Ministri diversi in Christo junguntur
Diverse ministers united in Christ
3:1 Et ego, fratres, non potui vobis loqui quasi spiritualibus, sed quasi carnalibus. Tamquam parvulis in Christo, [n. 122]
3:1 And I, brethren, could not speak to you as unto spiritual, but as unto carnal. As unto little ones in Christ. [n. 122]
3:2 lac vobis potum dedi, non escam: nondum enim poteratis: sed nec nunc quidem potestis: [n. 125]
3:2 I gave you milk to drink, not meat: for you were not able as yet. But neither indeed are you now able: [n. 125]
3:3 adhuc enim carnales estis. Cum enim sit inter vos zelus, et contentio: nonne carnales estis, et secundum hominem ambulatis? [n. 128]
3:3 For you are yet carnal. For, while there is among you envying and contention, are you not carnal and walk according to man? [n. 128]
3:4 Cum enim quis dicat: ego quidem sum Pauli; alius autem: ego Apollo: nonne homines estis? [n. 131]
3:4 For while one says: I indeed am of Paul: and another: I am of Apollo: are you not men? [n. 131]
3:5 Quid igitur est Apollo? quid vero Paulus? ministri ejus, cui credidistis, ut unicuique sicut Dominus dedit. [n. 133]
3:5 What then is Apollo and what is Paul? The ministers of him whom you have believed: and to every one as the Lord has given. [n. 133]
3:6 Ego plantavi, Apollo rigavit: sed Deus incrementum dedit. [n. 136]
3:6 I have planted, Apollo watered: but God gave the increase. [n. 136]
3:7 Itaque neque qui plantat est aliquid, neque qui rigat: sed qui incrementum dat, Deus. [n. 137]
3:7 Therefore, neither he who plants is anything, nor he who waters: but God who gives the increase. [n. 137]
3:8 Qui autem plantat, et qui rigat, unum sunt. [n. 138] Unusquisque autem propriam mercedem accipiet, secundum suum laborem. [n. 139]
3:8 Now he who plants and he who waters, are one. [n. 138] And every man shall receive his own reward, according to his own labor. [n. 139]
122. Supra Apostolus ostenderat contentionem et divisionem Corinthiorum, qui propter ministros Christi, a quibus baptizati et docti erant, ad invicem disceptabant; hic incipit eorum iudicium quod habebant de ministris improbare, ex quo iudicio contentiones in eis procedebant.
122. Above the Apostle disclosed the strife and division among the Corinthians, who disputed among themselves about the particular ministers of Christ who had baptized and instructed them. Here he begins to attack their judgment of these ministers as the root of their strife.
Et circa hoc duo facit.
In regard to this he does two things.
Primo improbat eorum iudicium quantum ad hoc quod quibusdam ministrorum, de quibus gloriabantur, plus attribuebant quam deberent;
First, he attacks their judgment, insofar as they attributed more than they should to those ministers in whom they boast;
secundo, quantum ad hoc quod alios Christi ministros contemnebant, IV cap., ibi sic nos existimet homo.
second, insofar as they looked down on the other ministers of Christ, at let a man so account of us (1 Cor 4:1).
Circa primum duo facit.
In regard to the first he does two things.
Primo ostendit detrimentum quod patiebantur propter contentiones ex perverso iudicio provenientes;
First, he shows the loss they suffered from the strifes arising from the perverse judgment;
secundo improbat eorum perversum iudicium, ibi quid igitur est Apollo?
second, he attacks their perverse judgment, at what then is Apollo.
Circa primum duo facit.
As to the first he does two things.
Primo ponit detrimentum quod hactenus passi erant propter eorum defectum;
First, he mentions the loss they have suffered till now on account of this fault;
secundo ostendit quod adhuc idem patiuntur, ibi sed nec nunc quidem.
second, he shows that they are still suffering from it, at but neither indeed are you now able.
123. Circa primum tria facit.
123. In regard to the first he does three things.
Primo ponit detrimentum quod hactenus passi erant propter eorum defectum. Dixerat enim supra quod apostoli quidem spiritualia documenta spiritualibus tradebant, quae animales homines percipere non poterant: quod eis adaptat, dicens et ego, fratres, qui scilicet inter alios apostolos spiritualibus spiritualia loquor, non potui, scilicet convenienter, vobis loqui quasi spiritualibus, ut scilicet traderem vobis spiritualia documenta, sed quasi carnalibus, scilicet locutus sum vobis. Eosdem enim carnales dicit quos supra animales, quibus oportet tradi ea quae sunt infirmitati eorum accommoda. Is. XXVIII, 9: quem docebit scientiam, et quem intelligere faciet auditum? Ablactatos a lacte, avulsos ab uberibus, id est, carnali conversatione et sensu.
First, he mentions the loss they have suffered till now from this fault. For above he had said that the apostles delivered spiritual things to spiritual men, teachings which sensual men were not able to apprehend. Now he applies this to them saying, and I, brethren, who along with all the other apostles speak spiritual things to spiritual men, could not speak to you as unto spiritual men, i.e., deliver spiritual teachings to you, but as unto carnal I have spoken to you. Here he calls the carnal the same ones he first called sensual, to whom must be delivered things suited to their weakness: whom will he teach knowledge, and to whom will he explain the message? Those who are weaned from the milk, those taken from the breast (Isa 28:9), i.e., from a carnal understanding and way of life.
124. Secundo adhibet similitudinem, dicens tamquam parvulis in Christo, id est, parum adhuc introductis in perfectam doctrinam fidei, quae spiritualibus debetur. Hebr. c. V, 13: omnis qui lactis est particeps, expers est sermonis iustitiae; parvulus enim est: perfectorum autem est solidus cibus.
124. Second, he employs a simile, saying, as unto little ones in Christ, i.e., barely introduced to the perfect teachings of the faith which is given to spiritual men: everyone who lives on milk is unskilled in the word of righteousness, for he is a child; but the perfect live on solid food (Heb 5:13).
125. Tertio rationem assignat, ne credatur ex invidia eis spiritualem doctrinam subtraxisse, contra quod dicitur Sap. VII, 13: quam sine fictione didici, et sine invidia communico. Unde subditur nondum enim poteratis, quasi dicat: non subtraxi vobis escam propter meam invidiam, sed propter vestram impotentiam, quia verba spiritualia nondum bene poteratis capere, secundum illud Io. XVI, v. 12: adhuc multa habeo vobis dicere, sed non potestis portare modo.
125. Third, he gives the reason, lest they suppose that he withholds spiritual teaching from them through envy, which would be opposed to Wisdom: which I learned without guile and impart without envy (Wis 7:13). That is why he adds, for you were not able as yet. As if to say: it was not through envy that I kept spiritual things from you, but on account of your incapacity, for you were not able as yet to grasp well spiritual words: I have yet many things to say to you; but you cannot bear them now (John 16:12).
126. Deinde, cum dicit sed nec nunc quidem potestis, ostendit quod adhuc idem detrimentum patiuntur.
126. Then when he says, but neither indeed are you now able, he shows that even now they are suffering the same loss.
Et primo quidem ponit impotentiam cui adhuc subiacebant, dicens sed nec nunc quidem potestis, quasi dicat: quod a principio perfectam doctrinam capere non poteratis, non mirum fuit, quia hoc nescire vestrae novitati competebat, secundum illud I Petr. c. II, 2: sicut modo geniti infantes lac concupiscite. Sed hoc videtur esse culpabile, quod post tantum tempus in quo proficere debuistis, eamdem impotentiam retinetis, secundum illud Hebr. V, 12: cum deberetis magistri esse propter tempus, rursus indigetis doceri, quae sunt elementa sermonum Dei.
First, he shows the incapacity under which they are still laboring when he says, but neither indeed are you now able. As if to say: it was not strange that in the beginning you were unable to grasp a fuller teaching, because this was expected of your newness: as newborn babes, desire the rational milk without guile (1 Pet 2:2). But it seems sinful that in spite of the time during which you could have made progress, you still show the same incapacity: for though by this time you ought to be teachers, you need someone to teach you again the first principles of God’s word (Heb 5:12).
127. Secundo assignat praedictae impotentiae rationem, dicens adhuc enim carnales estis, scilicet vita et sensu. Et ideo ea quae sunt Spiritus capere non potestis, sed sapitis ea quae sunt carnis, secundum illud Rom. VIII, 5: qui secundum carnem sunt, quae carnis sunt sapiunt.
127. Second, he gives the reason why they are still unable, saying, for you are yet carnal in life and mind. That is the reason why you cannot grasp the things of the Spirit, but have a taste for the things of the flesh: they who are of the flesh mind the things of the flesh (Rom 8:5).
128. Tertio ponit rationem probationis inductae, dicens, cum enim inter vos sit zelus et contentio, nonne carnales estis, et secundum hominem ambulatis?
128. Third, he gives the reason behind the proof, saying, for, while there is among you envying and contention, are you not carnal and walk according to man?
Ubi considerandum est quod recte coniungit zelum et contentionem, quia zelus, id est invidia, est contentionis materia. Invidus enim tristatur de bono alterius, quod ille nititur promovere, et ex hoc sequitur contentio. Unde Iac. III, 16: ubi zelus et contentio, ibi inconstantia et omne opus pravum. Et similiter e converso caritas, per quam quis diligit bonum alterius, est materia pacis.
Here it should be noted that he was right in joining envying with contention, because envying, i.e., jealousy, is the food of contention, for a jealous person is grieved at another’s good, which the latter tries to improve and from this arises strife. Hence James says: where envying and contention exist, there will be disorder and every vile practice (Jas 3:16). On the other hand, charity through which a person loves another’s good is the source of peace.
129. Secundo considerandum est quod zelus et contentio non habent locum nisi in carnalibus hominibus, quia ipsi circa bona corporalia afficiuntur, quae simul a pluribus integre possideri non possunt. Et ideo, propter hoc quod aliquis aliquod bonum corporale possidet, alius impeditur a plena possessione illius, et ex hoc sequitur invidia, et per consequens contentio. Sed spiritualia bona, quibus spirituales afficiuntur, simul a pluribus possideri possunt, et ideo bonum unius non est alterius impedimentum, et propter hoc in talibus nec invidia, nec contentio locum habet. Unde Sap. VII, 13: sine invidia communico.
129. Second, it should be noted that envying and contention occur only among carnal persons because, being attracted to material goods which cannot each be possessed by many persons at the same time, whenever one person owns a material good, another person is prevented from fully possessing it. From this follows jealousy and later contention. But spiritual goods, by which spiritual persons are attracted can be possessed by several persons at the same time; consequently, one’s good is not another’s loss. For this reason neither jealousy nor contention finds a place among them: which I impart without envy (Wis 7:13).
130. Tertio considerandum est quare homines carnales dicit secundum hominem ambulare, cum tamen homo ex spiritu et carne componatur, quia naturae humanae consonum est, ut spiritus cognitionem a sensibus carnis accipiat. Unde consequenter affectus rationis humanae secundum ea quae sunt carnis movetur, nisi spiritus hominis per Spiritum Dei supra hominem elevetur. Unde dicitur Eccli. XXXIV, 6: sicut parturientis, cor tuum phantasias patitur, nisi ab altissimo fuerit emissa visitatio.
130. Third, it should be noted that carnal men are said to walk according to man, even though man is composed of spirit and flesh. For it is consonant with human nature to obtain knowledge of the spirit from the senses of the flesh; consequently, the affections of human reason are moved by the things of the flesh, unless man’s spirit is raised above man by the Spirit of God, for the heart fancies as a woman in travail, unless it be a vision sent forth by the Most High (Sir 34:6).
Est ergo sensus secundum hominem, id est, secundum naturam humanam sibi a Dei Spiritu derelictam, sicut et in Ps. IV, 3 dicitur: filii hominum, usquequo gravi corde, ut quid diligitis vanitatem et quaeritis mendacium?
Therefore, the sense is this, according to man, i.e., according to human nature left to itself by the Spirit of God, as in a psalm: O men, how long shall my honor suffer shame? How long will you love vain words and seek after lies? (Ps 4:3).
131. Quarto manifestat probationem inductam, dicens cum enim quis, id est, aliquis vestrum, dicat: ego quidem sum Pauli, quia a Paulo baptizatus et doctus, alius autem: ego Apollo (genitivi casus), per quod denotatur in vobis esse zelus et contentio, nonne homines estis, scilicet carnales et non spirituales, utpote zelum et contentionem habentes pro rebus humanis? Qualis enim homo est, talibus rebus afficitur et per affectum inhaeret, secundum illud Osee IX, 10: facti sunt abominabiles, sicut ea quae dilexerunt.
131. Fourth, he clarifies the proof, saying, for while one says: I indeed am of Paul, because I have been baptized and instructed by Paul, and another: I am of Apollo, which shows that there is envying and contention among you, are you not men, i.e., carnal and not spiritual, indulging in jealousy and strife for human things? For as a man is, so is he affected by corresponding things and desires them: they became detestable as the thing they loved (Hos 9:10).
132. Deinde, cum dicit quid igitur est Apollo? Improbat eorum iudicium, quantum ad hoc quod plus ministris attribuebant quam deberent. Et
132. Then when he says, what then is Apollo, he spurns their judgment, insofar as they attributed more to their ministers than they deserved.
primo ostendit veritatem;
First, he discloses the truth;
secundo excludit errorem, ibi nemo vos seducat;
second, he excludes their error, at let no man deceive (1 Cor 3:18);