Lectio 1
Lecture 1
Salutatio et actio gratiarum
Greeting and thanksgiving
1:1 Paulus vocatus apostolus Jesu Christi per voluntatem Dei, et Sosthenes frater, [n. 3]
1:1 Paul, called to be an apostle of Jesus Christ by the will of God, and Sosthenes a brother, [n. 3]
1:2 Ecclesiae Dei, quae est Corinthi, sanctificatis in Christo Jesu, vocatis sanctis, cum omnibus qui invocant nomen Domini nostri Jesu Christi, in omni loco ipsorum et nostro. [n. 7]
1:2 To the church of God that is at Corinth, to them who are sanctified in Christ Jesus, called to be saints, with all who invoke the name of our Lord Jesus Christ in every place of theirs and ours. [n. 7]
1:3 Gratia vobis, et pax a Deo Patre nostro, et Domino Jesu Christo. [n. 9]
1:3 Grace to you and peace, from God our Father and from the Lord Jesus Christ. [n. 9]
1:4 Gratias ago Deo meo semper pro vobis in gratia Dei, quae data est vobis in Christo Jesu: [n. 11]
1:4 I give thanks to my God always for you, for the grace of God that is given you in Christ Jesus: [n. 11]
1:5 quod in omnibus divites facti estis in illo, in omni verbo, et in omni scientia. [n. 13]
1:5 That in all things you are made rich in him, in all utterance and in all knowledge; [n. 13]
1:6 Sicut testimonium Christi confirmatum est in vobis: [n. 14]
1:6 As the testimony of Christ was confirmed in you, [n. 14]
1:7 ita ut nihil vobis desit in ulla gratia, exspectantibus revelationem Domini nostri Jesu Christi, [n. 15]
1:7 So that nothing is wanting to you in any grace, waiting for the manifestation of our Lord Jesus Christ. [n. 15]
1:8 qui et confirmabit vos usque in finem sine crimine, in die adventus Domini nostri Jesu Christi. [n. 17]
1:8 Who also will confirm you unto the end without crime, in the day of the coming of our Lord Jesus Christ. [n. 17]
1:9 Fidelis Deus: per quem vocati estis in societatem Filii ejus Jesu Christi Domini nostri. [n. 18]
1:9 God is faithful: by whom you are called unto the fellowship of his Son, Jesus Christ our Lord. [n. 18]
3. Dividitur ergo haec epistola in partes duas.
3. This epistle is divided into two parts:
In prima parte ponit epistolarem salutationem;
in the first he sends his greeting;
in secunda prosequitur suam intentionem, ibi gratias ago Deo meo.
and in the other his message, at I give thanks to my God.
Circa primum tria facit.
As to the first he does three things:
Primo ponit personas salutantes;
first, he mentions the persons who send the greeting;
secundo, personas salutatas ecclesiae Dei, etc.;
second, the persons greeted, at to the church of God;
tertio bona salutifera optat, ibi gratia vobis et pax.
third, he wishes them well, at grace to you and peace.
4. Circa primum duo facit.
4. As to the first he does two things.
Primo ponit personam principalem quam describit ex nomine, dicens Paulus, de quo quidem nomine satis dictum est in epistola ad Romanos. Hic autem sufficiat dicere quod hoc nomen praemittit in signum humilitatis; nam Paulus idem est quod modicus, quod ad humilitatem pertinet. I Reg. XV, 17: cum esses parvulus in oculis tuis, caput in tribubus Israel factus es. Matth. XI, 25: abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis.
First he mentions the principal person first and describes him from his name, Paul. Enough had been said about this name in the epistle to the Romans. Suffice it to say here that this name is mentioned as a token of humility, for ‘Paul’ means a small amount, which pertains to humility: though you are little in your own eyes, are you not the head of the tribes of Israel? (1 Sam 15:17); you have hidden these things from the wise and understanding and revealed them to babes (Matt 11:25).
5. Consequenter describit eam a dignitate.
5. Then he describes himself from his dignity.
Et primo ponit modum adipiscendae dignitatis, cum dicit vocatus, secundum illud Hebr. V, 4: Nemo sumit sibi honorem, sed qui vocatur a Deo tamquam Aaron.
First, he mentions how a dignity should be obtained when he says, called, since it is stated in Hebrews: one does not take the honor upon himself, but is called by God, as Aaron was (Heb 5:4).
Secundo ponit ipsam dignitatem, dicens apostolus Iesu Christi, quae quidem est prima dignitas in Ecclesia, et interpretatur missus, quia fuerunt missi a Deo, ut vice eius fungerentur in terris. Unde dicitur Lc. c. VI, 13, quod elegit duodecim, quos et apostolos nominavit, et infra XII, 28: Deus posuit in Ecclesia quosdam, primum quidem apostolos, etc.
Second, he mentions his dignity, saying, an apostle of Jesus Christ. This, of course, is the highest dignity in the Church and means ‘sent,’ because they were sent by God to act in his name on earth; hence it says in Luke: he chose from them twelve, whom he named apostles (Luke 6:13), and below: and God indeed has set some in the Church; first apostles (1 Cor 12:28).
Tertio ponit originem sive causam huius dignitatis, cum dicit per voluntatem Dei. Quod est intelligendum de voluntate beneplaciti, ex qua perficiuntur illi qui multipliciter praesunt Ecclesiis. Eccli. X, 4: in manibus Dei potestas terrae, et utilem rectorem in tempore suscitabit super illam.
Third, he indicates the source and cause of this dignity when he says, by the will of God. This refers to the will of his good pleasure, which chooses those who rule the Church in one way or another: the government of the earth is in the hands of the Lord, and over it he will raise up the right man for the time (Sir 10:4).
Et de praedicta voluntate sub figura nobis dicitur, Iob XXXVII, 12, quod lustrant cuncta per circuitum quocumque voluntas gubernantis perduxerit.
And concerning the aforesaid will it is told us under a figure that they go round about, whithersoever the will of him who governs them shall lead them (Job 37:12).
Dimittit autem Deus aliquos praefici propter subditorum peccata, secundum illud Iob XXXIV, 30: regnare facit hominem hypocritam propter peccata populi. Talis autem rector non dicitur esse secundum voluntatem Dei, sed secundum eius indignationem, secundum illud Osee XIII, 11: dabo tibi regem in furore meo, et auferam in indignatione mea.
But when God sets someone in authority an account of the sins of the subjects: he makes a man that is a hypocrite to reign for the sins of the people (Job 34:30), such a ruler is not according to God’s will but according to his indignation: I have given you kings in my anger, and I have taken them away in my wrath (Hos 13:10).
6. Secundo ponit personam adiunctam, cum dicit et Sosthenes frater, quem sibi salutando adiungit, quia ad Apostolum detulerat contentiones et alios Corinthiorum defectus, ne hoc videretur ex odio fecisse; et ideo nominat eum fratrem, ut ostendat quod ex zelo caritatis hoc fecerat. Prov. IX, 8: argue sapientem, et diliget te.
6. Second, he mentions the other person who sends the greeting when he says, and Sosthenes a brother, whom he mentions along with himself, because he was the one who had reported to the Apostle the quarrels and other failings current among the Corinthians. He calls him brother, to show that he had done this not out of hatred but out of the zeal of charity: reprove a wise man and he will love you (Prov 9:8).
7. Deinde ponit personas salutatas, cum dicit ecclesiae Dei quae est Corinthi.
7. Then he mentions the persons he is greeting, saying, to the church of God that is at Corinth.
Et, primo, ponit principales personas, quas describit tripliciter. Primo quidem ex loco, cum dicit ecclesiae Dei quae est Corinthi, id est, fidelibus Christi Corinthi congregatis. Ps. XXXIV, 18: Confitebor tibi in Ecclesia magna. Secundo ex munere gratiae, cum dicit sanctificatis in Christo Iesu, id est, in fide, passione et sacramento Christi Iesu. Infra VI, 11: Sed abluti estis, sed sanctificati estis. Hebr. ult.: Iesus ut sanctificaret per suum sanguinem populum, extra portam passus est. Tertio ponit originem gratiae, cum dicit vocatis sanctis; quia scilicet ad sanctitatem per gratiam vocationis pervenerunt. Rom. VIII, 30: quos praedestinavit, hos et vocavit. I Petr. II, 9: de tenebris vos vocavit in admirabile lumen suum.
First, he mentions the chief persons, whom he describes in three ways: first, from their region when he says, to the church of God that is at Corinth, i.e., Christ’s faithful assembled at Corinth: I will give thanks to you in a great Church (Ps 35:18). Second, from their gift of grace when he says: to them who are sanctified in Christ Jesus, i.e., in the faith, passion and sacraments of Christ Jesus: but you are washed: but you are sanctified (1 Cor 6:11); Jesus also suffered outside the gate in order to sanctify the people (Heb 13:12). Third, he mentions the source of grace when he says, called to be saints, because they arrived at sanctity through the grace of being called: those whom he predestined he also called (Rom 8:30); he called you out of darkness into his marvelous light (1 Pet 2:9).
8. Secundo ponit personas secundarias, fideles scilicet, quae non erant in ipsa civitate sed habitabant in dioecesi civitatis vel districtu. Unde subdit vobis, inquam, qui estis Corinthi scribo, cum omnibus qui invocant nomen Domini nostri Iesu Christi, scilicet per veram fidei confessionem. Ioel. c. II, 32: omnis qui invocaverit nomen Domini salvus erit. Et hoc in omni loco ipsorum, id est eorum iurisdictioni subiecto, et nostro, quia per hoc quod subiiciebantur episcopo civitatis, non eximebantur a potestate Apostoli, quinimo magis erant ipsi Apostolo subiecti, quam his quibus ipse eos subiecerat. Ps. CII, 22: in omni loco dominationis eius, benedic, anima mea, Domino.
8. Then he mentions the other persons, namely the faithful who were not in that city but lived in the diocese of the city or in the environs; hence he says, with all who invoke the name of our Lord Jesus Christ by confessing the true faith: all who call upon the name of the Lord shall be delivered (Joel 2:32). And this in every place of theirs, i.e., subject to their jurisdiction; and ours, because their subjection to the bishop of the city did not exempt them from the Apostle’s power; rather they were more subject to the Apostle than to those whom he had subjected them: in all places of his dominion, bless the Lord, O my soul! (Ps 103:22).
9. Ultimo autem in salutatione ponit bona salutifera quae eis optat, quorum primum est gratia, per quam iustificamur a peccatis, Rom. III, 24: iustificati gratis per gratiam ipsius; ultimum autem est pax, quae perficitur in felicitate aeterna. Ps. CXLVII, 14: qui posuit fines tuos pacem. Is. XXXII, 18: sedebit populus meus in pulchritudine pacis.
9. Finally, he mentions in this greeting the salutary gifts he wishes them. The first of these is grace, by which we are set free of sin: they are justified by his grace as a gift (Rom 3:24) and the last is peace, which is brought to perfection in eternal happiness: he makes peace in your borders (Ps 147:14); my people will abide in a peaceful habitation (Isa 32:18).
Per haec autem duo, omnia alia includit. Unde dicit gratia et pax.
But these two include all other gifts; hence he says: grace to you and peace.
Causam eorum ostendit, subdens a Deo Patre nostro, secundum illud Iac. I, 17: omne datum optimum et omne donum perfectum desursum est, descendens a Patre luminum.
The one who causes them is mentioned when he says: from God our Father: every good endowment and every perfect gift is from above, coming down from the Father of lights (Jas 1:17).
Addit autem et Domino Iesu Christo, per quem, ut dicitur II Petr. I, 4, maxima et pretiosa promissa donavit nobis Deus. Io. I, v. 17: gratia et veritas per Iesum Christum facta est.
He adds, and from the Lord Jesus Christ, by whom he has granted to us his precious and very great promises (2 Pet 1:4); grace and truth came through Jesus Christ (John 1:17).
10. Quod autem dicit a Deo Patre nostro. Potest intelligi de tota Trinitate, a qua creati sumus et in filios adoptati. Additur autem et Domino Iesu Christo, non quia sit persona alia vel hypostasis praeter tres personas, sed propter aliam naturam.
10. The phrase, from God our Father, can be understood of the whole Trinity, by whom we have been created and adopted as sons; but the Lord Jesus Christ is added, not as though he were a person over and above the three persons, but on account of his other nature.
Vel quod dicitur Deo Patre nostro, per quamdam appropriationem accipitur pro persona Patris, sicut Io. XX, 17: ascendo ad Patrem meum, Deum meum et Deum vestrum. In hoc autem quod subdit et Domino Iesu Christo, manifestatur persona Filii. Tacetur autem de Spiritu Sancto, quia est nexus Patris et Filii, et intellectus ex ambobus, vel quia est donum utriusque, intelligitur in donis, de quibus dicit gratia et pax, quae per Spiritum Sanctum dantur. Infra XII, v. 11: Haec omnia operatur unus atque idem Spiritus.
Or God our Father is taken for the person of the Father, as in John: I ascend to my Father and your Father, to my God and your God (John 20:17), whereas the Lord Jesus Christ is added to indicate the person of the Son. The Holy Spirit is not mentioned, because he is the nexus of the Father and Son, and is understood when the other two persons are mentioned, or because he is the gift of both, he is understood in the gifts, grace and peace, which are granted by the Holy Spirit: but all these things one and the same Spirit works (1 Cor 12:11).