything. And it is said that the depths of God because it knows all His power and knowledge, which is entirely impossible for creatures.
(Vers. 11.)
(Verse 11.) For who knows the things of a man, except the spirit of man which is in him? It is clear that our thoughts are known by no one except by our own mind, which is called the spirit. Finally, in the Gospel, among other things, it says: And his spirit returned to her (Luke 8:55).And no one knows the things of God except the Spirit of God. This Spirit of God has taught us what He knows by nature, not by being taught, and has taught us about the mystery of Christ, because He is not only the Spirit of God, but also of Christ.
(Vers. 12.)
(Verse 12.) But we have not received the spirit of this world, but the Spirit who is from God. By this we know that we have received the Spirit who is from God, because the spirit of the world cannot know the things that have been revealed to us. However, the spirit of the world is present, through whom the fanatics who are without God are seized; for he is a more powerful spirit among the worldly ones. Therefore, he is accustomed to divining the things of the world by conjectures, which they call the python. This is the one who is deceived and deceives by appearances: this is the one who spoke through the Sibyl, following our senses, desiring to have a place among the heavenly beings.So that we may know what is given to us by God. For since the Spirit of God is given to us, we know what is given to us by God. For we would not be able to know these things if we had the spirit of the world; for the spirit of the world cannot know the Spirit of God. For no one knows the mind of God except the Spirit of God, who is from God; for the lower things cannot know the counsel of the higher, nor can a creature know the will of its creator.
(Vers. 13, 14.)
(Verse 13, 14.) What we also speak. So that it may be clear for us to know what has been given to us by God; for these are also what we speak, so that others may learn through spiritual doctrine. For these things were divinely revealed to the preachers, that is, the apostles, so that they may teach the people and instruct the rulers of this world about the evil they have committed.Not in the teaching of words of human wisdom, but in the teaching of the Spirit; for human wisdom does not perceive this meaning, nor is it apprehended by the studies of literature: but it is conceived through spiritual reason by faith, as the prophet Isaiah says: Unless you believe, you will not understand (Isaiah 7:9). For it is learned more by the natural law than by the course of the stars and the calculations of the signs which are marked in the firmament. Finally, believers see that what they believe is consistent not with human words, but with their own nature; for a work recognizes its maker: therefore, the Gospel speaks to our souls in spiritual things, arousing them to the knowledge of their Creator.
Comparing spiritual things with spiritual things. That is, to give spiritual effectiveness to those who reject worldly wisdom, which is contained in the mystery of faith, in order to enlighten the understanding of kind-hearted people; for those who believe what worldly wisdom considers foolish are spiritual.
But the human animal does not perceive those things which are of the Spirit of God; he does not know them, for they are foolishness to him. For he, like livestock, lowers his senses to the earth; and therefore he only grasps what he sees: nor does he think anything can be done except in the way he knows. Therefore, he judges as foolish anything he hears differently than what he knows; for he does not consider anything can be done without mixture. Hence he laughs upon hearing that God has begotten a Son, whom he knows is simple and incorporeal; and that a Virgin has given birth, and that dissolved bodies are again called back to life; when these things are more for the praise of God, so that it is believed he has done, whose work cannot be investigated by reason; for he is God, who has made. Human weakness considers foolish what it does not understand through its own knowledge; when it should be even more foolish and wise because, since it is said to be made by God, it cannot be comprehended.
And they cannot know; for it is spiritually discerned. Following human tradition, while denying the faith in one God, it has become spiritually done, which they think cannot be done by the reason of the flesh being inflated: and thus, the wicked, having been marked, are spiritually condemned.
(Vers. 15.)
(Verse 15) But the spiritual person judges all things, yet he himself is judged by no one. For the true reason of spiritual things is, namely, the believers; for whoever is called thus, is so called because of his belief; therefore, they themselves judge all things. For by their example, unbelief will be judged, but they themselves will be judged by no one. For who will condemn someone speaking the truth? For it is certain that all enemies of faith hold falsehood as truth; their accusation has already been brought to nothing, condemned by the judgment of truth; for as the Lord said, whoever does not believe is already judged (John 3:18).(Vers. 16.)
(Verse 16) For who has known the mind of the Lord? Or who has been his counselor? The mind of God is that he commanded these things to be done spiritually, through which the wisdom of the world would be proven foolish, denying that what has been done could be done. This mind is unknown to anyone who has known it and displeased him, to correct the counsel of God; because whoever has known it, praises the power of God, but whoever denies that all things can be done, does not believe that God created the world. For what great thing is it to be believed that he has generated himself, who is not doubted to have created all things from nothing? For Jesus says: With God, all things are possible (Matthew 19:26).But we have the mind of the Lord. This means that as believers, we share in the same divine understanding.
Chapter III.
(Vers. 1.)
(Verse 1.) And I, brothers, could not speak to you as spiritual, but as carnal. Now he speaks to those who, because they still served the pleasures of the world, were carnal. Although they were already baptized and had received the Holy Spirit, yet because after baptism they immediately returned to the old man, whom they had renounced, they are called carnal. For the Holy Spirit remains in the one in whom he has poured himself, if he remains in the purpose of regeneration: if not, he departs; but in such a way that if a man reforms himself, he returns to him. Always ready for good, diligent in repentance.When you were like little children in Christ, I gave you milk to drink, not solid food. Even though you were reborn in Christ, it was not fitting to entrust you with spiritual things; having received the faith, which is like a spiritual seed, you did not bear any worthy fruit to God, so as to deserve to learn the words of perfection. Instead, you studied with the senses of imperfection, like little children. But the divine Apostle and spiritual physician would entrust to each person according to their abilities, so that no one would suffer scandal in spiritual matters due to their imperfection and lack of knowledge.
(Vers. 2.)
(Version 2.) For you were not yet able. It clearly shows that they should not have heard what must be said to those who are confirmed.But you cannot yet; for you are still carnal. This strongly proves the folly of those who complained that they had not hitherto heard spiritual things; since they were still unworthy to hear. For the false apostles indiscriminately imparted their teachings to all, without distinguishing persons, in order to gain acceptance through hypocrisy. Whereas it is evident that our Lord and Author, Christ, dealt differently with the people than with His disciples, and also that there was a distinction among the apostles themselves; for He showed His glory on the mountain to three disciples, telling them to keep the vision secret until He rose from the dead (Matthew 17:9).
(Vers. 3.)
(Vers. 3.) For when there are among you envyings and contentions, are you not carnal, and do you not walk according to man? He shows the cause of indignity; because he who hopes for help from man is carnal. But he who, despising humanity, hopes in God, is spiritual; because God is spirit.(Vers. 4.)
(Verse 4.) For when someone says, 'I am of Paul,' and another, 'I am of Apollo,' are you not mere humans? Just as those who boast in God and hope for all grace from Him are called gods, adopted by God; so also, boasting in humans, they are called humans and carnal, being confined by God's judgment. He says, 'I said, you are gods; but you shall die like humans' (Psalm 81:6). Therefore, he begins with his own example so that it would not be thought that he is destroying their presence out of envy, showing that it is a great mistake and pertains to the contempt of God when glory is given to humans when God is being preached. What, therefore, is lacking from being from a noble family, while still hoping for something from other people?(Vers. 5.)
(Verse 5.) So what is Apollo? And what is Paul? They are ministers, in whom you believed. But because they are only ministers, do not put your hope in them, but in God, whose ministers they are. They are to be thankful to Him, for it is His gift. They are servants, and even if unwilling, they must fulfill their duty. Wasn't Moses forced to go to Pharaoh? Wasn't Jonah unwillingly sent to preach to the Ninevites? Wasn't Ananias sent to Saul, despite his objections, to lay hands on him?And to each one as the Lord has given: that is, as He has wished and known, He has divided the duties of ministry to each.
(Vers. 6.)
(Verse 6.) I planted, Apollo watered, but God gave the increase. To plant is to evangelize and draw towards faith; to water is to baptize with solemn words; but to forgive sins and give the Spirit belongs to God alone. Therefore, if God gives the effect of salvation, there is no glory for man in this matter (Acts 2:4). For we know that the Holy Spirit was given without the laying on of hands by God (Acts 10:4), and that forgiveness of sins was obtained without baptism. Was he not invisibly baptized here, when he received the gift of baptism?(Vers. 7.)
(Verse 7) Therefore, neither the one who plants is anything, nor the one who waters; but God who gives the growth. For the planted ones tend to die, and the watered ones rarely reach the fruitfulness they desire, unless God grants them a lively life. So, concerning the honor of God, man is nothing; but concerning the service, he is necessary, in order to be honored as a servant, not expecting anything from him that would bring harm to God.(Vers. 8.)
(Verse 8.) For the one who plants and the one who waters are one. They are one, because both are hired workers; although their tasks are different. Each will receive their own wage according to their own labor. Although they are one, but because the one who proclaims the gospel is greater than the one who baptizes, their wages differ; and not only for this reason, but also for the sake of the sincerity of the teaching: so that the one who delivers the uncorrupted teaching may be worthy of a greater wage.(Vers. 9.)
(Verse 9) For we are participants in the work of God: You are the cultivation of God, you are the building of God. This pertains to the role of the apostles, who are known to be helpers of God; for they are vicars of Christ.(Vers. 10.)
(Verse 10) According to the grace of God which was given to me, as a wise architect I have laid the foundation. He says that grace was given to him so that he would be worthy to preach the Gospel, and to demonstrate that this is not of human origin, but of God. Therefore, according to this grace, he says that he, as a wise architect, has laid the foundation. The wise architect is the one who, according to the teachings of the author, places the foundation, that is, the one who proclaims the Gospel according to the tradition of the Savior.But others build upon it. The buildings that are built afterwards are handed down by succeeding teachers, either bad or good.
However, let each one see how he builds upon it, that is, that the superstructures may correspond to the foundation; lest if they are oblique and frivolous, they may cause ruin, while the foundation remains intact; for if one teaches badly, the name of Christ remains, which is the foundation: but bad doctrine will perish, as the Lord says: Every plant which my heavenly Father has not planted will be uprooted (Matt. 15:13).
(Vers. 11.)
(Verse 11.) For no one can lay any foundation other than the one already laid, which is Jesus Christ. Therefore, no one can lay any other foundation, because even though there may be some heretics, they do not teach anything except under the name of Christ. For they cannot promote the comments of error in any other way, unless they preach with the name of the Savior interposed; so that the dignity of the name may make contrary and absurd things acceptable.(Vers. 12.)
(V. 12) But if anyone builds on this foundation with gold, silver, precious stones. Precious stones are those which fire does not corrupt. He placed three glorious types in the world, in which he signified good doctrine, wood, hay, straw: he placed three other types, but they are frivolous. In them corrupt and vain doctrine is distinguished.(Vers. 13.)
(Verse 13.) The one who does this work will be revealed; for the day will declare it, because it will be revealed in fire. This means that false teachings will become apparent to everyone in the fire; now it deceives some. And the quality of each person's work will be tested by fire. For through the fire, the examination will be made, and if it does not find anything that can be burned, it will reveal that person to be a good teacher; for bad and deceitful teachings are symbolized by wood, hay, and straw, to show that fire is their fuel.(Vers. 14.)
(Verse 14.) If someone's work remains, which he has built upon, he will receive a reward. For when nothing of evil doctrine is found in him, as in good gold, so it will be that he will receive eternal life with glory, like the three brothers in the fiery furnace (Dan. III, 23), because just as gold and silver and stones, which fire does not consume, so also a good teacher will remain incorruptible.(Vers. 15.)
(Verse 15.) If someone's work burns, they will suffer loss. The work that is said to burn is bad doctrine, which will perish. For all evil things will perish, like the path of the wicked; because they are not substances, but perverse assertions. However, to suffer loss is to endure punishment. For who, when placed in punishment, does not incur loss?But he himself will be saved, yet as if through fire. He said he will be saved, because the substance on which it is based will not be destroyed, just as bad teaching will be destroyed, because it is an accidental cause. Therefore, he said: yet as if through fire; so that this salvation is not without punishment, because he did not say: he will be saved through fire; so that, not being consumed by fire through his own merit, he may be saved, but when he says: yet as if through fire, he shows that he will indeed be saved, but will suffer the punishments of fire; so that, purified by fire, he may be saved, and not be tormented eternally like the unfaithful in the eternal fire: so that to some extent it is worth believing in Christ. For it is always necessary that one who sees himself defend the false as true should be ashamed; and in a similar way, one who has cast off falsehood and followed the truth will always have confidence in God; and one who has rejected impiety has submitted to piety. For whatever is outside the Catholic Church is contrary.
(Vers. 16.)
(Verse 16.) Do you not know that you are a temple of God, and that the Spirit of God dwells in you? He says that we are a temple of God, so that we may know that God dwells in us; for He must necessarily dwell in His own temple. And when He says that the Spirit of God dwells in us, it signifies that we should understand the Holy Spirit.(Vers. 17.)
(Verse 17.) If anyone violates the temple of God, God will destroy him, for the temple of God is sacred, which you are. He stated this beforehand to convict those who were shamefully living and corrupting their own bodies by acts of violation, especially the one who had his father's wife, so that he would be condemned before his case was brought into the open. In short, in a similar, or rather the same, manner, when he judges his case, he speaks, saying: Do you not know that your bodies are a temple of the Holy Spirit who is within you, whom you have from God (I Cor. VI,19). The higher temple of God he called; but in this place the temple of the Holy Spirit. Who would doubt here, that he signified the Holy Spirit as God?(Vers. 18.)
(Verse 18.) Let no one deceive himself: that is, let no one think that he can benefit himself by his own or human wisdom. It returns to the higher meaning: If someone seems to be wise among you in this world, let him become foolish, so that he may be wise. He says this because if someone understands the promised salvation and the mystery of the incarnation of our Lord Jesus Christ, let him become foolish, that is, let him flee worldly wisdom, so that he may be judged foolish by it, and then he will be wise. For the foolishness of the world is wisdom to God, as he believes that God has done things that the reason of the world does not comprehend, as I mentioned above. But the false apostles, desiring to appear wise in the world, denied that God had a Son, denied the true incarnation, and denied that the flesh could rise again.(Vers. 19.)
(Verse 19.) For the wisdom of this world is foolishness with God. Thus the foolishness of this world is wisdom with God, as God does what the world denies can be done; he proves the wisdom of that foolishness, and while many gods are spoken of, faith proves one, and they are confounded by their own prudence.(Vers. 20.)
(Verse 20.) For it is written: He catches the wise in their own cleverness. And again: The Lord knows the thoughts of the wise, that they are futile. This is found in the ninety-third psalm. In conclusion, the same meaning is conveyed; for knowing the vain thoughts of those individuals, in order to expose them as foolish, he reproves their wisdom, demonstrating the true nature of what they considered false and the falsehood of what they believed to be true.(Vers. 21.)
(Verse 21.) Therefore, let no one boast in man. For human thoughts and plans are foolish and weak; it teaches that we should not boast in man, but in God, whose plans cannot be revoked: for whatever men understand without God is foolish.(Vers. 22.)
(Verse 22) For all things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours, and ye are Christ's, and Christ is God's. In another place, he says of the same meaning: But we preach Christ Jesus the Lord; and ourselves your servants for Jesus' sake. (2 Corinthians 4:5) He calls servants instead of ministers; so that they may not defend themselves individually, but use everything together, as the Lord also says: For I am among you as he that serveth. (Luke 22:27) For the world is certainly ours, but let us perceive it according to God's will, and let us place the decrees of its course in God's will. And the present life is granted to us, but let us live it modestly and with the glory of God. Whether in death, let us willingly die for Christ, hoping for the future promise. Whether in the present, let us use the present in such a way as to not offend. Whether in the future, let us believe in the future, and let us commend ourselves more to them, because they are better.(Vers. 23.)
(Verse 23.) But you are Christ's: so just as these things have been granted and subjected to our judgment, so we also should be subjected to Christ; for we have begun to exist through him, both in our first origin and in our regeneration. But Christ is the Son of God. Christ is the proper Son of his Father, doing his will; so that we also may do his will. Therefore, if we are servants of Christ, what is it that we should hope for in terms of injury from human beings?Chapter IV.
(Vers. 1.)
(Verse 1.) So let a man regard us, as ministers of Christ and stewards of the mysteries of God. This is what some of the Corinthians did not understand about him; but let a man understand this about him, that he is also God, who chose him. Therefore, he says that we are ministers of Christ and stewards of the mysteries of God. For when he did not rely on the noise of words or human wisdom to be understood, he had to administer the sacrament of Christ, in which not words, but power was shining forth: not so that the man may appear glorious, but that God may. For he preached Christ as a colleague of the fishermen, just as they did. Therefore, when he proves himself to be a minister of Christ and the sacraments of God, he criticizes false apostles and denies that what they hand down is from Christ, through the fact that they differ from the apostolic tradition.(Vers. 2.)
(Version 2.) Now the question arises among the stewards, to find out who is faithful. What he says applies not only to the persona of the pseudo-apostles, but also to the others, who, having received a dispensation, would constantly accuse with hesitation, either due to shame, fear, or certainly for the sake of their own commendation, either bad thoughts or behavior. For he was so steadfast here, that he would not even spare his own life, as long as he faithfully fulfilled everything.(Vers. 3.)
(Vers. 3.) However, it is of little importance to me, whether I am judged by you or by a human day. He says that it is unfortunate to be judged by those whom he criticizes for such great vices, since he didn't even know how to judge himself according to just standards. Or by a human day, that is, because he was not to be judged even by the laws of the world, since you trust to be judged by those laws. For he surpassed human justice and aspired to celestial justice, as the Lord says: Unless your righteousness exceeds that of the scribes and Pharisees, you will not enter the kingdom of God. (Matthew 5:20) Therefore, when he speaks of a human day, he also signifies a divine day; in which Christ will judge, because just as legal experts or pontiffs, who are called priests, have decreed certain days on which judgment is passed; so the day of the Lord has been defined, on which he will judge the world.(Vers. 4.)
(Verse 4.) But I do not judge myself; indeed, I am not conscious of anything against myself. It is evident that he who had a pure conscience was not anxious about himself. But I am not justified by this. Now he humbles himself and speaks as a man who can unknowingly incur blame. But the one who judges me is the Lord. He speaks rightly; for although he humbled himself, he gave the most to the Lord Christ; because he can reveal what is hidden from man while he judges the secret things, not to make him guilty but wise. Although he may be holy, he is still a human, who cannot help but have something hidden. Sometimes we think something is useful when it is not; for not all parts or sides of human conversation are described: but we are openly forbidden from those things which are serious. For certain causes tend to deceive us, arising from certain causes; so that we may think something is useful when it is not: which is indeed a trivial thing; since it is a free choice.(Vers. 5.)
(Vers. 5.) So do not judge before the time, until the Lord comes. He warns them not to judge, since they are to be judged, and they may have double sin, as the Lord says: Do not judge, so that you may not be judged (Matt. VII, 1); but wait for the day of God's judgement, as if they were faithful and good. For it is an injustice of the judge if judgement or sentence comes from a servant before his knowledge.He will also illuminate the hidden things of darkness and will reveal the counsels of hearts; and then praise will be given to each one by God. This is said, because on the day of judgment nothing will be hidden of those things that have been done or thought; and simplicity and hypocrisy will be revealed there; so that he who was despised may perhaps appear worthy, and he who was thought to be something may be found to be reprobate. For all things will be laid bare on the day of judgment, and then praise will be given to those who have acted or thought well. For indeed, the one who is praised, it is unlikely that he is worthy, as it is said in another place: For it is not the one who commends himself who is approved, but the one whom God commends (II Cor. X, 17), whom certainly nothing is hidden.
(Vers. 6.)
(Verse 6.) But I have transfigured these things, brothers, and Apollo on your behalf; so that you may learn in us not to go beyond what is written, that one should not be puffed up against another. Apollo and I have transfigured these things, while denying the false apostles' glories and perverse traditions under our own authority, mainly referring to them as a group rather than individually; in order to prevent a greater discord among the people. For no one is willing to remain silent when their name or the name of someone they support is criticized: but if someone hears their name mentioned in a veiled manner, even if they understand that it is referring to themselves, they pretend not to notice. Therefore, he has dismissed their importance with this statement, when he says: I planted, Apollo watered, etc. (1 Corinthians 3:6), in order to teach them that nothing should be attributed to human beings in these matters.(Vers. 7.)
(Verse 7) For who distinguishes you? That is, there are some who, receiving more in baptism or in doctrine, claim that others have received less. This is what he is saying to those who thought that those baptized by others were considered to be something more: they were seduced by the eloquence of these people, so that they thought upside-down things were straight. For there was such discord among the people, that there were many factions: and thus the Apostle adapted his words without mentioning specific names to all parties; so that when the letter was read, each party could understand that their cause was being addressed.For what do you have that you did not receive? He says that he has gained nothing good beyond what he had received from others, so he complains in vain; for what they had, they had received from the Apostle. But it seems that he is speaking to a part of the people.
But if you have received it, why do you boast as though you have not received it? This is how the apostles were acting as if provoked by the untrained; so that, hearing the same things they had already learned from the Apostle, they might belittle him and boast about their own teaching. They turned the glory of preaching onto themselves, commending their eloquence. But the Apostle wanted to appear contemptible, as long as it made the glory of God acceptable.
(Vers. 8.)
(Ver. 8.) Now you are satisfied, now you have become rich, you reign without us. It is irony, they say; for the words are of one who is angry, not of one who confirms. For in them he both accuses them of great vices and says that they reign; for this is what they thought, boasting of those things which were taught by pseudo-apostles.And would that you would reign, so that we may also reign with you. Like a loving father wishes well for ungrateful children. For how could it be possible for them to reign without the apostles? For whatever is not handed down by the apostles is full of wickedness. Thus, however, the order had to be stated: So that you may reign with us; but because it was preceded by: And would that you would reign, it could not be stated in any other way than: So that we may also reign with you. To reign, however, is to be secure in the hope and promises of Christ, and to rejoice in the adversities that happen for the sake of his name; for they bring gain, not detriment. Where in another place he says: When I am weak, then I am strong (2 Corinthians 12:10).
(Vers. 9)
(V. 9) I consider that God has shown us, the last apostles, as if destined for death. He has appointed us to this role because he has always been in need, having suffered persecutions and hardships beyond others, just as Enoch and Elijah will suffer in the future as apostles. They will be sent before Christ to prepare the people of God and to fortify all the churches in order to resist antichrist, as the reading of the Apocalypse testifies, which says they will also suffer persecutions and be killed. Therefore, the Apostle compared their time to its proper time, saying: 'As if destined for death' (Apoc. XI, 8 et seq.), for they are about to come to kill.Because we have become a spectacle to this world, to angels and to human beings. For even Enoch and Elijah will be a spectacle, to the extent that their bodies will be thrown onto the street in the sight of the whole unbelieving people. So too the apostles have become a spectacle; they were publicly ridiculed, treated with contempt, and suffered the death they endured. But when it says 'the world,' it means both evil angels and evil human beings. As David says in the seventy-seventh psalm: 'He tormented them with evil angels and evil human beings.' The mistreatment of the apostles is a source of entertainment to these evil angels and evil human beings. However, the world is called unfaithfulness, because it follows visible things.
(Vers. 10.)
(Verse 10) We are fools for the sake of Christ. Indeed, it is true that those who love Christ are foolish in the eyes of the world. But you are wise in Christ. The one who is wise in Christ is judged by the unbelievers, declaring Christ wrongly. In conclusion, because Marcion denies the Son of God and the possibility of God becoming incarnate, he is considered wise by the world, and Photinus, because he does not confess that Christ, through his birth, is God, appears wise to worldly people.We are weak. We are weak, because without flattery and with foolishness, as it seems to the world, we were subjected to insults while preaching Christ. But you are strong. You are strong, because you profess Christ in a way that avoids offending others, so that you may be secure.
You noble ones. For whoever does not confess Christ, because he was promised to Abraham and preached from the beginning, is against Christ; because he attributes the antiquity of the promised Christ to others. But we are ignoble. The world considers ignoble one who confesses Christ, which the world denies, from the beginning. Therefore, it confirms all the aforementioned things that it seems to deny, and denies what it seems to confirm. For the words of one who confesses by denying and denies by confessing are that of an angry person.
(Vers. 11, 12.)
(Vers. 11, 12.) Until this hour we are hungry, and thirsty, and naked, and beaten, and unstable, and we labor working with our own hands. For freely and according to true faith, without any flattery, we preach Christ, and we expose the actions of a wicked life, they did not have favor among men, and they were beaten, that is, they were treated with insults, and they were unstable; because they were driven away, so as not to stay in one place for a long time, and teach many. Therefore they worked with their hands, because not only did they not have favor among men, but it was also unworthy to receive from those who were devoted to error, as it says in Psalm 140:5: But the oil of the sinner will not anoint my head. Because he also loses the freedom of argumentation and sins, who accepts from him who gives in order not to be reproved.(Vers. 13.)
(Verse 13.) We are cursed and we bless: for those who mistreated us were urging them to do good. We endure persecution and we bear it; because they did not resist those who persecuted them. We are blasphemed and we implore: for those who blasphemed were asking to be held accountable.We have become like the rubbish of this world, the scum of all things until now. By not resisting anyone, nor repaying evil with evil, but always subjecting oneself; so that through patience, the despised and rejected may be restored to goodness. Until now, that is, even now among the Corinthians, for whom he suffered these evils mentioned above. And since he saw that his humility did not profit anything in these things, he laments, moved by pain, that such submission and injustice have yielded no fruit; but worse, they have even worsened.
(Vers. 14.)
(Verse 14) Not to embarrass you, I write this: that is, not to make you blush, I write this, but to correct you. But as if I were admonishing my dearest children. He still presents himself as a supplicant, so that they would not reject his admonitions when they were rebuked and provoked to anger. He does this as a healing physician, who by removing the thorns, alleviates the pain inflicted, in the hope and through flattery, so that the sick person allows himself to be treated.(Vers. 15.)
(Verse 15) For even if you should have ten thousand instructors in Christ, yet not many fathers; for in Christ Jesus I have begotten you through the gospel. With these words, he shows that no one can love them with the same affection with which he loved them. For who would prefer the children of others over his own in affection? And therefore, they should not despise his admonitions, who also suffered so many evils for them.(Vers. 16.)
(Verse 16.) I beseech you, therefore, be imitators of me. Just as the holy Apostle beseeches his children to imitate him, that is, he willingly begs the sick to receive medicine! However, he wants them to be imitators of himself in this regard; just as he endured many dangers for their salvation from unbelievers and did not cease, as long as he preached the gift of divine grace to them day and night; so they, remaining in his faith and teaching, would not accept the wicked teachings of false apostles, but would resist, disregarding insults or slander, in order to preserve their spiritual affection for their father undamaged.(Vers. 17.)
(Verse 17.) Therefore, I have sent to you Timothy, who is my beloved and faithful son in the Lord. He will encourage them in this same Timothy, whom he passionately and faithfully appeals to in the Lord, so that they may learn what they have done wrong; for when he testifies to them, he convicts them.Who will remind you of my ways, which are in Christ Jesus, as I teach everywhere in every church. Through him, the faithful son in the Lord, he desires to bring them back to the rule of truth that he has handed down, so that, admonished by his words and examples of his works, they may repent, knowing that they were not incorrectly taught by the Apostle, when they learned to hold the same things that all the churches do.
(Vers. 18.)
(Verse 18) Just as if I were not going to come to you, some became arrogant. Certain Corinthians were indignant because he did not go to them, not out of desire, but out of pride, as if he considered them unworthy; whereas the Apostle's purpose was more to make the unworthy worthy.(Vers. 19.)
(Verse 19.) But I will come to you quickly, if the Lord permits. After receiving this reminder, he promises to go to them, but if the Lord allows; because God knows more than man, if it were worthwhile, He would allow it. And if he does not go, it would show that the Lord did not allow it, as a sign of their unworthiness.And I will not acknowledge the speech of those who are filled with pride, but their virtue. They are confused, for when they conversed deviously, they were indignant, as if they were worthy to be visited by an Apostle.
(Vers. 20.)
(Verse 20.) For the kingdom of God is not in words, but in power. Just as the kingdom of God is not commended by the splendor of words, but by the power of miracles, so too these individuals would show themselves worthy to be visited by the Apostle not with bare words, but with the power of spiritual works.(Vers. 21.)
(Verse 21) What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness? He uses words of fear, so that those who were proud would be humbled, and if they truly desired the presence of an Apostle, they would prepare themselves to receive him, that is, cleanse themselves from every stain of sin, so that when he comes to them, he may have joy as if with beloved children.Chapter V.
(Vers. 1.)
(Vers. 1.) There is altogether a report of fornication among you, and such fornication as is not even among the Gentiles. That he might show how grave this sin is, he said that it should not be allowed by those who do not know God; that likewise he might show with what punishment he should be punished, who, being established under eternal and divine justice, had committed so great a crime.So that someone may have the wife of their father. He revealed the nature of the pre-existing crime; so that he not only openly made him guilty of murder, but also showed those who adhere to him not immune to the crime, for in that in which one sins difficultly, it makes the guilty party more so.
(Vers. 2.)
(Vers. 2.) And you were puffed up, and you did not grieve. Their pride is so greatly humiliated that it no longer makes them complain, but rather makes them supplicate. For they themselves were also participants, when they allowed the accused of such a great crime to go unpunished; so that they would all cast him out with one consent, if he refused to amend himself. But if anyone does not have the power to cast out or to prove who the accused is, he is immune, and it is not the judge's prerogative to condemn without an accuser, because even the Lord did not cast out Judas, although he was a thief, because he was not accused.To remove from among you the one who did this deed. Recognizing this act, it was necessary to expel him from the fraternity; for everyone knew his crime, yet they did not accuse him; for he publicly regarded his stepmother as his wife. In this matter, there was no need for witnesses, nor could the crime be concealed by any evasions.
(Vers. 3-5,)
(Vs. 3-5) For I, indeed, am absent in body but present in spirit: that is, absent in appearance but present in the authority of the Spirit, who is never absent. Now, I have decided, as present in spirit, to deliver to Satan for the destruction of the flesh, the one who has committed this, in the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus. For every pleasure of the flesh is from the devil, and therefore, when it is yielded to this pleasure, it is given over to Satan; for the flesh has this nature, that it should perish; therefore, when the soul joins itself with its desire, it weakens its spiritual strength and suffers destruction. Therefore, if someone was caught in the act of committing a shameful act, and was ashamed and expelled themselves, they would not perish, but would be followed by repentance. This decision to cast them out of the Church was not only agreed upon by everyone and done in the presence of the Lord Jesus, whose authority the Apostle held as a representative, but also meant that they should be rejected. When they are expelled, they are handed over to Satan for the destruction of the flesh; both the soul and the body perish, as it happens when things contrary to the law are done. However, in this case, the destruction of the flesh is attributed to the individual. Although all sins pertain to the carnal man, this desire of the flesh in particular hands the body over to hell; for when the soul is conquered, the soul tainted by filth, it becomes flesh by the lust of the flesh; just as a well-governed body is called spiritual. However, it is the mind that either, when overcome by allurements, makes the entire man carnal, or, remaining in the strength of its nature, surpasses the flesh so as to be called spiritual.May the holy spirit be saved on the day of the Lord Jesus Christ. Deliver the aforementioned contaminated to Satan, so that the spirit may be saved in the people of the Church on the day of judgment; for if it were not expelled, the spirit of the Church would not be saved on the day of judgment. For it abandoned all for the sake of contamination, so that on the day of the Lord, they might be found naked by the Holy Spirit, and hear from the judging Lord: Depart from me, I do not know you (Matthew 7:23); as he says to the Romans: But if anyone does not have the spirit of Christ, he does not belong to him. (Rom. VIII, 9); and in another epistle: Do not grieve the Holy Spirit of God. (Ephes. IV, 30). For if He is grieved, He will depart and there will be no salvation: not surely for Himself, who is impassible, but for us to whom He has been given, that we may be proven to be the sons of God through Him. For a thing that is lost is not saved, not surely for itself, wherever it may be, it is necessary that it be; but for Him from whom it is lost.
(Vers. 6.)
(Verse 6) Is your boasting good? No, it is not good; for they were joyful when they should have been more saddened by the brother's grievous sin, just as Samuel was grieved by Saul's sin. From this wrongdoing, evil teachers either concealed it or criticized it less diligently (just as the priest Eli did with his sons, who sinned against God), so that they would be loved by men.Do you not know that a little yeast leavens the whole batch of dough? So too, one person's sin, which goes unnoticed, contaminates many. Indeed, all who are aware of it and do not avoid it, or who could expose it but choose to conceal it, are implicated. For it does not appear to be a sin to oneself when it is not censured or avoided by anyone.
(Vers. 7.)
(Verse 7.) Purge out the old leaven, that you may be a new lump, as you are unleavened. For even Christ our Passover is sacrificed for us. Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. This must be understood in two ways, because there is both the leaven of human doctrine, as the Savior says: Beware of the leaven of the Pharisees (Matthew 16:11), that is, of their doctrine. And in order to guard against bad doctrine, it is said for this reason, because when the fornicator is cast out, the old leaven is also cast out. But it is called old because it is the sin of ancient error. The new composition, however, is the doctrine of Christ.As you are unleavened. Unleavened bread is so called because it is made from unfermented flour, when the children of Israel were expelled from Egypt; so that leaven would be considered old, but unleavened bread would be considered new. For they, having cast off the old errors of the Egyptians, were led to a new law; just as the Corinthians, after the errors of the pagans, were led to the Gospel of Christ. Therefore, he exhorts them to live according to the profession they had received from the Apostle under the name of Christ, and to be cultores of the new life: and this is to be unleavened.
Our Passover, Christ, has been sacrificed. According to the Law, he teaches that the novelty of the Passover consists in this: Christ was killed so that a new preaching might make a new way of life. Since we observe the Passover, we should not follow the old life. Therefore, the Passover is a sacrifice, not a crossing over, as it seems to some. For the Passover came first, and thus the crossing over; for it is a model of the Savior and a sign of salvation. For not before the sign, but the cross; for in Egypt the children of Israel kept the passover in the evening, when they slew the lamb, and marked their door-posts with its blood; so that the passing Angel would not touch the places that had been sprinkled with the blood of the lamb (Exodus XII, 28).
(Vers. 8.)
(Verse 8) Therefore let us celebrate the feast, not with old leaven, but with the leaven of sincerity and truth. For we have the joy of renewal, let us flee from the old things, casting away all impurity, which is corruption; because just as leaven corrupts the whole lump, so does a wicked life corrupt the whole person. Therefore, in order that we may not only guard against the shamefulness of life, but also from the desire for wickedness, he added:Not in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth. This means that sincerity makes a clean life, and truth excludes all deceit.
(Vers. 9, 10)
(Vers. 9, 10) I wrote to you in the letter not to associate with fornicators. By saying 'I have written', he signifies that he had already warned them not to join themselves to evil men. And because they seemed not to have understood what he had written, he now interprets in this letter what he had written, saying: Not with the fornicators of this world, but that you should shun such brothers.Either serving the greedy, or the rapacious, or idols; otherwise, you should have departed from this world. Therefore, it exposes their understanding, those who thought that perhaps he forbade them from the unbelievers, fornicators, or the greedy, or the rapacious, or those serving idols, not from the brothers; and therefore, they did not resent that he who had his father's wife was among them. So if you mix with these, he says, it would be better for you to die; for it is a saving for those who act wickedly, if they die sooner rather than remaining in sins longer.
(Vers. 11.)
(Verse 11.) But now I have written to you not to associate with anyone who is called a brother if he is a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner - with such a person do not even eat. For what have I to do with judging those also who are outside? Do you not judge those who are inside? But those who are outside God judges. Therefore "put away from yourselves the evil person" (1 Corinthians 5:11-13). Ideo ait:(Vers. 12.)
(Verse 12.) For how can I judge those who are outside? It is true that a bishop cannot judge the unfaithful, but with regard to a brother in whom these vices are found, not only should he not receive the sacraments, but he should also not teach about common food, so that he may be ashamed and correct himself when he is avoided.(Vers. 13.)
(Verse 13.) Do you not judge those who are inside? Let someone judge, while distinguishing to whom he should adhere as a brother, whom he should accuse, whom he should avoid. For those who are outside, God will judge. Above: Do not judge before the time, he says (I Cor. IV, 5); he does not prohibit it here. But earlier he strongly forbade judging unknown matters through suspicion, especially concerning a ruler, because it is only God's to judge hidden things; however, in this place, he also commands a brother to examine a brother (II Cor. XIII, 5), as he says elsewhere: Test yourselves if you are in the faith; prove yourselves (II Cor. XV, 5). But those who are outside will be condemned on the day of judgment; for the Lord has said: Those who do not believe are already judged (John 3:18). For where there is no hope, he should be considered as dead.Remove evil from yourselves. Yet it remains, that good and evil deeds and people be distinguished.
Chapter VI.
(Vers. 1.)
(Verse 1.) Does anyone among you dare to bring a case against another before the unjust, and not before the saints? Unjust here signifies two kinds: those who do not believe and those who interpret the laws frequently given by God to the world with flattery, attributing authority to these idols and therefore being unjust; and also because in the Church the law is more present, where the fear of the Lord of the law is respected, it is better to bring a case before the ministers of God: for they more readily pronounce a true judgment from the fear of God.(Vers. 2.)
(Vers. 2.) Or, do you not know that the saints will judge this world? The Apostle says nothing in vain; he called it this world in order to show another; for even John the Apostle says (1 John 2:15): Do not love this world. And the Lord in the Gospel says: For God so loved the world, etc. (John 3:16). Therefore, this world is in error, not the higher one, to whose likeness it was made. Hence, man was placed in this world, made in the image of God, so that just as in the higher world all things come from one God, so in this world all might have their origin from one man. Hence it is that Moses, in Deuteronomy, says: 'When the Most High divided the nations, when He separated the sons of Adam, He appointed the boundaries of the peoples according to the number of the gods.' (Deut. XXXII, 18). What clearer proof can there be that this world is an image of the higher one and that it has a definite cause for its origin? For the earthly Jerusalem is the inferior one, whereas the heavenly one is our mother, as the same Apostle declares. (Galat. IV, 26). The earthly paradise, where man was placed, received him in order to work there and to guard it, as the Lord commanded (Gen. II, 8). And that celestial [man], in whom the Apostle was caught up, heard secret words (II Cor. XII, 2). Therefore the holy ones will judge this world: because by the example of their faith the unbelief of the world will be condemned.And if the world will be judged in us. Then this world will be judged in us, if the work of deceitful men is not found in us. Therefore, such people are unworthy, who even judge the smallest things? That is, certainly those who are going to judge the world itself are not unworthy, to judge those things which belong to the world.
(Vers. 3.)
(Verse 3.) Do you not know that we will judge angels? Furthermore, he adds, saying: we will judge angels, that is, the spiritual powers, which he elsewhere states dwell in heavenly places, the same kind of angels that will be judged by us, as the world will be judged.(Vers. 4, 5.)
(Vers. 4, 5.) Therefore, if you have secular judgments, appoint those who are contemptible in the Church to judge them. Secular judgments are those pertaining to the body or physical matters. And because it should not be done this way, he added: I speak with reverence to you. Not because he mentioned a matter above, but which he did not specify; for there are also divine matters, as the same person says: Assistant to my business (Rom. XVI, 2). And perhaps the secular judgments, because he had prohibited them from being done among the wicked, although they heard that they should be heard or resolved by anyone in the Church; to their shame, he says: Appoint those who are contemptible in the Church to judge them. For there are both wood and earthen vessels in the Church; for by the former, he hath signified the indocile and inconsiderate among the brethren, that they might perchance choose ignorant men for their judges. This the Apostle learned by experience; for often had he found them lukewarm and unprudent in other matters.So there is no wise person among you who can judge between his brothers? Therefore, says he, let wise brothers be chosen to judge, whose judgment the world may admire. For it is a great shame if among those who are said to have known God, there is not found one who can examine the matter according to the Gospel law. But he says that a brother should be chosen as a judge because their church leader had not yet been ordained.
(Vers. 6.)
(Verse 6) But the brother contends with the brother in judgment, and this among the unbelievers. It is clear that he signifies that the unbelievers either requested arbitrators, as is accustomed to be done, or a public judge, to whom it is said: Today is a day of religious observance, it cannot be called a court day.(Vers. 7.)
(Verse 7.) Now indeed there is altogether a fault among you, because you have lawsuits with one another. To be a fault means that a brother disputes with a brother, when it ought to be done to work together, so that they may be in harmony, as if they were brothers; especially when our faith strives for peace. For even though a Christian ought not to dispute, yet if something serious and that cannot be disregarded occurs, let him bring the matter to the Church; so that he may not both incur a loss at present, and perhaps cause offense.(Vers. 8.)
(Verse 8) Why do you not receive more injustice? Why do you not receive more fraud? But you commit injustice and defraud, and this against your brothers. Now you rebuke these, whose injustice generates strife; for not only are they guilty of the fraud committed, but they also share in the wrongdoing of those who, compelled by their injustice or fraud, ask the unfaithful to judge: and when they should not seek to pursue the fraud or injustices suffered, not only do they seek revenge, but they themselves commit fraud and injustice, so as to provide examples to be punished for their brothers. And what is believed to be done by someone who does not spare his own?(Vers. 9, 10.)
(Verse 9, 10.) Do you not know that the unjust will not inherit the kingdom of God? By saying this, he shows that they are not unknowingly sinning, and therefore they must be punished more severely. For if they are merciless before God, how much more so the unjust? Do not be deceived; for neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexual offenders, nor thieves, nor covetous, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. He did not mention these things as if they were unaware, among whom he spent a year and six months, teaching the Gospel of God; but he warned, in order to restore reverence for the Law to them, and the merit for the kingdom of heaven (Acts 18:11).(Vers. 11.)
(Verse 11) And indeed you were this. In order that it would not seem to attribute this to everyone or certainly make everyone immune from these crimes if he remained silent (for he seemed to prohibit, not to reveal their crimes), therefore he says thus: And indeed you were this. And in order not to provoke them to anger, he added: But you have been cleansed; so that upon recognizing the crimes of the guilty, they might immediately breathe a sigh of relief upon hearing: But you have been cleansed. For some people are accustomed to feeling shame and correcting themselves when they hear good things said about them.But you have been sanctified, but you have been justified in the name of our Lord Jesus Christ, and by the Spirit of our God. All these benefits of purity are realized in baptism, which is the foundation of the gospel truth. For there, with all sins deposited, the believer is washed, and justified in the name of the Lord, and through the Spirit of our God, becomes an adopted son of God. Through this, it reminds them of the greatness and quality of the grace they have obtained through the true tradition. But afterwards, going against this rule of faith by the urging of evil teachers, they laid off these benefits. Whereby it acts to bring them back to the true and original opinion; so that they may recover what they had achieved.
(Vers. 12.)
(Verse 12.) Everything is permissible for me, but not everything is beneficial. It seems that the Apostle said this because of the freedom of choice granted to him: Everything is permissible for me, etc.; so that it is allowed to commit fornication, but it is not expedient. But how can something that is prohibited be allowed? Or certainly, if everything is permissible, nothing can be called unlawful. But it is allowed, but not expedient. These things are whispered rather than asserted, either because of forgetfulness or negligence. For John the Baptist said to Herod: It is not lawful for you to have your brother's wife (Mark 6:18). But John, perhaps devoid of human eloquence, was inspired in the womb; for if this is the case, he should have said: It is allowed for you, but it is not expedient. And likewise, the Lord said to the Canaanite woman: It is not allowed to take the bread of the children and give it to the dogs (Matthew 15:16). And again, the Lord said to the Jews: Have you not read what David did when he was hungry, how he entered into the house of God and took the showbread, which was not lawful for him to eat, etc. So, everything that is prohibited is not allowed; and everything that is not allowed is prohibited: but sometimes, with the help of a certain reason, it is allowed, but not advisable.I am allowed to do anything, but I will not be controlled by anyone. Everything is allowed for him, namely, what was allowed for his co-apostles, what is contained in natural law, not Moses' law; because Moses prohibited many things because of the hardness of the unbelieving and stubborn people's hearts (Matthew 19:8). However, if you consider the context, the Apostle meant something else when he said this; he said this in anticipation of a specific situation he would later address, just as he did with the person who committed incest; for he presents and indicates what he would do later. Finally, immediately after briefly recommending the matters at hand to his superior, he returns to the higher sense. He said this for the following reason: because it was allowed for him to receive support from them. But since he knew that the false apostles sought an opportunity to receive, he did not want to receive from them, lest the strength of evangelical truth be weakened by the appearance of a greedy stomach. For if he were to receive from those whom he was accusing of such great vices, he would be submitting the authority of his teaching granted to him by the Lord; for one cannot be steadfastly accused by one from whom he receives, especially since he is ready to give in order to humble his superior. And thus he says: But I should be brought under the power of no one.
(Vers. 13.)
(Verse 13) Food for the stomach and the stomach for food, but God will destroy both one and the other. The destruction of the stomach is when the act of eating ceases: but the destruction of food will only occur when the act of giving birth ceases. However, the false apostles, who were not interested in religion but in profit, did not want to be loved by sinners.But the body is not for fornication, but for the Lord. Now it returns to a higher meaning: And the Lord for the body. What is the Lord for the body? It implies that He will bestow immortality upon the resurrected body; for a body dedicated to God will be rewarded with the spiritual gift by the merit of its leader, that is, the soul.
(Vers. 14.)
(Verse 14.) But God both raised up the Lord and will raise us up by His power. This is the same meaning which He wanted to confirm by the example of the Lord's resurrection; for the power of God is Christ, by which He will raise us up and Himself the Lord. He said this because the Lord Himself raised up His body, just as He Himself said: Destroy this temple, and in three days I will raise it up. But He said this about the temple of His body (John 2:19).(Vers. 15.)
(Ver. 15.) Do you not know that your bodies are members of Christ? Our bodies are the members of Christ, but in the new man, who was created according to God; for he is the head of the Church. Shall I then take the members of Christ and make them members of a prostitute? Certainly not (Ephesians 4:24). He says, Certainly not, because the members clinging to a prostitute cease to be members of Christ.(Vers. 16.)
(Verse 16.) Do you not know that he who is joined to a prostitute becomes one body with her? For, as it is said, the one who joins himself to a prostitute is one body with her. Sexual immorality joins them together as one, just as in nature, two become one. As it is written, 'They shall become one flesh' (Genesis 2:24). It is clear that because the woman is from the man, both are one flesh.(Vers. 17.)
(Verse 17.) But the one who is joined to the Lord is one spirit. For in those who do good, the Spirit of God is shared with God and with humans.(Vers. 18.)
(Verse 18.) Flee from fornication. It rightly warns that fornication should be avoided, through which the sons of God become the sons of the devil. Every sin that a person commits is outside the body. For although other sins are generated through the body, they do not bind and subject the soul to the carnal desire, as the act of sexual intercourse does, which binds the soul to the body to such an extent that in that very moment it is permissible for a man to think or intend nothing else; for the plunge and absorption of lust and carnal desire subject the very mind itself, making it captive. Unde subditur:But whoever commits fornication sins against his own body. It shows that this sin is very grave because from it the whole body decays; whereas in other sins, a portion is lost, not the whole. For the body is the whole of man and woman; because the woman is the portion of the man. For whoever commits another sin, sins outside himself; but the fornicator sins against his own flesh. Now, if someone were to end their life by hanging or kill themselves with a dagger, it would not seem that they are sinning against their own body, but against the soul to which they are doing harm. But fornication is a corporal sin, which affects both the body and the soul: for it is not without the desire of the flesh, since the flesh has its own motion, and the soul desires to sin in the flesh; although it can do nothing without the soul. Therefore, by sinning in the flesh, which is its source, it is said to sin in its own body; so that it may cease from fornication, as if sparing itself. Nevertheless, here Novatian, who commits fornication, seems to sin not in his own body, but in Christ's; for he pronounces it differently, so that he also says that he who commits fornication sins against the Holy Spirit: on account of the reason by which he is cut off from the Church. This cannot be explained by any reason; for the body of Christ is not one or two Christians, but all, while each one is a member. Therefore, someone who commits fornication sins against the body of Christ, even though he does not contaminate all. If it were so, as it seems to Novatian, all other sins would be outside God, and only fornication would be a sin against God. Even someone who goes to idols does not sin against God, nor does someone who denies it in persecution; for every sin that a person commits is outside the body of Christ, as it seems to them. But if someone wants to pronounce it differently, so as to deny that any sin outside of the body of Christ exists, they will be forced to say that every sin they commit is a sin against God and against the Holy Spirit, so that even a thief, a perjurer, and a liar are said to sin against the Holy Spirit. And how is that, which the Lord says: All sins and blasphemies will be forgiven men; but whosoever shall blaspheme against the Holy Spirit shall never have forgiveness, neither in this world, nor in the world to come (Matt. XII, 31)? It is evident, except for other sins, that there is another sin called the sin against the Holy Spirit. Some also think that the reason a person is said to sin against their own body when they commit fornication is because they are a member of the Church. By contaminating themselves, they sin against the Church, of which they are a member. Therefore, it must be said to someone who is a member of the Church, when they commit fornication, that they are not sinning against themselves, but against the Church. Furthermore, the Apostle says that when someone commits fornication, by acting against their own portion, they sin against their own body.
(Vers. 19.)
(Verse 19.) Do you not know that your bodies are a temple of the Holy Spirit, who is in you, whom you have received from God? As stated earlier (1 Corinthians 3:16), it is said that our bodies are the temple of God, and here it is called the temple of the Holy Spirit; because in its essence, the Spirit is what God is. He said this, therefore, that we may keep our bodies undefiled, so that the Holy Spirit may dwell in us.(Vers. 20.)
(Verse 20.) And you are not your own; for you were bought with a great price. It is evident that one who is bought is not his own master, but of him who bought him, so that he may not do his own will, but the will of the one who bought him. And because we were bought at a dear price, we should serve our Lord more willingly; lest, being offended, He who redeemed us should deliver us back to death. For with what a dear price He bought us, that He should give His own blood for us.Clarify and carry God in your body. This is to clarify and carry God in the body, so that we may walk according to His law; for through His law, He Himself is seen in us. To carry God, however, is to display the image of God in good actions.
Chapter VII.
(Vers. 1.)
(Verse 1.) However, it is good for a man not to touch a woman. Stirred up by the corrupt minds of false apostles, who were teaching that marriage should be spurned through hypocrisy, so that they might seem more pure than others, they were inquiring about this through a letter from the Apostle. For since they were not pleased with this opinion, they pass over the rest and ask only this. To whom, however, he responds that it is indeed good not to touch a woman, although they do not affirm it simply.(Vers. 2.)
(Verse 2) However, because of fornication, that is, so that nothing against the law may be committed, since when something is not prohibited by law, it is avoided; let each one have his own wife, and let each woman have her own husband. For those who seek expedience often err. For how could it be possible for these people, whom he finds in such great vices, to abstain from their wives? Therefore, he does not allow them, lest, abstaining from lawful things, they presume to engage in forbidden things, as the Manichaeans do.(Vers. 3, 4.)
(Vers. 3, 4.) The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. They should submit to one another in this matter, for they are one body and their will should be united according to the law of nature. A woman does not have authority over her own body, but her husband does; likewise, a man does not have authority over his own body, but his wife does. This means that neither the husband nor the wife should give their bodies to someone else, for they are indebted to each other in this matter and should not give room for sin.(Vers. 5.)
(Verse 5) Do not defraud one another. This is said in order to agree with them in the matter of marriage, so that disagreement does not lead to fornication. Except by agreement for a limited time; that is, they should abstain from physical relations due to thanksgiving. So that you may have time for prayer. Although prayer should be constant, this meditation must be done every day; however, it commands that they devote time specifically to prayer, with intervals set aside for pleasing the Lord; for he must be appeased, and the spouse must be pure. Although marriages may be pure, one must still abstain from lawful things in order to more easily bring one's prayer to effect. For even those who desire to be sanctified by the law, among other things, would also abstain from raisins, by the command of the Lord; so that they might become holier (Num. VI, 4). For when someone refrains even from what is allowed, they show that they wish to receive what they pray for.And again, return to that same thing. Since the advice is given to spouses after days of prayer that they should return to natural use: Lest Satan tempt you because of your intemperance; he warns that you should abstain for intervening days, so that no opportunity is given to the devil, as Peter the apostle says: Behold the devil, as a roaring lion, goes about seeking whom he may devour (1 Pet. V, 8). For if the reason for creating children is leading the wife, it seems that not much time is granted for that use; because both feast days and procession days, and the very nature of conception and childbirth, according to the law, show that these times should be set aside.
(Vers. 6, 7.)
(Verses 6, 7.) But I say this according to indulgence, not according to command. It is clear therefore that he gives this counsel, so that he may exclude fornication, not so that he may close off the way for those striving toward a better life. Moreover, I wanted all people to be as I myself am. Therefore, as far as it concerns a kind and caring teacher, he wanted all such people, if it were possible, to be as himself. However, he soon shows what kind of person he himself was in the following passages: But each person has their own gift from God, one indeed in this way, another in that way; that is, each person has a gift from God according to their own desire, so that if they wish, by the will of God, they may attain the ability. Therefore, no one should be constrained; lest, prohibited from what is lawful, he admits what is unlawful: but let him choose for himself what he will follow.(Vers. 8.)
(Verse 8) Now, I say to the unmarried and widows, it is good for them if they remain as I am. But he would not say it is good for the unmarried to be as I am, unless he was whole in body. Nor would he say, I wanted all men to be like myself, if he had a wife, and he said this, not wanting to be unmarried. But far be it; for he has served in this way from his youth, so that he did not have a desire for this matter; indeed, since he was a young man, he was preoccupied with God's grace. After he said that everyone has their own gift from God, he showed in what matter it is better to be more inclined; because one is aided in that which one seems to desire with the eagerness of the mind.(Vers. 9.)
(Verse 9.) But if they cannot restrain themselves, let them marry. In this matter, he wants them to strive for self-control, so that they may remain unmarried. But if they see that they cannot persevere due to the impulses of the flesh, since they are not more capable in this matter to be helped by God; for God helps the one whom He sees striving with all his strength: they should certainly marry, if they fear burning. Perhaps they will be able to obtain this afterwards; for once the obstacle is removed, the will repairs itself with a stronger virtue.For it is better to marry than to burn. He did not say this: It is better to marry than to burn, as if it were good to burn, therefore it is better to marry; but he followed tradition. For we are accustomed to say: It is better to make a profit than to suffer a loss. But to burn is to be driven or conquered by desires; for when the will gives in to the heat of the flesh, it burns: for illustrious and perfect men, it is to suffer desires and not to be conquered.
(Vers. 10, 11.)
(Vers. 10, 11.) But to those who are married, I do not give this command, but the Lord. After speaking to the unmarried and widows, he speaks to those who are married, in the words of the Lord: A wife should not separate from her husband. But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife. To the married I give this command (not I, but the Lord): A wife must not separate from her husband. But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife. To the rest I say this (I, not the Lord): If any brother has a wife who is not a believer and she is willing to live with him, he must not divorce her. And if a woman has a husband who is not a believer and he is willing to live with her, she must not divorce him. For the unbelieving husband has been sanctified through his wife, and the unbelieving wife has been sanctified through her believing husband. Otherwise your children would be unclean, but as it is, they are holy. However, if a man should apostatize or seek to pervert the use of his wife, no other woman can marry him, nor can she return to him. And the man shall not dismiss his wife. It is understood, however, that this exception applies only in cases of fornication. And therefore, he did not add, as he did concerning the woman: if she departs, let her remain so; because a man is permitted to marry another woman if he dismisses his wife for sinning, for a man is not bound by the law as a woman is; for the man is the head of the woman.(Vers. 12.)
(Verse 12.) For to the rest I say, not the Lord. This he said to show what the Lord commanded with his own mouth, and what he permitted to this authority, because the Lord speaks through him. For he says: Do you seek a proof of Christ speaking in me (2 Corinthians 13:3).(Vers. 13.)
(Verse 13) If any brother has an unbelieving wife, and she consents to live with him, he should not divorce her. And if any woman has an unbelieving husband, and he consents to live with her, she should not divorce him. This is because in the beginning, when they were both heathens, it often happened that one of them would convert. And because they feared the corrupt worship of the false gods, as well as the contamination of their past errors, he instructs them that if they were content to live with the unchanged, they should also be content to be faithful to them.(Vers. 14.)
(Verse 14) For the unbelieving husband is sanctified by the faithful wife, and the unbelieving wife is sanctified by the faithful husband. Their union demonstrates the benefit of good will, because they do not have a horror of the name of Christ. And it belongs to the protection of hospitality, in which the sign of the cross is made, by which death is conquered; for it is sanctification.Otherwise, your children would be unclean. Their children would be unclean if they willingly lived with them and formed relationships with others; for they would be adulterers, and as a result, their children would be illegitimate; therefore unclean. But now they are holy. They are holy because they were born from lawful marriages and because they were born under the reverence of the Creator, more inclined on their part. Just as whatever is done through the dedication of idols is unclean, so whatever is done under the profession of the Creator God is holy.
(Vers. 15.)
(Verse 15) But if the unbeliever departs, let them depart. The purpose of the religion is preserved by instructing that Christians should not abandon their marriages. But if the unbeliever departs out of hatred for God, the faithful will not be guilty of dissolving the marriage; for the cause of God is greater than that of marriage.(28, q. 2, c. If the unbeliever.) For a brother or sister is not subject to slavery in this regard. That is, the reverence of marriage is not owed to one who detests the author of marriage; for marriage is not valid without devotion to God. Therefore, it is not a sin for one who is abandoned for the sake of God, if they join with someone else. For the contempt of the Creator dissolves the rights of marriage with regard to the one who is abandoned, so that they may not accuse the one who is joined with another. However, someone who departs in disbelief is considered to sin against both God and marriage; because they did not want to have a conjugal relationship under the devotion to God. Therefore, faithfulness in marriage is not required of them, because they left in order to avoid hearing that the author of marriage is the God of Christians. For if Ezra allowed his wives or husbands to be dismissed to appease God and not be angry, so that they could marry others of their own kind, it is not commanded that they should not at all marry again after being dismissed. How much more, then, if someone departs in disbelief, will they have the freedom to marry a spouse according to their own law if they wish? For that marriage should not be imputed which is made outside of God's decree: but when one knows and regrets that they have sinned, they correct themselves in order to deserve forgiveness. But if both believe, they confirm the marriage through the knowledge of God.
But God has called us to peace. Indeed, it is true that one should not strive with one who departs; for he who departs is departing from God, and thus is not to be considered worthy.
(Vers. 16.)
(Verse 16) For what do you know, woman, if you will save the man? Or how do you know, man, if you will save the woman? He says this because perhaps those who do not abhor the name of Christ can believe.(Vers. 17.)
(Verse 17) Unless to each person as God has divided. The Lord has divided to each person when they are saved, that is, He knows when they are able to believe and sustains them. And here He teaches that they should be awaited and that no offense should be taken from them, because their hope must be guarded; for if they should depart, they should be tolerated in silence.Let each one remain in the condition in which he was called. This is the rule I lay down in all the churches. Was anyone at the time of his call already circumcised? Let him not seek to remove the marks of circumcision. Was anyone at the time of his call uncircumcised? Let him not seek circumcision. For neither circumcision counts for anything nor uncircumcision, but keeping the commandments of God. Each one should remain in the condition in which he was called. Were you a slave when called? Do not be concerned about it. (But if you can gain your freedom, avail yourself of the opportunity.) For whoever was called in the Lord as a slave is a freedman of the Lord. Likewise, whoever was free when called is a slave of Christ. You were bought with a price; do not become slaves of men. So, brothers, in whatever condition each was called, there let him remain with God.
As I teach in all the churches, so I urge you also to do the same. Teach others this faith so that when they hear it being taught by others, they will be able to understand it more easily. It is easier for someone to be persuaded if they see that others are in agreement.
(Vers. 18.)
(Verse 18.) Has someone been called who is circumcised? Let him not try to remove the foreskin. This is what he said, that he should walk as he has been called; so that a Jew who becomes a Christian does not consider himself unworthy because he does not have a foreskin, giving glory to the foreskin. Who has been called in a foreskin? Let him not be circumcised. So that a Gentile who is called does not think he should be circumcised, because he hears that the sons of Abraham are preferred. For they are not preferred because they are circumcised, but because of Abraham's merit, whose sons they are in both cases, if they believe; if not, they will be worse off than the Gentiles; for it is worse to have been and not be, than to have never been.(Vers. 19.)
(Verse 19) Circumcision is nothing, and uncircumcision is nothing. It is evident that it neither harms nor benefits. But keeping God's commandments, that is, faith, makes God propitious if it is approved by good works.(Vers. 20, 21.)
(Verse 20, 21.) Let each person remain in the vocation to which they are called. This is confirmed by what was said above. Are you a slave? Do not worry about it. But if you can become free, make use of it even more. He encourages the servant to serve well out of fear of God, so that he may make himself worthy of freedom. Otherwise, if he were to be careless about doing good acts for his earthly master, the doctrine of Christ would be blasphemed, and he would not deserve God's reward. Because the Lord said: Whoever is faithful in little, is faithful also in much (Luke 16:10).(Vers. 22.)
(Verse 22) For whoever is called a servant in the Lord is a freedman of the Lord. Indeed, being delivered from the sins that truly prove one to be a slave, he becomes a freedman; for he is an absolute slave who acts foolishly, just as it pleased the ancients who called all wise men free, but all foolish men slaves. Hence, Solomon also says: 'To the wise servant, they shall serve as free' (Prov. 7:2). Therefore, whoever believes, even if he is a servant for a time, because he does a wise thing by believing in Christ, he becomes a freedman of the Lord. So if sins make slaves, just as Cham, the son of Noah, became a slave on account of sin and foolishness; when someone receives the forgiveness of sins, they are set free.Similarly, whoever is called a free person is a slave of Christ. He who has come from being a free person to becoming a slave of Christ: for he was free from God, which is a great crime. And therefore, having lost bitter and contrary freedom, he has obtained a condition that is advantageous, as the Lord says: 'Take my yoke upon you, for it is sweet; and my burden, for it is light' (Matthew 11:19). He has cut off pride and made unity; so that neither should the slave consider himself despised by the shame of his condition, nor should the free person, inflated with the exaltation of his mind, put himself above the slave.
(Vers. 23.)
(Verse 23.) You were bought at a price, do not become slaves of men. It is true, because we were bought at such a high price that we could not be redeemed by anyone except by Christ, who is rich in all things. Therefore, whoever is bought at a price should serve more, in order to somewhat repay the buyer. Those who are bought from God, that is, from Christ, should not be slaves of men. However, those who subject themselves to human superstitions are slaves of men. The Apostle also mentions what he condemns at the beginning of the letter, because they say: I am of Paul: and another: I am of Apollos (I Cor. I, 12). However, he gave an article stating that Christ is to be confessed as God; when he showed that the servants of Christ are not to be called servants of man.(Vers. 24.)
(Ver. 24.) Let each brother remain in the state in which he was called before God. This is what he said before, and to emphasize it, he repeats it.(Vers. 25.)
(Verse 25.) But concerning virgins, I have no command from the Lord. This is my response to their writings, as I have said before: About those things you wrote to me, etc. (Chapter 7, verse 1). However, I give advice, as one who has received mercy from the Lord, to be faithful. He denies having received a command regarding virgins, because as the author of marriage, he could not impose a disadvantageous thing against marriage, lest he accuse his own previous action. But he says, I give advice: not because it is displeasing or tainted with flattery; for he has obtained grace for this, to be capable in giving wholesome advice.(Vers. 26.)
(Verse 26.) Therefore, I believe this to be good because of present necessity; for it is best for a person to be this way. He says that it is good to remain a virgin. And to show this more clearly, because of present necessity he says; for it is best, so that nothing so excellent and useful could be known to exist between good and best, as virginity; for it not only teaches that virginity is more commendable before God, but also in present life, since it is ignorant of the temporal needs suffered by marriage; and it is ignorant of the sorrows of childbirth, as well as the bereavement of children. So, in order to encourage this, it teaches that those who love it should profit from the destruction of present necessity, so that, having learned that this place is not only better with God, but also desirable in the present, they would pursue it with all effort. For there is only one thing that struggles, that it may overcome the desire of the flesh and be free in all other things. For since the flesh is pleasant and sweet in its origin and nature, its indulgence seems delightful, and therefore to conquer it is a glory that does not come quickly.(Vers. 27.)
(Verse 27) Are you bound to a wife? Do not seek a release. These are the advices of remedies; for he says that no one should be freed from his wife except for reasons of adultery. For frequently those who dismiss their own wives, under the cover of abstinence, deceive others, with their intentions cooling off. But if he wishes to live harmoniously with his wife, let him encourage her, so that they may live more purely without scandal.Are you free from a wife? Do not seek a wife. So, knowing this, it is more acceptable to God and free from necessity, not to seek a wife; but nevertheless, to moderate oneself from others. If, however, what advantage is there in suppressing the desire of the flesh, that is, to reject what is permissible and subject oneself to things that are illicit?
(Vers. 28.)
(Verse 28) But if you marry, you have not sinned. And if a virgin marries, she has not sinned. Yet those who marry will face many troubles in this life, and I want to spare you this.However, the afflictions of the flesh will have things of this nature. That is, even though they are free from sin; in this life, however, they will have afflictions, the groaning of the belly, the nourishment of children, food, clothing, dowries, sickness, the care of the house, the necessity of a wife, the authority of a husband.
But I spare you. He spares when he is more provoked by these things, which exclude the tribulations of the flesh and the mentioned anxieties. It can seem like sparing, when he allows and does not contradict those who want, what he shows to be burdensome.
(Vers. 29.)
(Verse 29.) Therefore, I say, brothers, the time is shortened, and what remains is little. By saying 'shortened time' and 'what remains,' he indicated that the end of the world is imminent, although he knew that there was still some time left. But he should not have written differently because of those who will read these things at that time when very little time remains, so that they would not always think that the day of judgment is far off or that they would not fear or think it to be false. However, what is said, when it is still far off, greatly benefits by causing fear and prompting people to live a better life. Finally, here in the present, those who have matters to attend to before the judges are very anxious when the day of the trial is said to be imminent. This here signifies what he says elsewhere, both deceitful and true (II Cor. VI, 8).And those who have wives should be as if they had none. For since the end of the world is near, they should not be anxious to procreate, nor dedicated to even using them: so that they may be more inclined and vigilant in divine works, exercised in the care of the Law, resisting in the imminent battle. For there will be hardships unlike any before, and many will fall into the snare of the devil. Ultimately, none of us want these pressures to come upon us in our time, fearing the aforementioned pressures foretold by the Savior. (Matthew 24:15 and following). Therefore, as we wish and advise ourselves, let us also advise others, to abstain from the generation of many children, being more subject to prayer and the service of God, foreseeing the day of judgment, lest we be unprepared by the obstacles of present necessity, and they incur what we fear. Therefore, the faithful also want to refrain from what is lawful, so that they may not only appear innocent but also glorious. For it is a great virtue to let what is permitted pass, and it is not far from desiring what is forbidden.
(Vers. 30.)
(Verse 30) And those who weep, as if not weeping; for they know that the end of the world is near, and soon there will be comfort for those who are oppressed for the sake of God's justice, so they console each other with this hope. And those who rejoice, as if not rejoicing; for those who rejoice in the present know that sorrow will soon come, especially for those who find joy in the world, doubting God's judgment. And those who buy, as if not possessing; for those who buy believe that there is little time left in the world, so they act as if they do not invest all their care in something that will quickly perish; rather, they take greater care of their souls, knowing that they are eternal.(Vers. 31.)
(Verse 31.) And those who use this world, as if they were not using it: that is, so as not to presume about its use; because it will quickly perish, with the world falling apart. For the form of this world is passing away. He said that the world will come to an end, showing that its form is passing away; and this is its end, that is, not the substance of it passing away, but the form. Therefore, if the form of the world perishes, undoubtedly all things that are in the world will perish. It passes away, because the world grows old every day.(Vers. 32.)
(Verse 32) I want you to be without worry. For with less concern for worldly matters, one is more diligently attentive to God's affairs. However, how we can be without worry is shown when he says: He who is without a wife, thinks about the things of the Lord. For with the absence of concern for marital matters, which are more burdensome than others in the world, the mind is trained to merit God: if indeed the mind sheds itself of these troubles with the hope of serving God more.(Vers. 33.)
(Verse 33.) But he who is with a wife is anxious about worldly things, how to please his wife. For the care of the wife and the thought of children is of the world: for among other things, they sometimes admit things to be punished; lest they offend them, as Zorobabel, one of the chamberlains of Artaxerxes, relates (Ezra 4:13): for there is great bitterness in a house with a sad wife. Therefore, he is said to be divided, because he cannot devote himself to divine matters and do the will of his wife.A woman is distinct from a virgin. They are distinct not by nature, but by action; because we read in Numbers that women are called virgins (Num. 31:9). Therefore, the concerns of a woman are different from those of a virgin; but when we say woman, it is uncertain what it signifies unless the meaning follows; but when we say virgin, the expression is clear. Here the Apostle placed virgin after woman, in order to signify a woman who is not a virgin: by this, he wanted to show that a virgin is free from the troubles and labors that a woman experiences when united with a man.
(Vers. 34.)
(Verse 34) For the unmarried woman is concerned about the things of the Lord, so that she may be holy both in body and in spirit; that is, in mind. For while she does not take on the care of a husband and children with the hope of heavenly things, she thinks about how to keep her dedicated purpose to God, if indeed, while she sets aside earthly things in her impure body, she seeks after heavenly things. For it is the mind that either sanctifies or pollutes the body. For what profit is there in having a clean body but a defiled soul? For the soul is either honored or condemned in its deserved state: But the married woman is concerned about the things of this world, about how to please her husband. For, being bound by marital duties, she is concerned about how to fulfill the rights of marital duty, subject to worldly necessities.(Vers. 35.)
(Verse 35) But I say this for your own benefit; not to lay a snare for you, but for what is honorable. Because it seems harsh and burdensome to some, that which is more useful or better due to the temporary nature of habit; therefore, after giving a reasoned argument, he urges with the affection of charity that this is more useful, this is more honorable. It is honorable because it is holy and pure; it is useful because it is more worthy before God, and light in the world. So what shall we say? If virgins think about God, and married women think about the world, what hope is left for those who marry in God? If this is the case, there is doubt about their salvation: for we see virgins thinking about the world and being joined in marriage working on the Lord's works. Sanctity will not be imputed to these virgins by God, and rewards will be given to these marriages by God; because even though they were bound by earthly and bodily ties, they have worked to deserve something of eternal reward in the future. But to those not only will virginity not be imputed, but they will also be subjected to punishment, who, under the cover of a better hope, have made themselves lazy in performing the works of God, occupying their life and behavior with worldly cares and anxieties; as the prophet Jeremiah says: Cursed is he who does the works of God negligently (Jeremiah 48:10). These are the ones of whom it is said in another letter: Having a form of godliness, but denying its power (2 Timothy 3:5). But the Apostle speaks to those who desire to obey the heavenly precepts with marvelous devotion, showing and teaching by what short-cut one can more quickly reach God; for he who wishes to remain a virgin for the sake of winning God, knowing what reward he can receive, restrains himself from what is lawful, in order to become better; at the same time, he despises all the hindrances of the flesh, not ignorant that these are the things which hold back the steps of the one running, like the weight of chains.(Vers. 36.)
(Verse 36) But if any man sees himself as above his virgin, if she is beyond puberty, it should be done in this way: let him do what he wishes, he does not sin if he marries. For earlier he encouraged keeping virginity and continence with a given reason, so that marriages almost seem useless and to be rejected in comparison to them: now, lest he be thought to deny marriage, he shows that a virgin does not sin if she marries; but he undertakes a matter of great labor, which does not have a reward before God, just as it does not have a punishment; for he wants Christians to be better in every way. Therefore, if there is any desire for marriage, it is better for her, already mature, to marry publicly according to the allowed law, rather than engage in shameful acts secretly and be embarrassed by them.(Vers. 37.)
(Verse 37.) For he who has made up his mind and stands firm in his heart, not under compulsion but with the power of his own will, and has determined in his heart to keep his own virgin, does well. So then, he who gives his virgin in marriage does well, but he who does not give her in marriage does better. A wife is bound to her husband as long as he lives. But if her husband dies, she is free to be married to whom she wishes, only in the Lord.(Vers. 38.)
(Verse 38) Likewise, he who gives his virgin in marriage does well. He does well because he is allowed to do what he does. And he who does not give her in marriage does better. He does better because he places merit with God and frees her from worldly concerns.(Vers. 39.)
(Verse 39.) A woman is bound by law as long as her husband lives. This is said in order to teach that a woman, even if she is separated from her husband, does not have permission to marry. But if her husband dies, she is set free. These things also pertain to the aforementioned reasons, in order to show how blessed a virgin is, as she is subject only to God. For it seems to overcome natural subjection when that which has been humbled by nature is raised up. To whom she wishes to marry, she shall only marry in the Lord: that is, she shall marry whoever she deems suitable for herself; for forced marriages tend to have bad outcomes. Only in the Lord, meaning that she shall marry without any suspicion of impropriety, and she shall marry a man of her own faith: that is, she shall marry in the Lord.(Vers. 40.)
(Verse 40.) However, he will be happier, if he remains in this state, according to my advice. When he says above, he marries, he speaks according to natural law; although the first marriages are from God, but second marriages are allowed. Finally, the first marriages are celebrated sublimely under the blessing of God; but the second marriages lack glory even in the present; they are allowed due to lack of self-control: and because younger widows tend to fall into it; and for this reason he allows second marriages. But because it is better to restrain oneself; so that one may be more worthy in the future, he gives a preeminent counsel with spiritual reason, to restrain oneself. For I also have the Spirit of God; so that he may show his firm and provident counsel, he commends this with humility of word and deep meaning.Chapter VIII.
(Vers. 1.)
(Verse 1.) But concerning those things which are sacrificed to idols, we know that we all have knowledge. Now concerning knowledge, he speaks: what knowledge is, he does not immediately say, but he shows it in the context, saying that an idol is nothing.Knowledge puffs up. It is clear that someone who has knowledge may boast in themselves, not outwardly, because they are wise, or in their own thoughts. For this is the nature of knowledge, to boast in itself, therefore it puffs up. But love builds up. Therefore, knowledge is great and beneficial to oneself if it is humbled by love, so that it may increase even more. For it is restrained by love, so that it may not be purely self-serving and intoxicate the one who possesses it, causing them to exalt themselves. Just as wine, when not mixed with water, confuses the mind; so too, knowledge makes one proud, unless it is tempered. For all things alone are tasteless and harmful; for neither can bread alone be eaten well, nor are the other foods pleasing without the addition, but harmful; therefore, charity builds. Charity itself may be called by one word, but it consists of many; for without patience it cannot be, nor without humility, nor without the simplicity of the heart. Therefore, they were puffed up by knowledge, because there is no idol, who were eating the meats sacrificed against the salvation of ignorant brethren, knowing that it is allowed to eat meat; and because there is no idol, therefore the one eating is not defiled. There were scandals among the brothers, who did not have charity before their eyes; for it was easier for them to despise the flesh than to cause scandal to their brothers. For their knowledge was destroying the minds of ignorant brothers, who thought that there was some grace there with the idol; when they saw that more knowledgeable brothers were participating there and did not seem to be horrified. Therefore, he says: Charity builds up; so that, seeking the salvation of their brothers, they would not use their knowledge according to the laws there, lest they cause scandal to them.
Version 2.) But if anyone thinks that they know anything, they do not yet know how they ought to know. It shows that those who boast in knowledge do not actually know it as they ought to. For while they do not pursue charity, which is the mother of all goods, they do not know it as they should. Therefore, in order for knowledge to bear fruit, it must submit to charity.
(Vers. 3.)
(Verse 3.) But if someone loves God, he is known by Him. He loves God, who for the sake of charity lessens knowledge, in order to benefit his brother, for whom Christ died.(Vers. 4.)
(Verse 4) Therefore, concerning the offerings of sacrificed food to idols. Now he discusses the cause itself, to show that through knowledge and without charity, not only does it not profit, but it also harms. We know that an idol is nothing, and that there is no God but one. It is true; for among Christians there is only one God.(Vers. 5.)
(Verse 5.) There are those who are called gods and lords, whether in heaven or on earth. For among the pagans, the sun, moon, and other stars are called celestial gods; on earth, Apollo, Asclepius, Hercules, and Minerva are called gods and lords.(Vers. 6.)
(Ver. 6.) But to us there is one God the Father, from whom are all things, and we in him. For all things are from him, and we are in him. But when he says, "And we in him," he distinguishes us from others who are also from him but are not yet in him because they do not yet believe. And there is one Lord Jesus, through whom are all things, and we through him. For all things are indeed from the Father, but are created through the Son. But when he says, "And we through him," he means that we are reformed through him, through whom we were created, signifying that in the knowledge of God, having been made by him along with others, we have recognized through him the mystery of the one God after the astonishment of our mind and ignorance. Therefore He called God Father, and one Lord Jesus Christ His Son, that because God cannot but be Lord, in like manner the Lord also might be understood to be God, one God and Lord, by the preservation of the one principle.(Vers. 7.)
(Verse 7.) But not everyone has knowledge. That is, not all believers know the mystery of the one God; therefore, some think that those who believe in something worship idols.For some still eat with their conscience the idol as if it were a sacrificed image. For some of the common people still eat with reverence the image of the sacrificed, as if there were some divinity there. And the conscience of others, being weak, is defiled. The conscience is defiled if it is weak concerning God.
(Vers. 8.)
(Verse 8.) However, food does not commend us to God. It is true that we will not please God just because we eat everything; nor will we offend Him if we despise certain things. For whether we eat or not, we will not lack anything. For even if the food of sacrifices is despised, it does not mean that there will be a shortage of what can be eaten; but if it is taken, it will not be excessive, to the point that it is not needed: and for this reason, it should be rejected; because living without it would not be a stumbling block to our brothers and sisters.(Vers. 9.)
(Verse 9.) However, be careful that your liberty does not become an opportunity for the weak to stumble. In other words, do not let your ability to eat meat sacrificed to idols cause offense to your brothers and sisters who do not yet understand that idols are nothing.(Vers. 10.)
(Ver. 10.) For if anyone sees him who has knowledge sitting in an idol's temple, will not the conscience of him who is weak be emboldened to eat things offered to idols? And because of your knowledge shall the weak brother perish, for whom Christ died? But when you thus sin against the brethren, and wound their weak conscience, you sin against Christ. Therefore, if food makes my brother stumble, I will never again eat meat, lest I make my brother stumble.(Vers. 11.)
(Verse 11.) And will the weak brother perish in your knowledge, for whom Christ died? The weak brother will perish if he goes against the faith of the one God concerning what is sacrificed. Indeed, these are words of one who is angered and they show what evil knowledge can produce if it is not tempered by charity. In your knowledge: that is, your expertise causes him to be destroyed; when he sees that you do something that he understands differently. And you will be the cause of the death of a brother whom Christ allowed Himself to be crucified to redeem. And through this it is sometimes necessary to hide knowledge for the sake of charity; because without a doubt the salvation of a brother is more important than food: because although it is allowed, it is not expedient. It will be necessary to have known this, as it is necessary to know.(Vers. 12.)
(Verse 12.) Thus, when sinning against our brothers and striking their weak conscience, we sin against Christ. For when they are not jealous of charity, by which Christ has freed us, they sin against Christ, not against Christ himself; because to sin against Christ is to deny Christ, but to sin against Christ is to sin against what belongs to Christ. Just as someone under the Law is said to sin in the Law, so too those who are under Christ are said to sin in Christ.(Vers. 13.)
(Verse 13.) Because of this, if my food causes my brother to stumble, I will never eat meat again, so that I will not cause my brother to stumble. He teaches that charity should be pursued to such an extent that things that are permitted are considered unlawful, so as not to hinder our brother. For it is such a great evil to not sin by doing what is unlawful, and to offend through what is permitted. Should the law not be observed in what is unlawful, and yet be blindly followed in what is permitted? For the law permits what it allows, but with the condition that it be done in moderation. Certainly, it is allowed to have a wife, but if she has committed adultery, she must be dismissed: likewise, it is allowed to eat meat, but if it has been offered to idols, it must be rejected.Chapter IX.
(Vers. 1.)
(Verse 1.) Am I not an apostle? Am I not free? Have I not seen our Lord Jesus? While he appears to deny, he affirms; for he speaks in anger. He proves himself to be an apostle, for he was sent to the Gentiles, as the Lord said to him: 'I will send you to the Gentiles' (Acts 22:21). He also shows himself to be free, for he desired nothing from anyone, nor did he teach in flattery. And he has seen our Lord Jesus, while he was praying in the temple in Jerusalem (Acts 22:18). Is not my work in the Lord? Therefore they are working because he himself planted them in the Lord, preaching the word of God to them for a year and six months.(Vers. 2.)
(Ver. 2.) Although I am not an apostle to others, I am certainly an apostle to you; for I was denied apostleship by the Jews who believed and still observed the Law. For he taught that circumcision is no longer necessary and that the Sabbath should not be observed. But to avoid causing offense to others, the other apostles chose not to openly disagree with him in this matter. Therefore, he was denied apostleship by them. For he was an apostle to those who witnessed the signs of his power in him. For you are the seal of my apostleship in the Lord; for it is by preaching this that they have been converted from idols to the faith of the one God.(Vers. 3.)
(Verse 3) This is my defense before those who question me. Now he begins to argue the case, which he previously introduced saying: 'All things are lawful for me, but I will not be brought under the power of any.' Food for the stomach and the stomach for food (1 Corinthians 6:12). Thus, he begins this case by saying: 'This is my defense before those who question me.' And he adds what it is, saying:(Vers. 4, 5.)
(Verses 4, 5.) Do we not have the power to eat and drink? This is what he said: 'All things are lawful for me.' Do we not have the power to lead about a sister as well, as the rest of the apostles, and the brethren of the Lord, and Cephas? Therefore he added: 'And Cephas;' because he, being the first among the apostles, did not make use of his right to maintenance. Cephas himself is Simon Peter. For women, desiring the instruction of the Lord, and eager for virtues, followed the apostles, ministering to them with their possessions and services, just as they followed the Savior ministering to him from their own means.(Vers. 6.)
(Verse 6.) Do only Barnabas and I not have the power to do these things? That is, we have the power to do them, but we do not want to. However, in order to be given the right to do them, he says that he spoke more honestly. And to strengthen this, he provides examples, saying:(Vers. 7, 8.)
(Verse 7, 8.) Who ever serves in their pay? Who plants a vineyard and does not eat of its fruit? Who tends a flock of sheep and does not drink their milk? Am I speaking according to human judgment? That is, am I following human reasoning? Does not the same law say this? The aforementioned testimonies have been shown to agree with divine teachings, so as to demonstrate that there is indeed good reason for not wanting to receive expenses from them, since it shows both giving and receiving in so many examples.(Vers. 9.)
(Verse 9.) For in the Law (Deut. XXV, 4) it is written: You shall not muzzle the ox when it is treading out the grain. Does God care for oxen? Let us briefly address this; for it is written in the prophet Jonah: Should I not have concern for the great city of Nineveh, in which there are more than a hundred and twenty thousand people who cannot tell their right hand from their left—and also many animals? (Jonah IV, 11). And the psalmist says: You save both people and animals (Psalm. XXXV, 7). So how can it be that God does not care for oxen and animals? But he does not care about the oxen and cattle themselves because of these things, but because of us, for whose sake they were made; therefore he cares about us, not them.(Vers. 10.)
(Verse 10) Or rather, he says, for our sake it is written: for our sake indeed it is written. For all things said pass on to us through a figure. For he who plows and threshes in hope, ought to receive the fruit of his hope. It is true, because work is done with this hope, so that the fruit may be obtained.(Vers. 11.)
(Verse 11) If we have sown spiritual things among you, is it too much if we reap material things from you? If others share in this rightful claim over you, do not we even more? Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ.(Vers. 12.)
(Verse 12) If others have the authority over you, shouldn't we have it even more? For if those who are not your fathers through the Gospel do not have the same affection for you, they still have the power to receive, how much more so us? And it is implied, your apostles, because Barnabas was an apostle.But we have not used this power. Yet, we endure everything, so as not to create any obstacle to the Gospel of Christ. For a long time, he kept hidden his intention; for he showed that he did not want to accept any support, even though he had the right to, so that the power of the Gospel might not weaken. False apostles fooled those who sinned, wanting to receive support; so much so that they did not seem to be sinning while in submission to them. But since this action goes against the discipline of the Gospel, he does not want to accept it here; so that he can freely criticize, and not be found among their number. For in order that the rule of Christian law might remain, it made lawful things unlawful, because they were offending through license.
(Vers. 13.)
(Verse 13.) Do you not know that those who work in the sanctuary live from the sanctuary, and those who serve at the altar share in the altar? In the sanctuary, it signifies the law of the Gentiles, but in the altar, that of the Jews. For the Lord decreed through Moses (Deuteronomy 18:3) that the priests should take a portion of what was offered.(Vers. 14.)
(Verse 14.) And so the Lord Jesus ordained those who proclaim the Gospel to live from the Gospel. Therefore, God did not follow the form of the Gentiles through Moses, but natural reason itself has it that one should live from where one labors. Therefore, He decreed this reason itself for nature and human conversation. However, adding this to the top still burdens the cause, so as not to make it slight or odious, which He commends with such great testimonies; and yet He does not want to benefit Himself, so as not to humble the freedom of argument.(Vers. 15.)
(Verse 15.) But I have not made use of any of these things. After showing in many ways that it is allowed to receive, yet he himself does not need it; for it is harmful to receive from sinners, as I mentioned before. But I did not write these things so that it would happen to me; for it is better for me to die. No one will detract from my glory. He speaks of his own glory in that, if the severity of the Gospel remains; and he chooses to die rather than violate the rights of the Gospel, knowing that this will benefit him more for future salvation. For indeed he refused the owed obedience that should be given to him; lest they take confidence in committing a wrong through this.(Vers. 16.)
(Verse 16) For if I preach the gospel, I have nothing to boast of, for necessity is laid upon me; yes, woe is me if I do not preach the gospel! For if I do this willingly, I have a reward; but if against my will, I have been entrusted with a stewardship. What then is my reward? That when I preach the gospel, I may present the gospel of Christ without charge, that I may not abuse my authority in the gospel.(Vers. 17.)
(Verse 17). For if I do this willingly, I have a reward. It is clear that no one receives a reward for the thing they do unwillingly. For if they do it willingly, they are deserving of a reward because they consent to the master, and what is done willingly is done better. But if they do it unwillingly, the responsibility is entrusted to me. And this is not unclear, because whoever does something without devotion does not do it willingly, but out of necessity. For since it is not within their power, they do it unwillingly because it was commanded to them.(Vers. 18.)
(Verse 18) So what will be my reward? That, when proclaiming the gospel, I may offer the gospel free of charge, so as not to make full use of my right in the gospel. Though I am free and belong to no one, I have made myself a slave to everyone, to win as many as possible. To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. To those not having the law I became like one not having the law (though I am not free from God's law but am under Christ's law), so as to win those not having the law. To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some. I do all this for the sake of the gospel, that I may share in its blessings. I want to be different from others, so that when they see that it is not advantageous, they do not even use what is lawful: if not, they will do things that are lawful, but in a way that causes harm.(Vers. 19.)
(Verse 19) For though I am free from all, I have made myself a servant to all, that I might win more of them. To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some.(Vers. 20.)
(Verse 20.) And I became to the Jews as a Jew, in order to gain Jews. It seems as though I pretended to be all things to all people, as flatterers usually do, but it is not so; for he is a divine man and a spiritual physician who knows the causes and wounds of all, and he diligently nurtures and sympathizes with them; for we all have certain things in common with everyone else. Therefore, he became to the Jews as a Jew; because for their sake he circumcised Timothy (Acts 16:3), and he purified himself and went up to the temple, so that they would not have a reason to blaspheme through him (Acts 21:26). Therefore, he did what should now have ceased, but he did it according to the Law. For he agreed with them that the Law was from God and the prophets, and he showed that this Christ is of them, who was promised, so that his agreement would have an effect.(Vers. 21.)
(Verse 21.) Those who are under the Law, are as if I were under the Law (even though I am not under the Law myself) so that I may profit them who are under the Law. Those who are under the Law are called Samaritans; for they accept only the Law, that is, the five books of Moses. They are descended from the Persians and Assyrians whom the king of Assyria, after removing the children of Israel into captivity, placed in the land of Samaria to inhabit (2 Kings 17:6); therefore, they also worship fire in the manner of the Persians. Therefore, the Apostle, while not denying that the Law was from God, seemed to be under the Law; but from it he taught them to understand Christ with a gentle word, just like the Samaritan woman who said to the Lord: 'I know that the Messiah is coming' (John 4:25); taught through the Law.Those who are without the Law are as if without the Law (even though without the Law they are not of God, but they are in Christ's Law) in order to benefit those who are without the Law. He says this because when it is in Christ's Law, it is in God's Law; because what is Christ's, is God's: and what is God's, is Christ's, as it is said: All mine are yours, and yours are mine. In order to benefit those who are without the Law (John 17:10). For while he agreed with them, that is, the Gentiles, according to the natural reason, that the world was made by God, and that the things in it, and that the soul is immortal, and that we have our origin from him (for in the Acts of the Apostles it says: For in him we live, and move, and have our being) it was done as if without the Law, through which he introduced to them that Christ himself is the one whom God chose to judge the world, and that he is the one through whom all things were made.
(Vers. 22.)
(Verse 22) I became weak for the weak, in order to win the weak. He became weak, while refraining from lawful things for the sake of weak brothers, so as not to cause them to stumble. I became all things to all people, in order to save all. This was the behavior of a prudent and spiritual man, to become all things to all people, yet not going beyond the purpose of religion; because where he yielded, he yielded for the sake of making progress: and he did nothing other than what the Law commanded.(Vers. 23.)
(Verse 23) But I do all things for the sake of the gospel, that I may become a fellow partaker of it. That is, I do all the aforementioned things in order to become a participant in the gospel's purpose, which concerns human salvation.(Vers. 24.)
(Verse 24) Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may obtain it. And everyone who competes exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable one. Therefore I run in such a way as not without aim; I box in such a way, as not beating the air; but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified.(Vers. 25.)
(Verse 25.) But every athlete who competes in the games exercises self-control in all things. They do it to receive a perishable crown, but we an imperishable one. Therefore, I do not run aimlessly; I do not box as one beating the air. But I discipline my body and bring it into submission, lest, after preaching to others, I myself should be disqualified.(Vers. 26.)
(Verse 26.) Thus I run, not as if uncertain. I run with great hope, knowing exactly what has been promised. Thus I fight, not as if beating the air. That is, I strive not primarily with words, but with actions.But I discipline my body and bring it into subjection, lest when I have preached to others, I myself should become disqualified. Therefore, I keep my body under control, so that after preaching to others, I myself will not be disqualified. Therefore, he confirms the validity of his preaching by demonstrating through his actions that he follows what he teaches. For anyone who acts differently than what they preach raises suspicion among the listeners, causing them to doubt the promises. Therefore, he encourages others to practice not only with words but also with deeds, through his own example.
Chapter X.
(Vers. 1, 2.)
(Verse 1, 2.) For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea (Exodus 13:21; 14:22). He wants us to be solicitous by the example of the Jews, who offended through their negligence (Numbers 9:22). Therefore, he says that they were under the cloud, because all the things that happened were made in the likeness of us, so that they would have the image of our reality. For being covered by a cloud and having been saved from their enemies, they are called baptized when they are freed from death. For they, that is, the Egyptians who died in the sea, while these, led by Moses, pass through successfully, were saved from death: which surpasses baptism. For not their past evils were imputed to them, but they were purified through the sea and the cloud, prepared to receive the Law, and the form of our future sacrament.(Vers. 3, 4.)
(Vers. 3, 4.) And all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and that Rock was Christ. The manna and water (Exod. XVI, 15; XVII, 6) that flowed from the rock are called spiritual because they were not prepared by the law of the world, but were created for a time by the power of God without the mixture of elements, containing in themselves the figure of a future mystery, which we now partake in remembrance of Christ the Lord. Therefore, the bread of angels is called so because it was created with the same power by which the angels exist. This signifies that He who was to come from heaven would spiritually nourish. Thus, the manna first came from heaven on the Lord's day to satisfy the people; however, the following rock is called which is understood as Christ. For where the help of man failed them, Christ was present; therefore, it followed that where it failed, He would come to their aid. For it was not the rock that gave water, but Christ.(Vers. 5.)
(Verse 5.) But God did not favor many of them. Therefore, he said this because they did not understand the received favor. For they were prostrated in the desert (Num. 26:65). It is fitting that one who has achieved great things should doubt in small things; not only does he not obtain these, but he also loses those. Therefore, since he has exhorted us to strive for better things above, he also says that he himself labors to be worthy of the promise. Now, in order to compel and persuade us with the terror of this example, he says that the Jews at that time received the gift of God and the grace, just as we did. And because they were negligent and doubted God's promise, they were prostrated in the desert. He showed that he himself must be afflicted in order not to be found in their number. Therefore, we must strive to become imitators of him.(Vers. 6, 7.)
(Vers. 6, 7.) These things, however, were done in the form of ourselves, so that we would not desire evil as they also desired. This is the sense and reason that I mentioned above. Nor did they serve idols, as some of them did. Now he addresses those who, while reclining in idolatry, thought that it was not a sin. As it is written (Exod. XXXII, 6): The people sat down to eat and drink, and rose up to play: before the idol without a doubt; so that they would not believe themselves to be free from the crime, who feasted in idolatry. Now when Moses had gone up to the mountain before God, the calf idol having been made, for the purpose of offering dedication: The people sat down to eat and drink, and they rose up to play. This is indulgence, because they were always entertained, they were found to be unfaithful in the matters of God. Therefore, it warns us not to fall into this lack of confidence through the consent of indulgence in idolatry.(Vers. 8.)
(Verse 8.) Neither let us commit fornication, as some of them committed, and fell in one day twenty-three thousand men (Num. XXV, 1). This was their punishment, when they defiled themselves with the Midianite women; for the anger of God was kindled against them, and was appeased by the zeal of Phinehas the priest, who had a fervent devotion to God, so that not more of them were destroyed.(Vers. 9.)
(Verse 9) Let us not tempt Christ, as some of them also tempted, and perished by serpents. They are said to have spoken against God and to have tempted Christ, because Christ was the one who spoke to Moses. Finally, let us not find ourselves in the same situation, lest we be handed over to the devil, whose serpents have a symbolic meaning.(Vers. 10.)
(Verse 10) And do not murmur, as some of them murmured, and they were destroyed by the Destroyer. To murmur is to complain falsely to one another about superiors and rulers, as far as the meaning of the place is concerned; because murmuring tends to happen for a just cause. And they perished by the Destroyer. That is, they conceded their place to Judas, anticipating him; because by betraying Christ, he was destroyed from the number of the apostles by the judgment of God. Through these examples, he challenges us to a more corrected life; so that, if we are obedient to his warnings, we may receive a reward, or if we are disobedient, we may deserve a more severe punishment. For it is not doubtful that those sinning should be subjected to more torment, to prevent them from sinning.(Vers. 11.)
(Verse 11.) But all these things happened to them in figure; but they are written for our correction, upon whom the ends of the world are come. The ends of the world are come upon us; for it is because of this that these things are known, that they, who were to come in the last age, might be instructed by their example in the faith of Christ. For usefulness also they were done to us, that if we shall continue in the fear of God, we may receive the promise to them made: if otherwise, it shall be doubled to us in punishment; because greater knowledge of the law makes us the more guilty.(Vers. 12.)
(Verse 12) Therefore, let him who thinks he stands take heed lest he fall. This is directed towards those who, presuming to have knowledge which allows them to eat anything, were causing a stumbling block to weak brothers. And thinking themselves to be making progress in the teachings of false apostles, they had become worse. And they judged the Apostle, when they themselves were in the wrong. Therefore, pride is to be cut off, so that they may not be tempted, just as the Jews were tempted and perished.(Vers. 13.)
(Ver. 13.) Let no temptation take hold of you, except that which is human. And by this, they seem to be tempting the Lord by belittling the Apostle, because even then when they belittled Moses and doubted him, they are said to have tempted God. For everything that is not proven is tested; therefore, to overthrow this temptation, it warns with fear. But in order for human temptation to take hold of them, it encourages: for human temptation is to doubt the hope of God in man, because hope in man is in vain; so that in need or distress, one does not despair of God, seeking human help, just as the Jews, who doubted God, would invoke the aid of idols. This is human help; because the gods of the pagans are of the earth, and human error discovered their worship. Therefore, to suffer for Christ is a human temptation, through which one advances with God.But God is faithful, who will not allow you to be tempted beyond what you are able: but will make with the temptation also a way to escape, that ye may be able to bear it. Therefore, faithful is God, who will not allow you to be tempted beyond what you are able; because he has promised to give himself to those who love him the heavenly kingdom: and it is necessary that he give, because he is faithful. Therefore, in your trouble, he will be present for you and will not allow you to be burdened beyond what you can bear, but will make it so that either the temptation quickly ends, or if it is prolonged, he will give the virtue of endurance. Otherwise, he will not give what he has promised, because the one who suffers is overcome. For man is subject to weakness, and there will be no one who will receive [him]; but because God is faithful, who promised, He helps, so that He may fulfill what He promised. Finally, the Lord desires the days to be shortened, so that the chosen ones may be saved and may be able to obtain the kingdom of God (Matthew 24:22). However, how is he helped by God if he is only allowed to be tempted as much as he can bear? He is certainly helped, as long as he is not allowed to be burdened more than he knows he can endure; so that he who is known to be unable to tolerate beyond three days, may not be allowed to suffer on the fourth day.
(Vers. 14.)
(Verse 14) Therefore, beloved, flee from the worship of idols. He also now exhorts them to abstain from all participation in idolatry, so that not only hope, but also the spirit may be removed from it, lest temptation toward God arise from this. For no one who is devoted to an idol hopes for anything from it; for to hope or doubt about God is, just as Saul, having abandoned God who was angry with him for his sin, turned to idolatry, hoping for something from it (1 Samuel 28:12ff). To whom in fact it was harmful both in the present and it provided revengeful hell in the future.(Vers. 15.)
(Verse 15) Like wise ones, judge what I say. He provides examples to persuade more easily; because for those whom words are not enough, examples often persuade.(Vers. 16, 17.)
The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we, though many, are one bread and one body; for we all partake of that one bread. Because we are one, we should bear one another's burdens and feelings; so that one faith may have one meaning and action.(Vers. 18.)
(Verse 18) See, Israel according to the flesh: this is, understand, men seeing God, how they have carnal things, that is, idolatry. Are not those who eat the sacrifices, participants of the altar? For as we, partaking of one bread and one cup, are participants and sharers of the body of the Lord: so also those who eat the sacrifices, are participants of the altar of error.(Vers. 19, 20.)
(Verse 19, 20.) So what am I saying, that something is sacrificed to an idol? Not that an idol is something; but those who sacrifice, sacrifice to demons. An idol is truly nothing; because an image appears of a dead thing: but under the cover of idols the devil is worshipped.I do not want you to become partakers of demons. It shows them that this is only what appears in an idol: but it is a hidden mystery of iniquity, which Satan devised to corrupt the faith of the one God. Therefore, even the Apostle John says in his epistle: For this purpose the Son of God came, that he might destroy the works of the devil (John III, 9).
(Vers. 21.)
(Ver. 21.) You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons. As the Lord himself said: You cannot serve God and mammon (Matth. VI, 24) : for he who drinks the cup of demons, insults the cup of the Lord: and when he partakes of the table of demons, he opposes the table of the Lord, that is, the altar, and crucifies the body of the Lord. For this reason, Christ was crucified, in order to destroy the works of the devil. Therefore, whoever does the works of the devil resists Christ.(Vers. 22.)
(Ver. 22) Do we strive to imitate the Lord Jesus? Are we stronger than Him? It is hardly possible for the humble to envy the powerful, for they know that what the powerful possess is not suitable for them to desire. Instead, they may either envy someone who is equal to them or nearly equal. Therefore, the Apostle said that it is impossible for humans to imitate the Lord Jesus because they know He is the Lord. If it were otherwise, He would not appear worthy to be called the Lord by those who strive to imitate Him, lest He becomes their Lord. For Satan has indeed found idolatry to be a great means by which people, by denying the Lord God, serve idols as if they were gods and lords. All things are permissible to me, but not all things are beneficial. Everything is said to be permissible according to the law of nature; for indeed, all things are clean. The discussion was about food and meat sacrificed to idols. For those things that are forbidden and prohibited, how can they be said to be permissible when even the things that are allowed sometimes indicate that they are not expedient? As the apostle Peter says: If this is the reason for a man to be with a wife, it is not expedient to marry (Matthew XIX, 10).(Vers. 23.)
(Verse 23.) All things are lawful for me, but not all things are edifying. The same sense is that although all things are lawful, not everything is beneficial; because what is offered to idols does not build up; because it causes a stumbling block to a brother, as it was said above: therefore, sometimes it is necessary to refrain from lawful things, so that it may be profitable. Hence, he refused to accept support from them, even though he had the right, knowing that it was not expedient.(Vers. 24.)
(Verse 24) Let no one seek what is his own, but what is of others. It is true that while each one reclines in his own opinion, he satisfies his own will and puts a stumbling block to the weak conscience of his brother. Therefore, we must hasten for the charity of our Lord Jesus Christ, so that we may prohibit more things that are necessary for the salvation of our neighbor than to our own will, just as the Apostle, a vessel of election and a spiritual physician, says: Not seeking what is profitable to me, but what is profitable to many.(Vers. 25, 26.)
(Verse 25, 26.) Eat everything that is sold in the meat market without raising questions of conscience, for the earth is the Lord’s, and everything in it. In order to demonstrate that all things are clean, he reinforced this with an example from the twenty-third psalm: nothing is unclean in itself if the Lord calls it clean. And since he had already mentioned food in the previous section, he immediately follows with: Eat anything sold in the meat market without raising questions of conscience. But he submitted this so that the conscience may be free; for although something may be defiled accidentally, that is, an offering to an idol; yet he who buys it knows nothing about it, and is blameless before God.(Vers. 27.)
(Verse 27) If anyone invites you from among the unbelievers to a meal, and you wish to go, eat whatever is set before you, without raising questions as to its origin. This means, simply eat what is served, without asking where it comes from.(Vers. 28, 29.)
(Verses 28, 29.) But if someone says: This is sacrificial meat, do not eat it, for the sake of the one who informed you, and for the sake of conscience. I mean not your own conscience, but the other's. This is directed to those who are capable, despising idolatry, because eating of the sacrifice is nothing, being certain that what is offered under the name of the Creator God cannot defile. But because another person, who serves idols, will boast, seeing you eating of the sacrificial meat as if you were venerating idols, therefore it should not be eaten. For in his conscience he will rejoice, because he sees you eagerly desiring what is sacrificed to idols.For why is my freedom judged by another person's conscience? This is said because when conscience is free from devotion to idols, why is it necessary to suppose that it eats meat sacrificed to idols for the sake of reverence? For it is judged not to differ from the one who worships idols, since it does not hesitate to eat what is offered to the idol.
(Vers. 30.)
(Verse 30.) So if I am a partaker of grace, why am I blasphemed for that which I give thanks? That is, if I communicate the grace of God; because in His name I eat: why should anyone judge me because I am devoted to an idol, when I do not hesitate to eat things offered to idols, that is, to blaspheme? And so he blasphemes me, and he rejoices in his idol; while he thinks I am a participant, he has the opportunity to remain in error, and a bad example is given to the brothers. For if it is commanded in the Law that lights, altars, inscriptions, and even the idols themselves be destroyed, see if it is not a sin not only to not do these things, but also to participate in such feasts; therefore it is not expedient to eat of the sacrifices.(Vers. 31.)
(Verse 31.) Therefore, whether you eat or drink, or whatever you do, do all to the glory of God. Through these examples, he has made it clear that to eat food offered to idols, or to do anything in the realm of idol worship, is to be an enemy of God, for these acts are dedicated to the devil in an insult to the one true God. For when we eat, drink, or do anything to the glory of God, we celebrate a banquet with modesty, invoking the Creator. It is in these acts that we bring glory to God, as the actions and conduct of a Christian bring praise to God, and when children are born, they are hoped for from God.(Vers. 32.)
(Verse 32.) Be without offense to the Jews and Greeks, and to the Church of God. It teaches us to conduct ourselves in such a way that no one will be offended. The offense to the Jews occurs when they see Christians, who claim to accept the Law and the prophets, not abhorring the idols that they abominate. The offense to the Greeks, that is, the Gentiles, is when they are not only not rebuked for their actions, but also become more eager, as their idolatrous practices are not avoided. However, the Church of God becomes a stumbling block when it sees some from its own number adhering to things that are hostile to God.(Vers. 33.)
(Verse 33) As I please all in all things, not seeking what is profitable for me, but what is profitable for many, that they may be saved. To please all in all things is to act without causing offense to anyone for the advancement of their own utility, so that it may be beneficial to both them and to me.Chapter XI.
(Vers. 1.)
(1 Cor. 11:1) Be imitators of me, as I am of Christ. It is human that he says, so that we may be imitators of him, who is granted to us as a master by God. If he is an imitator of God, why not us of man? For just as God the Father sent Christ as a master and author of life, so Christ sent the apostles as teachers to us, that we may be imitators of them; for we cannot be his. Thus the Lord says to the Father: As you sent me into this world, so I also send them into this world (John 17:18). And because they were worthy imitators of him, he added: And for them I sanctify myself (Ibid., 19).(Vers. 2.)
(Verse 2) But I praise you, brothers, because you retain all my teachings and hold fast to the traditions that I passed on to you. However, I have to correct the way you behave and the way you live, because it is evident that your actions contradict these traditions. Therefore, I cannot commend you for this, but rather I am upset with you, because even though I was your apostle, you have forgotten my teachings. Instead, you have been following the traditions of other churches, even those that you have not yet learned about. And because of this, it seems as if I am teaching you something new, when I say:(Vers. 3.)
(Verse 3.) I want you to know that the head of every man is Christ. He has his authority; for man is indeed from God, but through Christ. The head of a woman, however, is man. For although the woman is also from Christ, she is made from man and therefore is subject to man. But the head of Christ is God. It is appropriate for the son to be called the head of his father, as if he were the father's offspring. However, the head of man is Christ in a different way than the head of woman, and the head of Christ is God in a different way. But God is the head of Christ, because he was born from him or by him. However, the head of woman is man, because she was formed from his rib by the power of God (Gen. II, 21) . But Christ is the head of man, because through him man was created when he did not exist. Therefore, one word has a different meaning; because both the persons and the substances differ.(Vers. 4.)
(Verse 4.) Every man who prays or prophesies with his head covered dishonors his head. To pray means to entreat; but to prophesy means to declare the coming of the Lord with the voice of a symbol after prayer.(Vers. 5, 6, 7.)
(Vers. 5, 6, 7.) However, every woman who prays or prophesies with her head unveiled, dishonors her head; for it is one and the same as having her head shaved. For if a woman does not cover her head, let her also have her hair cut off; but if it is disgraceful for a woman to have her hair cut off or her head shaved, let her cover her head. For a man ought not to have his head covered, since he is the image and glory of God; but the woman is the glory of man. For man does not originate from woman, but woman from man; for indeed man was not created for the woman's sake, but woman for the man's sake. Therefore, woman is inferior to man, for she is his possession; for the origin of woman is man: from him she is, and therefore woman seems to be subject to man, so that she is subject to his authority. It is said that the honor and dignity of man prevent him from covering his head; for it is incongruous for the image of God to be hidden: for it should not be hidden, for the glory of God is seen in man.But the woman is the glory of man. There is a great difference between the glory of God and the glory of man; for man was made in the image of God, not woman. However, this image of God is in man, because one God made one man; so that just as all things are from one God, so all men may be from one man; so that the invisible God may have a visible image in one man on earth, so that one God may be seen in one man preserving the authority of one principle, to the confusion of the devil, who wanted to usurp dominion and divinity for himself, neglecting the one God. What the prophet Ezekiel signifies (Ezek. XVIII, 16), and the same the Apostle says, for he says: he sits in the temple of God, showing himself as if he is God (II Thess. II, 4).
(Vers. 8, 9, 10.)
(Verses 8, 9, 10.) For man is not from woman, but woman from man. Indeed, man was not created for the sake of woman, but woman for the sake of man. Therefore, a woman ought to have authority on her head, even on account of the angels. The authority is signified by a veil, which the bishops are called angels, as it is taught in the Apocalypse of John (Apoc. II, 1 and following). And because they are certainly human, they are being rebuked so that they would not provoke the people, and what is right in them is praised. Therefore, a woman (33 quaest. 5, cap. Mulier) should cover her head; because she is not the image of God, but to show that she is subject. And because transgression began through her, she should have this sign; in the Church, out of reverence for the episcopal authority, she should not have her head uncovered, but covered with a veil: nor should she have the power to speak; because the bishop represents Christ. Just as before a judge, so before a bishop, because he is the vicar of the Lord, she should be seen as subject due to the origin of guilt.(Vers. 11.)
(Verse 11) Nevertheless, neither is woman without man, nor man without woman in the Lord. Therefore, in the Lord, because God made both of them one and one; for they are one flesh and one body in the Lord, that is, according to the Lord who created. In conclusion, those who do not believe that woman is taken from man, these do not believe in the Lord or do not believe in the origin of humanity according to the Lord.(Vers. 12.)
(Verse 12.) For just as woman comes from man, so man is born through woman. This is confirmed by what he said, that both are one in nature, and the origin of woman is man, as it is written in Genesis, made by the Lord Creator. But everything is from God (Gen. II, 22). After gradually explaining each point, in order to subject everything to God, while preserving one principle, he says: But everything is from God, so that no woman would be saddened because of her subjection, nor would man be exalted and become proud.(Vers. 13.)
(Verse 13) You yourselves judge: is it proper for a woman to pray to God unveiled? This is why he criticized them earlier with irony, saying: I praise you because you remember everything about me, and hold on to my teachings everywhere (Verse 2). For when the tradition was that women should be veiled in the Church, they allowed them to be unveiled. Therefore, now he tries to persuade them not by the authority of tradition, which they ignored, but by the very nature of things, saying the truth.(Vers. 14, 15)
(Vers. 14, 15) And does nature itself not teach you that indeed, if a man has long hair, it is a dishonor to him? This is according to the Law; for it forbids men to have long hair. But if a woman has long hair, it is a glory to her; for her hair is given to her as a covering. Naturally, this wants to be a decent and proper decree, so that a veiled woman may satisfy and give thanks to God. Therefore, hair is an indication of the covering, so that nature and will may be added. Finally, no woman can even approach power when it is revealed.(Vers. 16.)
(Verse 16.) But if someone seems to be contentious, we have no such custom, neither the Church of God. After giving the reason to overcome the contentious, he asserts his authority; for neither did Judaism have this, wherefore he says: Neither we, nor the Church of God, as neither Moses, nor the Savior handed down in this way.(Vers. 17.)
(Verse 17.) But I command this, not praising that you are coming together not for the better, but for the worse. Just as I correct specifically their behavior through reproof, so I also criticize their traditions, not certainly praising them, but admonishing them.(Vers. 18, 19.)
(Vers. 18, 19.) First of all, by saying 'first,' he shows the type of sin from which the errors arise, which he rebukes; for where there is dissension, nothing is right. When you come together in the Church, I hear that there are dissensions among you, and in part I believe it. For there must be factions among you, so that those who are genuine may be recognized among you. Knowing that some are corrupted in their minds by the devil's cunning, he says: There must be factions. He did not desire or wish it, but because he knew it would happen, he said it, just as the Lord also said: It is necessary for scandals to come (Matthew 18:7). And: The Son of man must suffer (Luke 9:22), knowing beforehand that Judas would be the betrayer. But when he says, 'But that the a[p]proved may be manifested among you,' he signifies those who, by persevering in the tradition received, were examples of probation to the rest of the evangelical discipline for their condemnation. These are the ones he means in the beginning of the Epistle when he says, 'Now I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you; but that you be perfect in the same."'(Vers. 20, 21, 22.)
(Vers. 20, 21, 22.) Therefore, when you come together to eat, it is not the Lord's supper that you eat. For in eating, each one goes ahead with his own meal. One goes hungry, another gets drunk. What! Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? These notations are for those who came together in the church to offer their own gifts and claimed everything for themselves when the presbyters arrived (because not all places had appointed leaders for the churches yet), causing division. For the pseudo-apostles had sown dissensions among them, so that they would zealously guard their offerings: when with one and the same prayer the offerings of all were blessed, so that those who, as usual, had not offered, or did not have from where to offer, would be ashamed and confounded, not taking part; and they did it so quickly, that those who arrived later could not find anything to eat. Therefore, he says, if you come together in this way, so that each one takes his own, let these things be done at home, not in the Church; where one comes together for the sake of unity and mystery, not of dissension and the stomach. For the gift offered is for the whole people, because in one bread all are represented. Through that which we are one, we all should receive from one bread.What shall I say to you? Do I praise you? In this, I do not praise. It is obvious that an error has been caught and corrected, so that they may correct it in the future and know this truth, which they had learned long ago in the beginning; repeating the form that was given by the Savior in a matter such as this, saying:
(Vers. 23, 24, 25.)
(Verse 23, 24, 25.) For I received from the Lord what I also handed on to you, that the Lord Jesus, on the night he was betrayed, took bread, and after giving thanks, he broke it and said, 'This is my body, which is for you; do this in remembrance of me.' In the same way, he took the cup after supper, saying, 'This cup is the new covenant in my blood; do this, as often as you drink it, in remembrance of me.' He showed them the mystery of the Eucharist celebrated during the meal, that it is not just a meal; for it is a spiritual medicine, which, when reverently consumed, purifies the devoted person. For it is a remembrance of our redemption, so that, being mindful of the Redeemer, we may deserve to receive greater things from Him.(Vers. 26.)
(Verse 26) For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes. For by the death of the Lord we have been set free, and by commemorating this we signify the new Testament that we have received, which is the new law that delivers those who obey it to the heavenly kingdom. For even Moses, after receiving the blood of the calf in a bowl, sprinkled it upon the sons of Israel, saying: This is the Testament that God has appointed for you (Exodus 24:8). This was the figure of the Testament, which the Lord named new by the prophets; so that the old may be, which Moses handed down. Therefore, the Testament was established by blood; for the blood of the divine blessing is a witness. In its likeness, we receive the mystical chalice of blood for the protection of our body and soul; for the Lord's blood has redeemed our blood, that is, it has made the whole man safe. For the flesh of the Savior was poured out for the salvation of the body, but the blood was poured out for our soul, as it had been prefigured by Moses; for thus he says: The flesh is offered for your body, but the blood for your soul (Lev. XVII, 11); therefore, the blood must not be eaten. If, therefore, among the ancients there was an image of the truth, which has now appeared and been made manifest in the advent of the Savior, how does it seem contrary to the heretics that the old and the new should be in agreement, when they themselves bear witness to each other?(Vers. 27.)
(Verse 27) Therefore whoever eats this bread or drinks the cup of the Lord unworthily will be guilty of the body and blood of the Lord. He considers it unworthy who celebrates the mystery in a different way from what was handed down by Him. For he cannot be devout who presumes in a different manner than what was given by the author. Therefore, he warns that the devout mind of the one approaching the Lord's Eucharist should be according to the order handed down, because there shall be judgment, so that as each person approaches, they will give the reasons on the day of the Lord Jesus Christ; for those who approach without the discipline of tradition and conduct are guilty of the body and blood of the Lord. But what is it to be guilty, if not to endure the punishment of death from the Lord? For he was slain for those who despise his kindness.(Vers. 28, 29.)
(Verse 28, 29.) But let a man examine himself, and so let him eat of that bread and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. He teaches that we should approach communion with a devoted mind and with fear, so that our hearts may understand the reverence that is due to him, whose body we receive. For this reason, let a person judge himself; for he drinks the blood in the mystery of the Lord, who is a witness of God's grace. If we receive Him with discipline, we will not be unworthy of the body and blood of the Lord; for we will be able to give thanks to the Redeemer.(Vers. 30.)
(Verse 30.) Therefore, many of you are weak and sick. And many sleep. To prove the truth that an examination is to take place for those receiving the body of the Lord, here he shows an image of judgement upon those who have unworthily received the body of the Lord, whilst they were being seized by fevers and illnesses, and many were dying: so that the others might learn from these examples, and, being terrified by the punishment of a few, might correct themselves, knowing that it is not without consequence to negligently receive the body of the Lord; and that he whom punishment delays here will be dealt with more severely, because he has scorned the example.(Vers. 31, 32.)
(Vers. 31, 32.) But if we were to judge ourselves, we would not be judged. But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world. This is why it is said: if we were to judge ourselves, we would not be judged by the Lord. And because we are disciplined, it is for our own good, so that we may be corrected through fear itself. For in a few, there is correction for all. Let us not be condemned along with the world, that is, with the unbelievers. For there is no difference between an unbeliever who approaches the table of the Lord without consideration.(Vers. 33, 34.)
(Verse 33, 34.) Therefore, brethren, when you come together to eat, wait for one another. If anyone is hungry, let him eat at home. The command to wait for one another is given so that the offering of many may be celebrated together and served to everyone. And if anyone is impatient, let him be fed with earthly bread at home. So that you may not come together for judgment: that is, do not carry out the mystery reprehensibly and with offense.But when I come, I will arrange the rest. He first shows that the head of salvation should be addressed in order, and how both sexes should come together in the Church, he mentioned before: in which matters, if there is an error, it is not a trivial sin. However, he promised to arrange himself the rest of the things that pertain to the building up of the Church.
Chapter XII.
(Vers. 1, 2.)
(Vers. 1, 2.) But I do not want you to be ignorant, brothers, about spiritual things. You know that when you were pagans, you were led astray to mute idols, however you were led. He mentions the example of the previous way of life that will be given to them so that, just as they were in the form of idols, worshiping idols and being led by the will of demons, so also those who worship God may be in the form of the Lord's law, walking as is pleasing to the Lord. For the form and image of each law should be seen in the profession and conduct of the one who cultivates it; for that person is the image and likeness of the law of God, in whose faith and conduct the truth of the Gospel shines.(Vers. 3.)
(Verse 3.) Therefore I make known to you that no one speaking by the Spirit of God says, “Jesus be cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit. Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God who works all in all. But the manifestation of the Spirit is given to every man for profit. For to one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit, to another faith by the same Spirit, to another gifts of healings by the same Spirit, to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues. But all these work that one and the same Spirit, dividing to every man individually as He wills. For schools are those which, when they are established in themselves, give dignity; so that an honorable place makes a man glorious, not his own praise. Therefore he says: No one speaking in the Spirit of God says anathema Jesus. For a voice which says anathema Jesus is uttered by human error; for whatever is false is from man. And no one can say Lord Jesus, except in the Holy Spirit. For the very statement by which the Lord Jesus is signified is poured forth not by flattery of men, as even idols are called gods, but by the truth of the Holy Spirit; for whatever is true, is said by the Holy Spirit. So, in the Christian rule, they did not consider the favor of men, and because of this, they would least allow themselves to be accused, as is the case with idols (for man invented that God should be called, who is not; and thus the bishops are subject to them); for it shows them that there is no human benefit in it, as it is said by the Lord Jesus: but rather a gift of God, who deigned to declare his mystery to men. For indeed, the profession itself acquires the forgiveness of sins, just as the worship of idols exaggerates. Therefore, he teaches them because they do not show any benefit to religion, saying: 'Lord Jesus, but they accept'; so that they would not think that the grace of God is like the idols of men in the law of the Lord, who is not. Ultimately, not understanding that the gift of God is in faith; each person has chosen for themselves who they would follow, saying: 'I am of Paul, and I am of Apollo' (1 Corinthians 1:12). Therefore, he humbles their pride, so that they may allow themselves to be challenged as I said.(Vers. 4.)
(Verse 4.) However, there are divisions of graces. This does not want to be attributed to human merits, but to the grace of God for the honor of His name. For just as when someone says 'Lord Jesus' in the Holy Spirit, they are expressing what they want, so too, when placed in the position of the order of ecclesiastical office, they have grace, expressing what they want, not their own, but through the effectiveness of the Holy Spirit. And for this reason, in the beginning, he says: Neither the one who plants is anything, nor the one who waters, but God who gives the increase (1 Corinthians 3:7).(Vers. 5, 6.)
(Vers. 5, 6.) The same Spirit also. And there are varieties of ministries. Through the same Spirit, different gifts are said to be bestowed. And the same Lord. And there are varieties of operations. It now joins Christ to the Holy Spirit. And the same God, who works all things in all. To such an extent, this is not to be given to men as if it were their own, but it is affirmed to be God’s alone, so that even the gift of the Holy Spirit and the grace of the Lord Jesus are said to be the work of one God, lest grace and gift be divided because of the persons of the Father and the Son and the Holy Spirit, but that the indissoluble unity and nature of the three may be understood as one work, so that it may lead all glory and divinity back to one. The divisions of graces are allocated to the duties of the Church, not to human merits. For if the Holy Spirit is the same Lord, and the Lord is the same God, and there are three, one God; since the glory, power, and nature of God belong to the Holy Spirit, and the Lord Jesus is the same in nature as God, then certainly the Holy Spirit, the Lord Jesus, and God the Father are one. And indeed, each God is one, and the three are one God. Finally, with one operating, three are said to operate; so that the mystery of the Trinity may be enclosed in the nature and power of one God, since He is infinite.(Vers. 7.)
(Verse 7.) But to each one is given the manifestation of the Spirit for the common good. This means that the gift is received in order to govern one's own life with the divine reins and be useful to oneself and others, while showing an example of good conduct.(Vers. 8.)
(Verse 8.) For to one is given through the Spirit the word of wisdom, that is, the ability to understand things not taught by books but revealed by the bright fire of the Holy Spirit; so that they may have an enlightened heart and be wise, discerning what should be avoided and what should be followed. To another, the word of knowledge according to the same Spirit: that is, the ability to know divine things. To another, the gift of healing in one Spirit: that is, the ability to heal the sick or afflicted.(Vers. 9, 10.)
(Verse 9, 10.) Others have faith in the same Spirit. This means, so that in professing and defending their faith, they may receive the opportunity without hesitation. Others have the ability to perform miracles. This signifies the power given to drive out demons or perform signs. Others have the gift of prophecy, which means they are filled with the Holy Spirit and can speak about the future. Others have the discernment of spirits. This means they are able to understand and judge whether something is of the Holy Spirit or of the world. Some are the different types of languages, others the interpretation of words. Interpret, as the words of those who speak in languages or in letters, faithfully interpreting through the gift of God.(Vers. 11.)
(Verse 11.) But all these things are done by one and the same Spirit, dividing to each one as He wills. What was said above about the three persons, is now declared to be done by the same Holy Spirit, so that because they are of one nature and power, what one works, the three work: yet there is one God, whose grace is divided to each individual as He wills, not according to the merits of men, but rather for the edification of His Church; so that all the things which the world desires to imitate but does not fulfill, because it is carnal, may be seen in the Church, which is the house of God, through the offices, gifts, and teachings bestowed by the Holy Spirit, for the testing of truth among those who are despised by the world.(Vers. 12, 13.)
(Vers. 12, 13.) For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body--Jews or Greeks, slaves or free--and all were made to drink of one Spirit. Through this, it is taught that no person should be despised or considered superior, nor should glory, which is due to God alone, be given to humans. For in all things, there is one and the same glorious God, since we all have one baptism and one Holy Spirit. For this reason, because they were glorying in some things, they were despising others as if they were contemptible.(Vers. 14.)
(Verse 14.) For just as the body is not one member, but many. In saying this, he shows that unity has various functions, and this diversity does not contradict the unity of power; since the unity of the body does not consist in singularity, but in many members; so that they may mutually provide for each other what they owe.(Vers. 15.)
(Verse 15) If the foot should say: Because I am not the hand, I am not of the body; is it therefore not of the body? That is, it cannot be denied that he, who seems weak among the brothers, is of the body; because he is not powerful.(Vers. 16.)
(Verse 16.) If the ear says, 'Because I am not an eye, I am not part of the body,' is it therefore not part of the body? If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be?(Vers. 17.)
(Verse 17) If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be? That is, if all were of one duty and function, how would the remaining needs of the body be fulfilled, since it is evident that many functions are necessary for the governance of the body?(Vers. 18.)
(Verse 18.) But now God has placed the members, each one of them in the body as he desired. The will of God, because it is provident and rational, is said to have fit the members to the body; so that the body lacks nothing, but becomes perfect with many members.(Vers. 19.)
(Verse 19.) But if all were one member, where would the body be? It is clear that if all were of the same dignity, they would not be called members, nor would there be a body: and therefore they are joined together by the various functions of the members; for all could not be one member. And the reason why there are many is because they differ from each other in dignity.(Vers. 20.)
(Verse 20.) Now there are indeed many members, but one body. He says this because although the many members lack each other, they do not differ in the unity of nature, even though they are different; because this diversity comes together as one to fulfill the usefulness of the body, just as the various things that the world itself consists of, when they are different not only in duties, but also in natures; yet they contribute to the perfection of one world, and from all these a certain harmony is born in the fruits, which are beneficial to human utility.(Vers. 21.)
(Verse 21.) However, the eye cannot say to the hand, \"I do not need your works.\" This means, the superior cannot say to the inferior, \"I do not need you,\" because the eye can see, but it is the hands that work. Or again, the head to the feet: \"You are not necessary to me.\" This means, the one with a higher position and dignity cannot exist without the one who is humble; because there are things that the humble can do, which the exalted cannot, just as iron can do things that gold cannot. And so, honor is given to the head by the feet.(Vers. 22.)
(Verse 22.) But even more so, those members of the body that appear weaker are necessary. It is clear that although someone may be of high dignity, if they lack a subordinate who can bring them glory through their services, that dignity itself will be contemptible. For it is duty by which dignity is established. This is the case if the emperor lacks an army. Therefore, even though the emperor may be great, he still needs an army; for it is a member of his body, having before it tribunes, companions, and officers. All are soldiers, but the lower ones are more necessary, just like the limbs of a body, which, though they seem inferior, are more useful; for without eyes, the hand still works, and the foot, while walking, seeks sustenance.(Vers. 23.)
(Verse 23.) And those limbs of the body which we think to be more ignoble, let us surround them with greater honor. The same is true of our senses, because those that are thought to be without dignity, we find in them something to praise, just as we find in the less esteemed limbs something that pleases us more than what we find in the others. For how deserving of honor are our hands, when we grasp what we desire! Or our feet, when we go where we want! Therefore, we also add honor to them, for example to our feet; because they are humble and without dignity, we adorn them with footwear. And those things which are disgraceful to us, they have a greater abundance of honor. It is clear that our private parts, which seem shameful, while avoiding public view, cover themselves with modesty, so as not to offend through irreverence. In a similar manner, some of the brothers, though lacking in wealth and appearance, are not without grace, by which they are members of our body: for they usually walk with tattered clothing and bare feet. Therefore, even though they may appear contemptible, they are held in greater honor, because they tend to have a more virtuous way of life. For what appears to humans as despised, is often judged beautiful by God.(Vers. 24.)
(Verse 24.) But those things which are honorable for us require nothing. It is clear that the head does not need anything, nor the face, nor the hands, so that something may be added to them for decoration: in the same way, for our brothers in whom the zeal for knowledge and the integrity of character is present, there is nothing that is added by us; for honor is duly rendered to them. However, for those who are despised or humble, exhortation is necessary in order to add some honor to them, so that they may become useful: if not, through the very contempt they will become more negligent about themselves, in which there should be more progress.(Vers. 25.)
(Verse 25.) But God has tempered the body, giving more abundant honor to that which lacks, so that there may be no division in the body, but that the members may have the same care for one another. Thus, human body is said to be moderated by God, so that all its members are necessary and, therefore, have mutual concern for each other, because one cannot exist without the other. And what is considered inferior is actually more necessary; as it has been explained or argued about brothers, no one should be despised as useless.(Vers. 26.)
(Verse 26.) And if one member suffers, all the members suffer with it; or if one member is honored, all the members rejoice with it. This is not ambiguous concerning the members of the body of flesh; because if an eye, or a foot, or a hand is afflicted with some illness, the whole body feels it: thus it also teaches us to sympathize with our brothers, if something of this kind, or of necessity, arises. Whether one member is glorified, all the members rejoice. It is clear that the head or the other members are glad if the feet are well-taken care of or healthy. Thus we should also be cheerful if we see any brother who is a worshiper of God and has grown in the honesty of his character, that is, to be sound in judgment.(Vers. 27.)
(Verse 27.) But you are the body of Christ, and members individually. He clearly shows that he dealt with our cause through the analogy of the members of the flesh; because we all do not have the same function, but each of us has been given grace according to the measure of faith.(Vers. 28.)
(Verse 28) And God appointed some in the Church, first apostles. Therefore, in the Church, he set apostles as the head, who are the messengers of Christ, as the same Apostle says: As ambassadors for Christ, we act as representatives (2 Corinthians 5:20). These are the bishops, as confirmed by the Apostle Peter, and as he says, among other things, about Judas: Let someone else take his office of bishop (Acts 1:20).Let us understand prophets in two ways, those who speak of the future and those who reveal the Scriptures; although there are also apostles who are prophets, because the first rank encompasses all subordinates. Finally, even the worst, Caiphas, because he was the high priest, prophesied (John 11:51), due to the office itself, not his own merit. However, they were specifically prophets and interpreters of the Scriptures, speaking of the future (Acts 21:11), like Agabus, who prophesied future destruction and imprisonment for this Apostle in Jerusalem, and predicted a famine, which occurred during the time of Claudius (Acts 11:28). Therefore, although he is a better apostle, he sometimes nevertheless exceeds the prophets. And because all things are from one God the Father, he has decreed that individual bishops should govern individual churches.
In the third place, he mentions the teachers, those teachers who, in the Church, instructed children in the retention of literature and reading, following the practice of the Synagogue; because their tradition has been passed down to us. In the fourth place, he says:
Then virtues, then the charm of healings. For someone can be bishop, and have in himself the gift of the virtue of healings. Helps, administrations; that he may watch over divine matters with understanding: yet in such a way that, in some things which it is not granted to fulfill, he may receive from another what he lacks; because all cannot be granted to one. There are also administrators, who by spiritual reins are a teaching to humans. Kinds of languages; that the gift of God may be to know many languages. Interpretation of languages; so that this person may have the skill of interpreting languages, for the grace of God's favor.
(Vers. 29.)
(Verse 29) Are all apostles? Indeed, it is true that in the Church there is one bishop. Are all prophets? It is not doubtful that prophecy is not granted to everyone. Are all teachers? That person is a teacher to whom the ability to instruct others is granted.(Vers. 30.)
(Verse 30) Are all able? Here one can have the ability to cast out demons, which God gives. Do all have the gift of healing? How can it be that all have the gifts of healing? Are all able to speak in tongues? Certainly not, unless one receives the gift in this matter. Are all able to interpret? He can interpret words, to whom God gives. These words should be inserted to the above meaning. For he explained, by giving a reason, that all have different gifts and not everyone is given everything, for example, the members. For example, a spiritual body signifies a body of flesh; and through this, we must bless God in all things and glorify His name, by whose grace it exists. We also find this principle in physical things; for although gold is better than silver, silver is more commonly used; and while copper is necessary, iron is more in demand. For almost nothing is made without iron, as it is inferior.(Vers. 31.)
(Verse 31.) You are eager for the better gifts. Soon he will complete this in those who are subject to him. And yet he shows you a more excellent way. Gradually he leads them to a more useful way, showing them the grace of all the aforementioned gifts, which seem to be in humans, whether in speaking, or healing, or prophesying, not pertaining to the merit of the individual, but to the honor of God. Therefore, he says that he will now show them a clearer way, which leads to heaven and places merit with God. But because the aforementioned things do not always pertain to merit, the Savior says: Many will say to me on that day, that is, the day of judgment: Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and perform many miracles in your name? (Matthew 7:22). And because this does not pertain to merit, but rather to the functions of the Church, for the confusion of the Gentiles and to proclaim the honor of God, the Lord says to them: Depart from me, I never knew you, you workers of iniquity (ibid., 27). For indeed, because the work of God was evident in them, they were negligent towards themselves; for even when the seventy-two disciples rejoiced because the demons were subject to them, the Savior said: Do not rejoice in this, that the demons are subject to you; but rejoice in this, that your names are written in heaven (Luke 10:20). Therefore, if they were subject to the name of God, and not by man's deserving, why is it now not the same, that men may have the grace of God? At the beginning, it was necessary for there to be acts in order to strengthen the foundations of faith. But now it is not necessary, because one people leads another to faith when they see their good deeds and simple preaching.Chapter XIII.
(Vers. 1.)
(Verse 1) If I speak in the tongues of men and of angels, but have not love, I am like a sounding brass or a clanging cymbal. It seems great to speak in various tongues, but it is nothing if one cannot understand the spiritual meaning behind it. This does not bring merit but rather shows the glory of God. It is like a sounding brass or a clanging cymbal. For just as a piece of metal resounds with the impact of another and a cymbal rings, so also the one who speaks in tongues receives the effect and movement of the Holy Spirit, so that he may be able to speak, just as the Savior says in another place: It is not you who speak, but the Spirit of your Father who speaks through you (Matthew 10:20). For even a donkey spoke with a human tongue to Balaam son of Beor, in order to proclaim the majesty of God (Numbers 22:28); and young infants burst forth in praise of God to the confusion of the Jews (Matthew 21:16). But the Savior not only showed that these [people], but also stones, could cry out for the condemnation of the unfaithful and the glory of God (Luke 19:40). And even in the early stages to commend the faith, those who were baptized spoke in tongues (Acts 10:46).(Vers. 2.)
(Verse 2.) And if I have prophecy and understand all mysteries and all knowledge, and if I have not charity, I am nothing. Truly, I am nothing; for prophecy is for the glory of God, as the prophet David says: Not to us, O Lord, not to us, but to your name give glory (Psalm 113:1). For even Balaam prophesied, though he was not a prophet but a diviner (Numbers 23:8 et seq.); and Caiaphas prophesied, not by his own merit but by the dignity of his priestly order (John 11:51); and Saul prophesied, even though he had been filled with an evil spirit due to his disobedience; but he did so for the sake of God, so that he could not harm David, whom he wanted to kill.And if I should know all mysteries; indeed, it profited the Jews nothing to be with the apostles and to learn the mysteries; for the enemy of charity delivered up the Savior (Ezek. XXVIII, 13 et seq.) And the prophet Ezekiel shows that the devil knew heavenly mysteries, when he testifies with a reproachful voice in paradise that he was an angel of God, and that he had precious stones, which the same Apostle signifies as the mysteries of divine doctrine (I Cor. III, 12): and it profited him nothing; because, being forgetful of charity, he leaped into pride.
And if I have all knowledge. Knowledge is of no use to me if I do not have charity. Indeed, you write and the Pharisees gained nothing, as the Savior said: You have the key of knowledge, and you do not enter, nor do you allow others to enter (Luke 11:52); for by envy they corrupted charity, and reduced their knowledge to nothing. For even Tertullian and Novatian were of great knowledge: but because they lost the bonds through zeal for charity, they turned to schism and created heresies for their own destruction.
And if I have all faith, so as to remove mountains, but have not love, I am nothing. To perform miracles or cast out demons through faith is the power and glory of God; and this does not profit unless one is a diligent follower of good conduct, as mentioned above.
(Vers. 3.)
(Verse 3) And if I shall have bestowed all my substance. It is evident that even if all substance is expended, it profits nothing without charity; for charity is the foundation of religion, and he who does not have the foundation does not have life. And if I shall have delivered up my body to be burned, it profits me nothing. Without charity, nothing profits; for charity is the foundation of religion. Therefore, whatever is done without charity is temporary.(Vers. 4-8.)
(Vers. 4-8.) Charity is great-hearted, it is pleasant. Charity does not envy, does not boast, does not act improperly, is not ambitious, does not seek what is its own, is not easily provoked, does not think evil, does not rejoice in iniquity, but rejoices in the truth: it endures all things, believes all things, hopes all things, withstands all things. Charity never fails. Such great praise of charity has been taught, that it seemed deservedly to be preferred before others, and in vain do those who give their efforts to other mandates labor, not obeying this one. Hence says the Apostle John: God is love (1 John 4:8); so whoever does not have love, knows that they do not have God. Therefore, in another epistle, the Apostle Paul says the same thing: But God, who is rich in mercy, because of His great love with which He loved us (Ephesians 2:4). Therefore, whoever does not have love is ungrateful for the mercy of God; because they do not love, through which they are saved. So that they may learn that they were seriously sinning, who prioritized the satisfaction of their own appetite over brotherly love. For this is what is beneficial in the present and abides forever with God.(Vers. 9, 10.)
(Verses 9, 10) Whether prophecies cease, or tongues cease, or knowledge is abolished. For we know in part, and we prophesy in part: but when that which is perfect comes, that which is in part will be abolished. All the gifts of charisms will be abolished, because they cannot comprehend as much as the truth itself has. Neither can we grasp nor articulate the fullness of truth. For how can the human tongue encompass everything that belongs to God? Therefore, our imperfection will be destroyed, not that which is true will be abolished: but while what is lacking is added to the imperfect, it will be destroyed. For the destruction of imperfection is when what is imperfect is fulfilled in the true.(Vers. 11.)
(Verse 11.) When I was a child, I spoke like a child, I thought like a child, I reasoned like a child; but when I became a man, I put an end to childish ways. This is said because the saints, when they depart from this world, will need to come into it again in a greater way than they now think, just as the Apostle John said about the Savior: Then we shall see him as he is (1 John 3:2). Therefore, in this life, we are like children in comparison to the future life; because just as this life is imperfect, so too is our knowledge.(Vers. 12.)
(Verse 12.) Now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known. That is, I will see the things that have been promised, as I am seen; that is, to be present with the Lord, where Christ is.(Vers. 13.)
(Verse 13.) Now remain faith, hope, charity, these three: but the greatest of these is charity. Charity is rightly the greatest, because while faith is preached and hope for future life exists, charity is present, as I mentioned before. As John the Apostle says: By this we know his charity, because he laid down his life for us (1 John 3:16). It is justly the greatest charity, by which the human race is reformed.Chapter XIV.
(Vers. 1.)
(Verse 1.) Pursue charity, be zealous for spiritual gifts, especially that you may prophesy. After charity, the study of prophecy should be given greater importance because although there are great spiritual gifts, as listed, this is still the better one that benefits the Church, so that all may learn the reasoning of divine law. For whoever applies themselves to this, they receive a gift, as Solomon says: 'To know the law is the mark of the best understanding' (Prov. IX, 33). For knowledge supported by charity does not puff up but is gentle, benefitting everyone.(Vers. 2.)
(Verse 2.) For those who speak in a tongue do not speak to people but to God; for no one understands them, but they speak mysteries in the Spirit. This is what is meant, that whoever speaks in an unknown tongue speaks to God; for he understands all things; but in fact, they do not understand, and therefore they make no progress in this matter. They speak mysteries in the Spirit, not with understanding; for they do not know what they are saying.(Vers. 3.)
(Verse 3.) For he who prophesies speaks to men for edification and exhortation and consolation. He is built up, indeed, when he learns the solution of questions. But exhortation is made to him so that he may desire to prophesy, and he is consoled because he sees the contempt of discipline in hope. For the knowledge of the law strengthens the souls and incites them to the progress of better hope.(Vers. 4.)
(Verse 4.) The one who speaks in a tongue builds up himself; but the one who prophesies builds up the church. For the one who speaks in a tongue builds up himself, but the one who prophesies builds up the whole congregation, so that they may understand what is being said. Prophets are interpreters of Scriptures; just as a prophet predicts future events that are unknown, so here, by revealing the meaning of the Scriptures, which is hidden from many, one is said to prophesy.(Vers. 5.)
(Verse 5) But I want all of you to speak in tongues, but even more to prophesy. The one who speaks in tongues cannot forbid it, for he says that this gift is of the Holy Spirit. But prophecy should be pursued even more, for it is more useful. For the one who prophesies is greater than the one who speaks in tongues, unless there is someone to interpret. For if there is interpretation, then there is no lesser value, for it builds up the Church, and this is greater because it benefits everyone. For here through the gift of God he speaks in tongues, who also interprets, as it is written in the Acts of the Apostles (Acts 2:4).(Vers. 6.)
(Verse 6) Now, brothers, if I come to you speaking in tongues, how will I benefit you unless I speak to you either by revelation, or by knowledge, or by prophecy, or by teaching? All these things have the same meaning; for no one can teach unless they are understood.(Vers. 7, 8.)
(Vers. 7, 8.) However, things that make sounds without a soul, whether it be a flute or a lyre, if they do not give a distinction of sound, how will it be known what is being played on the flute or what is being played on the lyre? For if the trumpet gives an uncertain sound, who will prepare himself for battle? Since examples are more persuasive than words, he commends examples by which they easily obtain that those who cannot interpret should not speak in tongues in the Church. Why would he speak, when no one understands him?(Vers. 9.)
(Verse 9.) So also you, unless you give speech that is understood, how shall it be known what you are saying? For you will be speaking into the air; that is, accomplishing nothing. For there are, it may be, so many kinds of languages in the world, and none of them is without signification. Forasmuch, it may be, as there are many kinds of languages, yet they have their own significations of words that they may be understood.(Vers. 10, 11.)
(Vers. 10, 11.) If, therefore, I do not understand the power of the voice, I will be a barbarian to the one to whom I am speaking, and the one speaking will be a barbarian to me. It is not advised that they strive to appear barbarians to each other through an unknown language, but because it is a matter of harmony, they must strive for this; so that through unity of understanding, they may rejoice in common joy.(Vers. 12.)
(Verse 12) So you also, since you are eager for spiritual gifts, seek to excel in building up the church. Therefore, the one who speaks in a tongue should pray for the interpretation. For if I pray in a tongue, my spirit prays but my mind is unfruitful. So what should I do? I will pray with my spirit, but I will also pray with my mind. I will sing with my spirit, but I will also sing with my mind. Otherwise, if you bless with the spirit, how will the outsider say "Amen" at your giving of thanks, since he does not know what you are saying? For you may be giving thanks well, but the other person is not edified. I thank God that I speak in tongues more than all of you; nevertheless, in the church I prefer to speak five words with my mind in order to instruct others, rather than ten thousand words in a tongue.(Vers. 13.)
(Verse 13) Therefore, the one who speaks in a tongue should pray to interpret. The one who desires to speak in tongues is advised to pray so that they may receive the gift of interpretation; so that their devotion may benefit others.(Vers. 14.)
(Verse 14.) For if I pray in a tongue, my spirit prays but my mind is unfruitful. It is evident that my mind is ignorant if I speak in a tongue that I do not understand, just as the Latin people are accustomed to singing in Greek, delighting in the sound of the words; yet they do not know what they are saying. But the Spirit, who is given in baptism, knows what the mind prays for when it speaks or prays in a language that is unknown to it; but the mind, which is the soul, is unfruitful. For who can benefit, if they do not understand what is being said?(Vers. 15.)
(Verse 15) What is it then? I will pray with the spirit, I will pray with the mind also; I will sing with the spirit, I will sing with the mind also. This means that when someone speaks in this language, which they know, they are praying with both their spirit and their mind; for not only does their spirit, which I mentioned is given in baptism, understand what is being prayed, but their mind likewise does not ignore the psalm.(Vers. 16.)
(Verse 16.) Furthermore, if you bless with the spirit; that is, if you praise God in an unknown tongue before those who are listening: Who takes the place of the unlearned? How can he say 'Amen' to your blessing, when he does not understand what you are saying? For the uninstructed listener, not understanding what is being said, does not know the end of the prayer, and does not respond 'Amen', that is, 'truly'; so that the blessing may be confirmed. Through these, the confirmation of prayers is accomplished, for they respond 'Amen', so that all things spoken may be confirmed with truthful testimony in the minds of those who hear.(Vers. 17.)
(Verse 17) Well indeed, you give thanks well. He is speaking about someone who speaks to himself, because he knows what he is saying. But others are not edified. If indeed you come together to build up the Church, the things that are said should be understood by those who are listening. For what benefit is it for someone to speak in a language that only they know; so that the one who listens does not benefit? Therefore, in the Church, one should be silent so that those who speak may be helpful to the listeners.(Vers. 18.)
(Verse 18) I give thanks to my God that I speak in the language of all of you. Since he said earlier that speaking in tongues is a gift of the Holy Spirit, he refers it to God that he speaks in the language of all. And lest he should seem to say this out of envy, he shows that all of them do indeed speak in tongues, yet it is not very profitable.(Vers. 19.)
(Verse 19.) But in the church, he says, I desire to speak five words by the Law, so that I may also build up others, rather than ten thousand words in a tongue. It is more useful to speak with few words in the opening of speech, which everyone can understand, than to have a lengthy discourse in obscurity. These were Hebrews, who sometimes used the Syriac language, mostly Hebrew, in their treatises or offerings for commendation. For they boasted of being called Hebrews because of the merit of Abraham, but the same Apostle considered it of no importance, saying: But far be it from me to boast, except in the cross of our Lord Jesus Christ (Galatians 6:14). Some people, imitating them, preferred to speak in an unknown language to the people in the church rather than their own.(Vers. 20.)
(Verse 20) Brothers, do not be children in understanding, but be infants in malice, so that you may become mature in understanding. He wants them to be mature so that they may know what is necessary for the instruction of the Church, and so that, departing from malice and errors, they may strive for those things which are beneficial for the advantage of their brothers. For the one who acts in a way that benefits others, especially a brother, is truly mature in understanding.(Vers. 21.)
(Verse 21.) For in the Law it is written: 'In other tongues and in other lips I will speak to this people, and even then they will not listen to me,' says the Lord (Isaiah 28:11). The Lord spoke this about those whom He foreknew would not believe in the Savior. To speak in other tongues and in other lips is to proclaim the New Testament, as the prophet Jeremiah says: 'Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah' (Jeremiah 31:31). This is to speak in a different manner, so that the words of the Old Law do not remain the same; when they hear that the Sabbath is abolished, the new moon is no longer observed, circumcision ceases, sacrifices are changed, and foods that were previously prohibited are now allowed to be eaten, and that Christ is proclaimed as God from God. This is to speak in other tongues and in other lips, and even then they did not want to obey the faithless God. And it can be understood in this way, that because many of the Jews were malicious, and therefore it was not worthy to speak the Gospel to them openly, he spoke to them in parables; and understanding, they would not be revealed to them because they were evil, nor would they correct themselves in this way; so that they would make themselves deserving to hear the words of God through explanation. Hence the disciples say to the Lord: Lord, why do you speak to them in parables? And the Lord said, 'To you it has been given to know the mystery of the kingdom of God, but to them it has not been given; so that they may see and not perceive, and may hear and not understand' (Mark 4:11). They did not want to receive salvation unworthily, which they perceived to be based on their own merits, and they did not desire to turn to God in this way.(Vers. 22.)
(Verse 22.) Therefore, tongues are a sign. That is, the speeches of God are obscured by the veil of an unknown language, so that they may not be seen by the faithless. When unknown languages are heard, it is a sign that it has been done because of disbelief, so that the one who hears may not understand. Not for those who believe, but for those who do not believe: this is what he means when he says that tongues are useful for hiding the meaning from unbelievers. However, prophecy is for believers, not unbelievers. This is, it is not fitting for the faithful to hear languages that they do not understand; but for the unbelievers, who are not worthy to understand, as the prophet Isaiah says: Go and tell this people: You will hear with your ears, and you will not understand, etc.(Vers. 23.)
(Verse 23.) If the whole Church comes together in one place and everyone speaks in tongues, and outsiders or uninstructed people come in, won't they say that you are out of your minds? It is evident that if everyone speaks in different tongues, there will be a confused and disorderly crowd, like someone who is experiencing madness.(Vers. 24, 25.)
(v. 24, 25) But if all prophesy, and an unbeliever or outsider enters, he is convicted by all, he is called to account by all, the secrets of his heart are disclosed, and so, falling on his face, he will worship God and declare that God is really among you. For every deception seeks darkness and shows false things as true; therefore, among us, there is nothing cunning, nothing under a veil: but simply one God is praised, from whom all things are, and one Lord Jesus, through whom all things are (1 Corinthians 8:6). For if there is no one who understands or from whom he himself is examined, he can say that there is a certain seduction and vanity, which is sung in languages because it is of modesty if it is revealed.(Vers. 26.)
(Verse 26) So what then, brothers? When you come together, each of you has a song: that is, he speaks praise to God through a song. Each has a teaching: that is, he has an explanation of the senses through spiritual wisdom. Each has a revelation: that is, he is under the influence of a prophecy of hidden things, which reaches the minds of all, with the help of the Holy Spirit. Each has a tongue; so that those who could speak in tongues would not be saddened, he allowed them to speak in languages, but with the requirement of interpretation. Therefore he says: He has interpretation; so that if an interpreter were present, there would be a place for speaking in tongues.Let everything be done for building up. This is the conclusion, so that nothing is done in vain in the Church, and this should be worked at even more, so that even the inexperienced may make progress; so that nothing remains obscure for the body due to inexperience. Therefore, he wants everyone to come together with various spiritual gifts, so that, being eager in their souls, they may encourage one another and compete for the better gifts, for the enlightenment of the brothers.
(Vers. 27.)
(Verse 27.) If anyone speaks in tongues, let it be by two, or at the most by three, and let one interpret. This means that two or three should not speak in tongues at the same time, but individually, so as not to appear insane. Therefore, to prevent the day from being dominated by those speaking in tongues and their interpreters, and to allow the prophets time to discuss and explain the Scriptures, who are the enlighteners of the whole Church.(Vers. 28.)
(Verse 28) But if there is no interpreter, let him keep silent in the church and speak to himself and to God; that is, let him pray quietly within himself or speak to God, who hears all things, for in the church he ought to speak in a way that benefits everyone.(Vers. 29.)
(Verse 29.) But let the prophets speak two or three, and let the others pass judgment. He maintained this method by saying: Let two or three speak, and let the others evaluate, as stated before. And he permitted others to ask questions about matters that may be unclear or that someone may not understand; these are different kinds of abilities, which can be clarified through a broader discussion.(Vers. 30.)
(Verse 30.) But if it has been revealed to someone who is sitting, let the one who was sitting first keep silent: that is, let the superior permit the inferior, if they are able, to speak, and let them not be upset; for it is possible for the gift to be given to that person also, so that they may speak, even though it was not granted to the superior. For just as the whole cannot be granted to one person, even though they are superior, so too nothing can be imparted to someone, even though they are inferior, so that no one may be empty of the grace of God.(Vers. 31.)
(Verse 31.) For you can all prophesy one by one, so that all may learn and all may be encouraged. This is the tradition of the Synagogue, which we want to follow, because indeed it is written for Christians, but those who were made from the Gentiles, not from the Jews; so that while sitting they may discuss, with the elders having authority in the chairs, the followers in the seats, and the last ones on the floor on mats. If it is revealed to them, they are instructed to give a place for speaking and not to be despised; for they are members of the body.(Vers. 32.)
(v. 32) And the spirit of the prophets is subject to the prophets. For since it is the same Spirit who reveals the future to the prophets and inspires those who interpret the Scriptures, he pours himself out according to the nature and quality of the causes involved. Therefore, it is said that the spirit is subject to the prophets, in order to kindle their minds with the hope that the Spirit's efforts will assist the righteous. For it is with the greatest desire to proclaim the things of God that he comes to their aid, fulfilling the will of those who have a good purpose. For it is said about the Savior: 'They drank from the spiritual rock that followed them, and the rock was Christ' (1 Corinthians 10:4). This means that they were both subject to and followed; for when human support failed, Christ was present to offer assistance. In the same way, the Spirit is said to be subject in order to assist the good efforts when it prompts them; for someone is considered subject when they bring to completion the initiatives of another.(Vers. 33.)
(Verse 33) For he is not the author of dissension, but of peace. Therefore, since he is the author of peace, as the Savior says: My peace I give to you, my peace I leave with you (John 14:27); no one should prevent another from speaking, nor should one who is speaking, with the desire to contradict, resist; lest there be discord in the body. For those who are called to peace should strive for patience, lest the rights of peace be violated. As I teach in all the Churches of the saints. With these words, he encourages them to do what he has commanded, as he himself testifies that he preaches in a similar manner to the churches of the saints.(Vers. 34.)
(Ver. 34.) Let your women keep silent in the church. Now he teaches what he had omitted to mention earlier; for he had previously commanded that women be forbidden in the church, but now he shows that they should be quiet and modest: so that it may be worth their while, because they are veiled (I Cor. XI, 5). For if the image of God is man, not woman, and woman is subject to man by the law of nature; how much more should they be subject in the church out of reverence for Him, who is His representative, and is also the head of man! For they are not permitted to speak, but to be in silence, as the Law also says. What does the Law say? 'Your desire shall be for your husband, and he shall rule over you.' (Gen. III, 16). This is a specific law; hence Sarah called her husband Abraham her lord: and therefore they are commanded to be in silence, lest the judgment of the aforesaid law be weakened, of which Sarah, subject to her husband, was mindful, as it is said (Gen. II, 24). Although they are one flesh, they are commanded to be subject for two reasons; because they are of the husband, and through them sin entered.(Vers. 35.)
(Verse 35.) But if they desire to learn anything, let them ask their own husbands at home; for it is shameful for a woman to speak in church. It is shameful, because it goes against the discipline, that in the house of God, who has commanded them to be subject to their husbands, they presume to speak about the Law; since they know that men have authority there, and it is more proper for them to devote themselves to prayer in the house of God, keeping their mouths shut and opening their ears, to hear how the mercy of God has conquered death through Christ, which reigned through them. For if they dare to speak in the church, it is a disgrace; because they cover themselves so that they may appear humble: but those women show themselves shameless, which is also a reproach to men; for the insolence of women is also a criticism of their husbands.(Vers. 36.)
(Verse 36) Has the word of God come to you alone, or has it spread among you? These are words of rebuke; for they were inflated as if this salvation had been promised to them alone; and by their example, other nations were called to faith, or there would be no one who could receive the grace of God, proclaimed by the apostles. For they boasted as if they were giving a favor rather than receiving it, by coming to faith; hence he says: Has the word of God come to you alone? For anyone who wants to buy something, which they know is not required by some, when they approach the purchase with a certain disdain, as if they were providing a favor to the seller. Therefore, the Apostle reproaches this in Corinth, who presented themselves in such a way with a sense of vanity; as if they themselves did not obey the words of faith, there would be no one who believed, as it is said to the Jews: It was necessary for you to speak the words of this life first, but because you rejected them, making yourselves unworthy of eternal life, behold, we turn to the Gentiles (Acts 13:46).(Vers. 37.)
(Verse 37.) If anyone considers himself to be a prophet or spiritual, let him acknowledge the things that I am writing to you, that they are the Lord's commandments. By saying this, he touches on the aforementioned false apostles, by whom they were corrupted, who taught not divine but earthly things according to human desires. Therefore, he declares that he does not present anything of his own, but of the Lord, so that those whom he persuades may appear to be acquired by God, not by men. With this confidence and steadfastness, he preaches, having a clear conscience, because he does not seek to please men, but God. He does not flatter sinners, that they may increase, but he warns them to stop.(Vers. 38.)
(Verse 38.) But if anyone does not know, he will be unknown. Rightly so, because whoever does not acknowledge that he speaks what the Apostle says, he himself will also be unknown by the Lord on the day of judgment, as the Lord says: Amen I say to you, I do not know you. (Matthew XXV, 12).(Vers. 39.)
(Verse 39.) Therefore, brethren, have zealousness for prophesying. Even though he rebukes them and reproaches them in many things because they departed from his tradition, nevertheless he calls them brethren, for Isaiah says to the people of the Lord: Tell those who do not walk rightly in my ways: You are our brethren (Isaiah 66:5). So, in order to comfort them after the rebukes, he calls them brethren; and he encourages them to be zealous for prophecy, so that through constant discussion and explanation of divine law they may become more knowledgeable, in order to learn that the preaching of the false apostles is perverse.And do not forbid speaking in tongues. And this is because of love, so that those who can speak in tongues, if an interpreter is present, they may not be prohibited, so that there will be no division.
(Vers. 40.)
(Verse 40.) But let everything be done properly and in order; that is, according to the aforementioned order. And properly, that is done with peace and discipline.Chapter XV.
(Vers. 1, 2.)
(Verse 1,2.) Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain. He shows them that if they have been deceived in this matter which is set forth, they have lost what they believed; for the whole hope of believers is in this sense, that the dead will rise again. But when he says, 'In which you also stand,' he is speaking to those who were firm in the faith of this tradition; for he speaks indiscriminately, so that both those who are in the faith may rejoice, and those who waver may grieve and correct themselves.(Vers. 3.)
(Verse 3.) For I delivered to you as of first importance, that Christ died for our sins according to the Scriptures. He mentions the Scriptures of the Old Testament which foretold the coming passion of the Lord. For the prophet Isaiah says: 'He was led like a sheep to the slaughter' (Isaiah 53:7). And among other things: 'For he will be taken away from the land of the living, his life taken away from the sins of my people' (Ibid., 8): these things are recognized in Christ. But because it appears to signify a past time, it is not contrary; for with God, who knows all things beforehand, nothing is future; therefore it says that what will be in the future is as if it were already done. For in the Apocalypse of John the Apostle it is said: The Lamb that was slain from the foundation of the world (Rev. 13:8). Because it is said to be done, since it will not be otherwise than as God knows, it is done; it is made for us, not for God, because with God there is nothing that can be called future. And in the Psalm it says: The Lord reigns from the tree (Psalm XCV, 10). And Moses, referring to his cross, signified thus, saying: Then you will see your life hanging before your eyes, and you will not believe (Deut. XXVIII, 66). Therefore, in the same cause and sometimes in the significance of the future time, it is placed, lest it be defended as not said about Christ by the wicked, if it signified the whole almost as past.(Vers. 4.)
(Verse 4) And because he was buried. There is no doubt that the dead are buried, as the prophet Isaiah says: And I will give the wicked for his burial (Isaiah 53: 9).And because he rose on the third day according to the Scriptures. All things are closed in faith; therefore, under the person of the people, the resurrection of the Lord on the third day is described as future. For the prophet Hosea says: After two days he will revive us, on the third day he will raise us up, and we shall live in his sight (Hosea 6:3). For just as all have risen in Christ, so all are dead in Adam; no faithful person denies this. In a similar way, in the psalm, speaking under the person of a man, it also signifies about Christ, saying: You have subjected all things under his feet; you have crowned him with glory and honor (Psalm 8:8).
(Vers. 5.)
(Verse 5) And because he appeared to Cephas: that is, Peter. This was also reported by Cleopas and his companion to the disciples, as written in the Gospel according to Luke, which appeared to Peter alone. Afterwards, he appeared to the eleven (Luke 24:34). And this is recorded in the Gospel.(Vers. 6.)
(Verse 6) Then He appeared to more than five hundred brethren at once. This He speaks by His own faith. Of these, many remain until now, but some have fallen asleep. Of those whom the Lord appeared to after His resurrection, He says that many were still in the body at that time.(Vers. 7.)
(Verse 7) Then he appeared to James. He appeared specifically to James, just as he did to Peter. I think this was done to strengthen the faith in the resurrection through various appearances. Afterwards, to all the apostles. He appeared again to all the apostles on a mountain, where Jesus had appointed them, as Matthew the evangelist reports (Matthew 28:16). Before, in Jerusalem, eight days after his resurrection, that is, on the Lord's Day, with the doors locked, he entered and appeared to the disciples in order to strengthen the heart of Thomas, as the apostle John states (John 20:26). For on the mountain it is understood that he gave them the commandments.(Vers. 8)
(Verse 8) But last of all, he appeared to me as to one born prematurely. And indeed, he appeared to me first in the sky, then while praying in the temple. (Acts 9:4; 22:17). He called himself born prematurely because he received the apostleship in Christ after the appointed time, after Christ ascended to heaven with his flesh.(Vers. 9, 10.)
(Vers. 9, 10.) For I am the least of all the apostles. He humbles himself and attributes it to the circumstances of the time; for he is lesser in time, not in dignity. But because he was also a persecutor, he inclines himself, saying: I am not worthy to be called an apostle, because I persecuted the Church of God. But by the grace of God, I am what I am. He gives glory to God, who chose him, and does not defend his own dignity, but declares himself unworthy. Therefore, he truly deserves more, knowing that the Lord has said: He who humbles himself will be exalted (Luke 14:10).And his grace toward me was not in vain. He says this because he did not receive less grace in his apostleship just because he persecuted the Church. But I worked harder than all of them. He adds to the argument that he was not only not inferior, but even more so because of the steadfastness with which he thrived in Christ, he was afflicted, and not taking it lightly, he became more worthy. Not I, however, but the grace of God with me. Lest he be thought to have boasted in himself, he immediately humbles himself, attributing not only this to himself, but to the grace of God; so that he always gives all glory to God, from whom he is rightly exalted.
(Vers. 11.)
(Verse 11) Therefore, whether it is I or they, this is what we preach, and this is what you believed. This is what he indicated earlier, that he did not receive less grace in his preaching than the other apostles, but the same grace. Hence, it more clearly shows the unfaithfulness of the Corinthians, because when this faith had been made known to all the churches, they had turned away from this faith and hope, as he stated, saying:(Vers. 12, 13, 14.)
(Vers. 12, 13, 14.) But if Christ is preached, that he rose from the dead; how do some among you say that there is no resurrection of the dead? If there is no resurrection of the dead, neither has Christ risen. And if Christ be not risen, then is our preaching vain, and your faith is also vain. These things were given by false apostles, who claimed that Christ was neither born, nor suffered in the flesh, nor rose from the dead: as denoted by the Apostle John, who denied that Christ came in the flesh. Where it says, Whoever denies that Christ came in the flesh, this is the Antichrist: and whoever denies the Son, does not have the Father either (I John 4:3). They would walk around and undermine the faith of some, so that they would not be considered foolish by the wise of the world; for the wise of the world consider the resurrection of the dead to be foolish. But if, he says, it is true that Christ did not rise, we are false preachers, and your faith is in vain. For this they have believed, as the Apostle preached, that the dead will rise, and they have been drawn to faith by this hope. But he asserts that this belief has certainly led to their detriment if they believed that it will not come to pass; and it is a matter of shame for someone to profess to believe something that is false. Therefore, he instills shame in them and says their labors are in vain; if what they heard from false apostles is true, that the dead will not rise: which certainly no one can bear to hear about themselves; so that seeing that this is against themselves, they would return to their original faith.(Vers. 15.)
(Verse 15) We are also found to be false witnesses of God, because we testified against God that he raised Christ, whom he did not raise. For if it is true that God raised Christ from the dead, then this person is a false witness against God and argues against his divine power. However, if it is true that Christ was raised from the dead, then what should be said about someone who is both a false witness against God and claims that his work is foolishness?(Vers. 16, 17.)
(Verse 16, 17.) For if the dead do not rise, neither has Christ risen. And if Christ has not risen, your faith is in vain; you are still in your sins. Therefore, those who have fallen asleep in Christ have perished. They are afraid that because no one wishes evil upon themselves, they should grieve that they have begun to believe what is against them. For who would not want to hear that their sins have been forgiven?(Vers. 18.)
(Verse 18.) Therefore, even those who have fallen asleep in Christ have perished. He adds to the terror, because they do not want to consider the loss of their loved ones as a destruction. For those who have departed from this world with this hope did not fear being killed; because they believed in the resurrection by the example of Christ, and it is not true, they have perished. He says this to them, who do not want to hear about the death of their loved ones; so that he may remove from them what they previously wanted to hear in error.(Vers. 19.)
(Verse 19.) If in this life we only hope in Christ, we are of all people most to be pitied. It is clear that both in this present life and in the future, we hope in Christ; for Christ does not abandon his servants here, but grants them grace, and in the future they will be in eternal glory. But if there were no hope for the future life, we would be most pitiable, as he said. For why endure fasting, vigils, hardships, a pure life, righteousness, mercy, and death, if there will be no reward for them in the future? But the incredulous ones enjoy this life.(Vers. 20, 21.)
(Verse 20, 21) But now Christ is risen from the dead, the firstfruits of those who have fallen asleep. For since by man came death, by man also came the resurrection of the dead. By saying this, he is touching on the false prophets who denied that Christ was born and thus did not believe in the resurrection of the flesh; for he who is not born does not die. However, he proves that Christ has risen from the dead, because he was a man, so that it is not doubtful that a man was raised from the dead by God; and because by the sin of man death was found, the righteousness of Christ deserved the resurrection of the dead.(Vers. 22.)
(Verse 22.) For just as in Adam all die, so also in Christ all will be made alive. This he says, because just as Adam, by sinning, found death and held all his descendants under its power, that they might be dissolved, so also Christ, without sinning, and by this conquering death (for he who does not sin conquers death, because death comes from sin), has acquired life for all those who are part of his body, that is, resurrection. Therefore, even though he grants a general resurrection, so that just as in Adam all, whether righteous or unrighteous, die, so also in Christ all, both believers and unbelievers, will rise again, even though unbelievers will rise to punishment, they nevertheless seem to be made alive, because they will receive their bodies, which will no longer die but will suffer punishment in them without end, which they refused to believe.(Vers. 23.)
(Verse 23) But each in his own order. Now he wants to explain the order of the resurrection, so that they do not think it is a fable; because it has not yet happened to the others: he explains their orders and times, when it happened, and when it will happen, so that the dead may rise. Christ is the beginning. As it is testified in the Acts of the Apostles that it is written in Moses (Acts 26:23). If Christ is passible, if he is the first to rise from the dead, etc. Therefore, he rose again in order to become a form for those who believe in him. Then, there are those who belong to Christ, who have believed in his coming. This must be understood in two ways: because in his second coming, the saints will rise again according to the faith of the Book of Revelation (Rev. 20:12), just as in his first coming when he rose again, many bodies of the saints also rose (Matt. 27:52), as a testimony to the defeated and plundered death. Therefore, under one meaning, it comprehends the twofold advent of the Lord.(Vers. 24, 25, 26.)
(Verse 24, 25, 26.) Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. This is the saying, that when the kingdom is handed over, the end of the world will come, and the resurrection will be complete. But some, frightened by the harshness of the language, deviate from the intended meaning as they try to interpret it piously. For they shudder at the sound of the word, hearing, 'When He shall have delivered up the kingdom to God, even the Father' (1 Corinthians 15:24). They think that by this delivery of the kingdom, if it be understood according to the sound of the word, it will remain vacant, so that if He shall have delivered up, He Himself will no longer have it, as though the Father, by delivering up all things to the Son, should have emptied Himself. For the Lord Himself also says, 'All things are delivered unto Me of My Father' (Matthew 11:27). And afterwards: 'And this is life eternal, that they might know You the only true God, and Jesus Christ, whom You have sent' (John 17:3). Behold, while the Son reigns, the Father also reigns. But how can it be believed that the Son, in handing over the kingdom, will empty Himself, when the angel says to Mary: 'And the Lord God will give Him the throne of David, His father, and He will reign in the house of Jacob forever, and His kingdom will have no end' (Luke 1:32)? And Daniel, speaking of the same kingdom, says among other things: 'The God of heaven will raise up another kingdom that will never be destroyed, and this kingdom will be eternal' (Daniel 2:44). Therefore, let no one doubt that the Son will always reign with the Father. Now, this is the tradition of the kingdom: when all things have been subjected to the Son and have worshipped him as God, death being destroyed, then the Son will show them that he is not the source of all things, but rather through whom all things exist. And this will be to hand over the kingdom to God the Father, to show that he himself is the source from which all fatherhood in heaven and on earth is named (Ephesians 3:15): and then there will be the end. However, the destruction of death is the resurrection of the dead.(Vers. 27, 28.)
(Verse 27, 28) But when he says, 'All things are subjected to him,' it is clear that he is excepted who subjected all things to him. And when all things are subjected to him, then the Son himself will also be subjected to him who subjected all things to him, that God may be all in all. This is the same meaning that he now explains, to show what it means to give the kingdom to God and the Father. But he adds this to the meaning, because when the Father hands over the kingdom to the Son, he does not subject himself to him, as the Son subjects himself to the Father; for it is incongruous for the Father to be subjected to the Son. Therefore, the Father has subjected all things to the Son, so that he may be honored as the Father is honored. And when all things have confessed Christ as God, being placed under his feet, then Christ the Lord himself will be subjected to God the Father, so that God may be all in all. This is said because when the pride of all rulers and powers and dominions has been crushed, and they have worshiped Christ as God, then Christ, because of the unique authority of the Father, will indeed reveal himself as God, but from God, so that the sublime and ineffable authority of the one principle may remain. This is to submit oneself as the Son to the Father, that is, to be God in all things; because when every creature learns that its head is Christ, and Christ's head is God the Father; God the Father is in all things. (Phil. II, 10, 11), that is, that every creature may feel as one, that with one voice, every tongue of the heavenly, earthly, and infernal confess that God is one, from whom all things are. But if he had said: That God may be in all things; it would be understood that he is indeed in all things, but through affection or common sense; yet not that those same things are from him. But when he said, 'All things in all', he signified that both they are from him and in him: from him, because they are created by him; in him, because in the confession of all, God is one. Yet the Son is not subject to the Father as a creature is to the Son.(Vers. 29.)
(V. 29) Otherwise, what will they do, who are baptized for the dead, if the dead do not rise at all? Why then are they baptized for them? To such a degree does he wish to demonstrate the resurrection of the dead, that he provides their example, who were so certain about the future resurrection, that they were even baptized for the dead, if perhaps death had overtaken someone: fearing that the one who had not been baptized would not rise, or would rise in a bad way, the living were submerged under the name of the dead. He subjects: Why are they baptized for them? This example does not prove their actions, but rather shows steadfast faith in the resurrection.(Vers. 30, 31.)
(Verse 30, 31.) Why are we also in danger every hour? I die every day for your glory, which I have in the Lord. By saying: Why are we also in danger? He distinguishes between people, showing that those who are baptized for the dead are not Catholic. Furthermore, he said above: Why are they baptized for them? Are we also baptized for them? For even Jephthah, though in a matter that could not be fulfilled, was found faithful in offering his daughter according to his vow, which he foolishly made (Judges 11:39). Therefore, it is not the action that is approved, but the perseverance of faith is held up as an example. He mentions the dangers and hardships faced by preachers, saying: What do we risk? and it is understood: unless because we hope in the future resurrection, as mentioned above. For being secure that true life will follow after this death, they do not fear the dangers inflicted by unbelievers, because of their zeal, whom they mourn because they believed they have lost. Therefore, he shows his concern, which he had for their salvation, because of the promised glory from the Lord, as it is also said in the Law: Lift up your voice like a trumpet; if they hear you, you will gain their souls. (Ezekiel 33:5). The Apostle hurriedly and always anxiously worked, so that the glory for him would increase before God for the salvation of many.(Vers. 32.)
(Verse 32.) If I fought with beasts at Ephesus according to the judgment of men, what does it profit me if the dead are not raised? This means that if, according to human understanding (which does not see it as possible for the flesh, once dissolved, to be reformed and come to life, and therefore does not believe in the future resurrection of the dead), I am offered to beasts, I did not fear death and gained nothing. But this is not the case, because being certain of the promised life, I not only did not fear death but willingly allowed myself to be offered to beasts, as it is mentioned in the Acts of the Apostles: For I am not only ready to be bound, but also to die in Jerusalem for the name of the Lord Jesus Christ (Acts 21:13).Let us eat and drink, for tomorrow we shall die. This is what the prophet Isaiah said about those who, as if there were nothing after death, cared only about their stomachs, just like those who corrupted the Corinthians.
(Vers. 33.)
(Verse 33.) Do not be seduced, corrupt good morals with evil conversations. It means that by associating with evil people, one's good intentions can be undermined; for the constant influence of wicked speech corrupts the mind, and therefore one should avoid them. Indeed, whoever wants to preserve the faith they have received should especially avoid those who oppose it from the very beginning, so that they may fulfill what they have deemed beneficial.(Vers. 34.)
(Verse 34.) Be watchful, be righteous, and do not sin. It is warned to be watchful, lest by the deception of a depraved mind and led astray from faith, they are corrupted by not believing in the resurrection of the dead. It is commanded to be righteous, so that not only earthly justice is cultivated, but also heavenly justice; because earthly justice does not make one deserving, just as it does not make one guilty. For what is great about not taking what belongs to others, when this is out of fear? But what is truly great is to give from one's own possessions to someone in need, and this is true justice. And so that they would not sin, He subjected them; from which He wanted it to be understood that He did not command the preservation of temporal justice, but divine justice; because whoever preserves celestial justice is undoubtedly perfect in this present life.For some have ignorance of God, I speak this to your shame. They ignorantly believed that those who were being converted among them were foolish to believe in the resurrection of the dead. Therefore, they were ashamed as if to imprudent people; for they believed those who had ignorance of God, who taught against the decrees of God.
(Vers. 35.)
(Verse 35.) But someone will say: How will the dead be raised? With what kind of body will they come? You foolish person! What you sow does not come to life unless it dies.(Vers. 36.)
(Verse 36.) Foolish one, what you sow does not come to life unless it dies first? For with a human being, not necessarily by the authority of the Law does it act, so that it may persuade by examples, which if it were to accept, it would not err: but by natural reason, with which it flatters itself, so as not to believe that dissolved and dead bodies can rise again. For it shows that dead things are restored to life and multiplied again, so that human error may be confounded.(Vers. 37, 38.)
(Verse 37, 38.) And what do you sow? You do not sow the body that will be, but a bare grain, like wheat or some other grain; but God gives it a body as he has chosen, and to each kind of seed its own body. So if a bare grain is sown and by the divine will and the ministry of the elements it is raised, having many useful increases of human benefit, why is it not credible that the dead can be raised by the power of God, with their substance improved but not multiplied in number? What, therefore, is required from the unbeliever for the dead to rise with their bodies, when examples of this improved resurrection, not of lost substance, precede faith? Because each person will receive their own body, in which Adam was created, according to the examples mentioned above.(Vers. 39.)
(Verse 39.) Not all flesh is the same flesh: but one is the flesh of men, another the flesh of beasts, another the flesh of birds, and another the flesh of fish. Though all flesh comes from the same mass, there is such diversity in them, that one expenditure would produce different kinds. Let the sophists of the world and the scrutineers of the stars now declare, if they can comprehend what is beyond themselves, when they do not know what is within themselves. Finally, all the worldly philosophers, who refused to humble their minds to the law of God, so as to accept His faith, always asserting different and contrary things, have confounded each other with empty disputes; because in none of these has the sign of testified truth been recognized, which would commend the doctrine by putting it before words, just as God has decreed for our discipline, which is not proven by words, but by power, to which words cannot resist. Just as from one substance different animals are made, so also in the resurrection different humans will be of different dignity, so that each one may appear as they deserve, since even here we see the diversity of bodies.(Vers. 40.)
(Verse 40) And there are heavenly bodies and earthly bodies, but the glory of the heavenly is one, and the glory of the earthly is another. Heavenly bodies are those of the resurrected, while earthly bodies are those before they die or resurrect. And just as Christ is heavenly, so the heavenly bodies are called as such. And from Adam, because he is earthly, the earthly bodies are called as such.(Vers. 41.)
(Verse 41.) Other is the brightness of the sun, other is the brightness of the moon, and other is the brightness of the stars; for one star differs from another in brightness. He uses the comparison of one nature to explain the concept of an indiscriminate substance; for just as the sun and moon and stars, although they are of the same nature, are nevertheless of different brightness, so too humans, although they are of the same kind, will be rightly different in glory; so that the dignity of those who have the hundredfold number may equal the brightness of the sun, those who were the first rivals in order to be perfect, as it is said: Then the just will shine like the sun in the kingdom of their Father (Matthew 13:43). Those who have earned sixty points through good works should be compared to the brightness of the moon, so that they may have the merit of the second degree. The merits of those who have attained thirty points, through their just labors, should be compared to the brighter stars, granting them the dignity of the third degree. As for the following stars, which are intermediate between the bright and the dim, sinful humans should be associated with them, as they have desired to attain no degree of honor among the three. But the resurrection of the wicked is similar to dark stars and the last of all, because they have followed error and are comparable to stars leading into error, as the Apostle Jude says in his Epistle (Jude 1:13). For unbelief cannot have a clear resurrection; just as a coal covered in its ashes is blinded, so too those enveloped in the darkness of their own deceit will be devoid of light.(Vers. 42.)
(Verse 42.) Thus too will be the resurrection of the dead. He gives examples, so that there is no doubt that the resurrection of the dead will happen; so that, having received reason, no one doubts. It is sown in corruption, it will rise in incorruption. To sow is to bury, so that it may be corrupted: but to rise in incorruption is to not be able to be corrupted anymore, but to have the splendor of immortality.(Vers. 43.)
(Verse 43.) It is sown in dishonor, it will rise in glory. It is sown in dishonor; because when it is placed in darkness, it becomes foul and infested with worms: but it will rise in glory; because it will be awakened and will be a light, and will suffer no damage from filthiness. It is sown in weakness, it will rise in power. It is sown in weakness; because it is immobile and unmanageable: but it will rise in power, because it will then be completely one and vigorous.(Vers. 44.)
(Verse 44.) The animal body is sown, the spiritual body will rise. If there is an animal body, there is also a spiritual body. The animal body is sustained by food, in order to live; but the spiritual body, having no need for these things, is transformed into life. All the aforementioned is enclosed in this sense; for nothing else is contained in the higher state, except that the animal body dies and the spiritual body rises, which neither eats, nor drinks, nor becomes ill, nor is foul, nor is tainted by nature.(Vers. 45.)
(Verse 45) The first man, Adam, was made into a living soul. This is said in Genesis (Gen. II, 7) because, by receiving the breath of God's spirit, man was made into a soul that was not alive; for the function of the spirit is to give life to the body, but in such a way that it does not have continuous life unless it uses the help of food and drink. But the last Adam was made into a life-giving spirit: that is, the one who was previously made into a soul was made into a spirit through resurrection; so that he cannot die, because he will become entirely living.(Vers. 46.)
(Verse 46.) But not first what is spiritual; for the animal [comes] from Adam, but the spiritual [comes] through Christ and the resurrection of the dead.(Vers. 47, 48.)
(Vers. 47, 48.) The first man is from the earthly earth, the second man is from the heavenly heaven: as the earthly, so are also those who are earthly; and as the heavenly, so are also those who are heavenly. The first man, Adam, is from the temporal earth, to whom death succeeds; the second man, Christ, is from heaven, who, rising, does not know to die: As that one is earthly, so are also those who are earthly; that is, because he is earthly mortal, mortal are also those who are earthly: but Adam, who sinned, found death, so that all are mortal because of him. And just as He is heavenly, so too are the heavenly ones: that is, because Christ did not sin, conquering death, He is heavenly; so too may those who believe be: although even those who do not believe will be spiritual in the future, but as spiritual wickedness, so that they may be dark. For now he is speaking of the holy ones, who will rise to glory; for just as those who do not believe are already judged, and those who believe are already called heavenly (John 3:18).(Vers. 49.)
Therefore, just as we have borne the image of the earthly one, let us also bear the image of the heavenly one: that is, just as we have had the form of mortality through the sin of Adam, becoming slaves of sin, let us also have the form of life through the righteousness of the savior, becoming slaves of righteousness, not of the world, but of God; as we do those things that are worthy of immortality.(Vers. 50.)
(Verse 50.) But I say, brethren, that flesh and blood cannot possess the kingdom of God. By flesh is meant perfidy, by blood, a shameful and luxurious life, because this desire is generated by the heat of the blood, so that it shows not only the unbeliever to be unworthy of attaining the resurrection, but also the one who obeys the desires and vices of the flesh. Therefore, he advises and instructs us on how we may deserve to obtain the kingdom of heaven.Nor will corruption possess incorruption. This is said because corruption and the lasciviousness of life must necessarily suffer punishment. For passion indeed posits corruption; for it is certain that all men will rise again immortal.
(Vers. 51.)
(Verse 51.) Behold, I tell you a mystery: we shall all indeed rise again; that is to say, both believers and unbelievers. But not all of us shall be changed. Now the merit of each person at the resurrection signifies what their future will be like in each case.(Vers. 52.)
(Verse 52.) In a moment, in the blink of an eye, that is, quickly, without any delay. On the last trumpet; it is called the last because it is the final battle against demons, and princes, and powers, and the devil himself. For this will happen after a thousand years, during which the Savior will reign here, the Antichrist having been extinguished, when Satan will be released from his prison to deceive the nations of Gog and Magog, who are demons, so that they may fight against the camps of the saints; for temporal men will not be able to fight against the eternal. For John the Apostle also said: I saw Michael and his angels fighting against the dragon in heaven and his angels, who is the devil and Satan (Rev. 20:7). And therefore, this last trumpet says, because it was not once fought with him; because even in the Antichrist, the false prophets, who did signs and wonders before him, and he himself the victor, and in this place finally there will be a fight against him; so that he may already be sent to hell. And the Savior, among other things, says: Now the prince of this world will be cast down (John XII, 31). And so it happened, and he was frequently defeated, as the prophet Isaiah says: How he has fallen from heaven, Lucifer, who used to rise in the morning (Isaiah XIV, 12).For the trumpet will sound, and the dead will rise incorruptible, and we will be changed. For when the sinners and the impious rise, the saints will be changed in glory, so that flesh may become spiritual with glory, like lead, if it becomes gold. For the saints will rise in the coming of the Lord as it is said above (verse 23): Christ is the beginning; then those who are His in His coming, as it is contained in the Apocalypse; for sinners are not of Christ, who hear from the Lord: I do not know you (Psalm 1, 5). For it is also written in the first psalm: Therefore the wicked shall not rise again in judgment, nor sinners in the council of the just (Matthew 7:23). For the wicked have no reason to rise again; rather, they will rise in order to perish, seeing that what they refused to believe is true. But to perish is to be alienated from God, as it is said to the Romans: For as many as have sinned outside the law shall also perish without the law; and those who have sinned under the law shall be judged by the law (Romans 2:12). And by this judgment the sinners shall be judged; for they are unworthy to rise again with the saints, as it is said: Nor sinners in the council of the just.
(Vers. 53.)
(Verse 53) For it is necessary for this corruptible to put on incorruption, and for this mortal to put on immortality. Above, it was said that the dead will rise incorruptible, that is, they will be immortal, but not impassable; for those whom he speaks of will endure punishment for the qualities of their sins, so that they may exit, their debt having been paid: but the wicked are tormented by eternal punishment; for he says: 'He who does not believe is already judged' (John 3:18). And Isaiah the prophet also says: Their fire will not be extinguished, and their worm will not die (Isaiah 65:24). However, in the coming of the Lord and the saints will rise, and those who are alive will be caught up to meet the Lord in the air, experiencing death as if it were sleep; for in that rapture, they will have both death and resurrection, as the same Apostle writes to the Thessalonians (2 Thessalonians 4:6 and following). For during the time of the Antichrist, there will be those who are either apostates, rebels, hiding, or suffering punishment, among the other Gentiles, whom the Lord Jesus will destroy with the breath of his mouth, along with their leader, the Antichrist, in his coming (2 Thessalonians 2:8), that is, at his command, they will be consumed by the fire through the angels of his power.(Vers. 54, 55.)
(Verse 54, 55.) But when this mortal body shall put on immortality, then shall come to pass the saying that is written, Death is swallowed up in victory. O death, where is thy victory? O death, where is thy sting? For after the resurrection of the wicked and sinful, death shall be absorbed in victory. For the words of one who insults are, 'O death, where is thy victory? O death, where is thy sting?' For the resurrection of the dead is the victory over conquered death; but the devil is called death, against whom the insult is hurled; and he is called contentious, because through pride, although unequal in power, he resisted. So when he is defeated, he is killed and his spoils are taken from him; the one who fought against him will be angry.(Vers. 56.)
(Verse 56.) However, the sting of death is sin. The sting signifies authority, because death received its authority through sin, as if sin was not present, the devil would have been silenced, and death would not exist. But the power of sin is the law. Therefore, the power of sin is the law, because sin would not be imputed if there was no law.(Vers. 57.)
(Verse 57.) But thanks be to God, who has given us victory through our Lord Jesus Christ. He says that the triumph of the Savior has profited us; for what the Savior accomplished, He did not accomplish for Himself alone, but for us. Therefore, the victory is ours; for this reason, He became man while remaining God, so that by overcoming the devil, while not committing sin, He might acquire victory for us, who were held captive in death because of sin; so that the defeated devil, with Christ having been killed, who had not committed sin, might lose all whom he was holding captive because of sin. However, when he insults a man, he is made guilty, and thus the handwriting, that is, the sentence by which the human race was held in death, is erased, and being rescued, with the souls being led into heaven; so that they are not taken away from him by power, but by justice from God through our Lord Jesus Christ.(Vers. 58.)
(Verse 58.) Therefore, my beloved brothers, be steadfast and immovable, abounding in the work always, knowing that your labor is not in vain in the Lord. After all the necessary things have been explained for the organization of Ecclesiastical teaching and what should be avoided or followed has been demonstrated, he exhorts them to be firmly established in good works and always ready and plentiful in the works that produce fruit before the Lord. For through these things that have been explained, they will henceforth receive the reward of good work from the Lord, so that they may not be overturned by evil conversations.Chapter XV.
(Vers. 1, 2.)
(Vers. 1, 2.) But concerning the collection for the saints, as I directed the churches of Galatia, so do you also. On the first day of every week each one of you is to put aside and save, as he may prosper, so that no collections be made when I come. And when I arrive, whomever you may approve, I will send them with letters to carry your gift to Jerusalem; and if it is fitting for me to go also, they will go with me. Therefore, every Sunday, he commands the people to gather and assemble them, as they desire, for the gifts of God, and to place each of them in their own treasure as it were, so that when the Apostle comes, it may be found prepared for necessary uses; for what is collected gradually is neither burdensome nor lacking.(Vers. 3.)
(Verse 3.) But when I come, I will send those whom you have approved by letters to carry your gift to Jerusalem. This consolation had a twofold effect, as it still does; so that it benefited the saints mentioned above, as well as the poor in the established Church, which now benefits both in terms of age and need. He says that he will send them by letter, those whom they have chosen as suitable for the distribution: these letters provide testimony to those sent, so that they may be received with grace.(Vers. 4.)
(Verse 4) And if it is worthy, they will also go with me. He says this, if there is a significant collection, that he can also go; for it is worthy and necessary, so that if he himself goes, he may bring much comfort with him to the saints. This is what he signifies to the Romans, saying: For if the Gentiles have shared in their spiritual blessings, they owe it to the Jews to minister to them in material needs (Rom. 15:27); for they were from the Jews, of whom the Lord says, salvation is from the Jews, who were greatly envied in Jerusalem by the unbelieving Jews.(Vers. 5, 6.)
(Verse 5, 6.) However, I will come to you after I have crossed Macedonia: and I may even stay with you, or even spend the winter, so that you may accompany me wherever I go. After giving them all the necessary instructions to make them joyful, he promised them his arrival, for which he strengthens all his admonitions by which he corrects them. Whoever hears that he is coming, from whom he received the law, will be more anxious so as not to be ashamed when he arrives.(Vers. 7.)
(Verse 7) For I do not want to see you only in passing. Knowing that he had many things to do with them, he does not want to see them just briefly, and so that they would not be saddened, he promises to spend a lot of time staying with them; for whatever he does, he does with foresight. For I hope to stay with you for a little while, if the Lord permits. If the Lord, for then the Lord permits him to stay with them: he says permits; if they prove themselves worthy, by correcting the vices that he reproaches in them(Vers. 8, 9.)
(Vers. 8, 9.) But I will remain in Ephesus until Pentecost; for a great and effective door has opened to me, and there are many adversaries. This is why he stayed in Ephesus; for he had found thirsty hearts there, to whom he could pour out the grace and mystery of Christ. But because the devil is always restless and envious of those who desire God, he added: And there are many adversaries; for the more suitable they were found for faith, the more those who would oppose and resist the teaching of the Lord were not lacking.(Vers. 10-12.)
(vv. 10-12) But if Timothy comes, see that he is with you without fear; for he is doing the work of the Lord, just as I am. Therefore, let no one despise him. Although Timothy preaches what he has received from the Apostle and is a suitable evangelist, because he does not have the same authority, he is commended so that he may not be rejected by those in the community who disagree with him and so his arrival may contribute to their salvation. For even the Gentiles could be stirred up to rebellion and discord among the common people, taking the opportunity to attack Timothy; therefore, let no one despise him, because he is doing the work of the Lord, as I am also doing; that is, let the apostle seek that he be received with my authority; for he himself was a bishop. Lead him in peace, so that he may come to me; for I am expecting him with the brothers. He mentions the great merit of Timothy; not only does he command that he be honored among them, but he also shows that Timothy is to be led as the apostle of the Lord with obedience; so that he himself also awaited Timothy with the brothers for the sake of the Gospel of Christ.But I inform you about Apollo, my brother, because I have asked him a lot to come to you with the brothers; and certainly it was not his will to come now. However, he will come when it's convenient. Saying this, he showed that he had satisfied their will or request, when he fulfilled his vow to them, and Apollo excused himself: he did not declare why he did not go to them, nevertheless he did not entirely excuse himself, but he postponed it. It can also be understood in this way, that Apollo touches them, signifying that Apollo did not want to go to them because they were in disagreement; so when they heard this, they sought peace; and therefore he said about Timothy: See that he is among you without fear; because some messengers were not well received: and by this Apollo will come when they are in agreement.
(Vers. 13, 14.)
(Vers. 13, 14.) Stay awake, stand firm in faith, act courageously, be strengthened: let all be done in love. Stay awake, he says, lest they be deceived in faith. Act courageously, that is, advise them to be strong in regard to the things that were entrusted to them: not like children, who are ignorant of what they are following. Be strengthened; that they may be strong both in voice and in action; for profession and good deeds make one perfect. But in order for these things to be done in love, he advises; for the things that are done with love have the fear and zeal of God; for whatever is done with the offense of a brother does not produce fruit. For some people must be provoked to do good, not to be saddened, for example, if you do not show mercy when someone discourages you, or if you are inhumane, or if you find fault with others, or if you eat something, taunting the one who abstains from it, so as to cause scruple for them. All things must be done in such a way that it is an exhortation to better things, not an insult, and then there is peace. Hence the Lord says, by this it is known if you are my disciples, if you love one another (John 13:35): but where there is contention and dissension, there is no love.(Vers. 15, 16.)
(Verses 15, 16.) Now I urge you, brothers, you know the household of Stephanas and Fortunatus, that they are the firstfruits of Achaia, and they have devoted themselves to the ministry of the saints; that you also be subject to such people, and to everyone who works and labors with them. The Corinthians of Achaia greet you; therefore, he speaks of them, through whom he encourages them to do such work; for they are of them. For this is great among Christians, because, having rejected greed, they give generously from their labors, having become imitators of the father God, who is rich in mercy. However, when he says, 'That you may be subject to such people,' he actually encourages them more to have others themselves as subjects, having become rivals in this work.(Vers. 17, 18.)
(Verse 17, 18.) But I rejoice in the presence of Stephanus, and Fortunatus, and Achaicus; for they have supplied what was lacking from you. For they refreshed both my spirit and yours. Therefore, recognize those who are like them. For there is a difference between giving a gift, as he says, to the holy ones, and rendering service to the ministers of the Gospel, as the Lord says: For the worker is worthy of his wage. (Luke 10:7). For the household of Stephanus is dedicated to both the ministry of the saints and to those who serve the churches, so that they may be of assistance to the Apostle, as well as to Fortunatus and Achaicus, who are fellow brothers. But when he says, 'They refreshed both my spirit and yours,' and the Apostle denies that he will receive from them, for he says, 'This boasting will not be broken in me in the regions of Achaia,' how did they refresh both my spirit and yours? But I believe his spirit was refreshed in those in whom they had made progress; for he says a gift was given him, namely, that he made progress in those in whom he wished. Therefore, recognize those who are of this kind - that is, imitate them.(Vers. 19.)
(Verse 19.) The churches of Asia send you greetings. Through this greeting, they remind them to become like those who live in the same province. Aquila and Priscilla greet you in the Lord, together with the church that meets in their home. He mentions two types of churches, the public one where everyone gathers, and the domestic one where they gather through friendship. Wherever the priests celebrate the solemnities, it is called a church.(Vers. 20.)
(Verse 20.) All your brothers send greetings. It lifts their spirits when it shows that all of them remember these very things. Greet one another with a holy kiss. A holy kiss is a sign of peace, teaching that by embracing one another, discord is removed.(Vers. 21.)
(Verse 21.) My greeting in the hand of Paul. He shows in this letter that he signed it himself, and he added the words of the subscription, saying:(Vers. 22.)
(Verse 22) If anyone does not love the Lord Jesus Christ, let him be anathema maranatha, which is translated as: If anyone does not love the Lord Jesus, who is coming, let him be cut off. Maranatha, for the Lord is coming, signifies. This is because of the Jews who claimed that Jesus had not come, therefore they are anathema from the Lord, who is coming.(Vers. 23, 24.)
(Verses 23, 24.) The grace of our Lord Jesus Christ be with you. My love be with you all, in Christ Jesus. Therefore, he put such a subscription because of those who were eager for dissension and did not love the Lord Jesus; for they would say: I am of Paul, I am of Apollos, I am indeed of Cephas (I Cor. I, 12). For he who loves Christ does not give glory to men, for there is no hope in men. The grace of our Lord Jesus Christ be with you; and it is understood, you who love the Lord Jesus. And since they did not love one another, therefore he says this: My love is with all of you in Christ Jesus; so that they would learn to love themselves with the same grace by which they were loved by the Apostle, not out of lustful desire, but in Christ Jesus.1 / 1返回