Gloria in gratia Dei
Glory in God’s grace
1:12 Nam gloria nostra haec est: testimonium conscientiae nostrae, quod in simplicitate cordis et sinceritate Dei, et non in sapientia carnali, sed in gratia Dei, conversati sumus in hoc mundo: abundantius autem ad vos. [n. 29]
1:12 For our glory is this: the testimony of our conscience, that in simplicity of heart and sincerity of God, and not in carnal wisdom, but in the grace of God, we have behaved in this world: and more abundantly towards you. [n. 29]
1:13 Non enim alia scribimus vobis, quam quae legistis, et cognovistis. Spero autem quod usque in finem cognoscetis, [n. 34]
1:13 For we write no other things to you than what you have read and known. And I hope that you shall know unto the end, [n. 34]
1:14 sicut et cognovistis nos ex parte, quod gloria vestra sumus, sicut et vos nostra, in die Domini nostri Jesu Christi.
1:14 As also you have known us in part, that we are your glory: as you also are ours, in the day of our Lord Jesus Christ.
29. Posita consolatione apostolo a Deo facta post persecutionem, hic consequenter consolationis causam assignat, quae est de spe divini auxilii.
29. After speaking of the comfort he had received from God following his persecution, the Apostle assigns the cause of this comfort, which is hope in God’s help.
Et circa hoc duo facit.
In regard to this he does two things:
Primo proponit causam spei;
first, he states the cause of hope;
secundo adducit ad hoc testimonium eorum quibus scribit, ibi non enim alia, et cetera.
second, he supports this with the testimony of those to whom he is writing, at for we write no other.
30. Dicit ergo: dico quod speramus adhuc eripi a domino et consolari, nam gloria, etc., quasi dicat: causa huius est bona conscientia nostra. Spes enim est expectatio futurorum ex gratia et meritis proveniens. Unde et
30. He says, therefore: I say that we still hope to be rescued by God to be comforted, for our glory is this: the testimony of our conscience, as if to say: the cause of this hope is our good conscience, for hope is an expectation of things to come and arises from grace and merits.
circa hoc tria facit.
Hence, in regard to this he also does three things:
Primo ostendit gloriam quam habet de testimonio purae conscientiae;
first, he shows the boast which he has in the testimony of a pure conscience;
secundo causam huius gloriae insinuat, ibi quod in simplicitate;
second, he suggests the cause of this boasting, at that in simplicity;
tertio manifestat unde proveniat haec causa, ibi et non in sapientia carnali.
third, he discloses the source of this cause, at and not in carnal wisdom.
31. Dicit ergo: ideo spero et confido de Deo, quia gloria nostra, id est, glorior ex testimonio et puritate conscientiae nostrae, ex quibus secure potest confidere de Deo. I Io. III, 20: si cor nostrum nos reprehenderit, et cetera. Rom. VIII, 16: ipse Spiritus testimonium, et cetera.
31. He says, therefore: the reason I hope and trust in God is because our glory is this: the testimony of our conscience, i.e., I glory in the testimony and purity of our conscience: if our hearts do not condemn us, we have confidence before God (1 John 3:21). The Spirit himself bearing witness with our spirit that we are children of God (Rom 8:16).
Notandum autem quod conscientiae testimonium verum est, quia non decipit. Multi enim exterius videntur boni, qui in conscientia sua non sunt boni. Et semper durat.
It should be noted that the testimony of conscience is true, because it does not deceive; for many appear good outwardly who are not good in their conscience; and conscience always endures.
Sed non dicit conscientiae aliorum sed nostrae, quia semper homo plus debet stare testimonio conscientiae suae de se, quam testimonio aliorum; quod non faciunt illi qui reputant se bonos ex hoc quod alii sunt mali, non ex hoc quod ipsi in veritate boni sint; et illi qui gloriantur de bonitate alicuius boni viri, qui eis aliqua affinitate coniungitur.
He does not say, the conscience of others, but our conscience, because a man should put more trust in the testimony of his own conscience about himself than in the testimony of others; they do not do this who consider themselves good because others are evil rather than because they themselves are truly good. Nor is it done by those who boast in the goodness of a good person, who is joined to them by some bond.
32. Causam autem huius gloriae insinuat, dicens, quod in simplicitate, etc.; quae consistit in duobus. In duobus enim consistit puritas conscientiae, ut scilicet ea quae facit sint bona, et quod intentio facientis sit recta, et ista dicit Apostolus de se.
32. He suggests the cause of this boast when he says, that in simplicity of heart, which consists of two things. For purity of conscience consists of two things, namely, that the things a person does are good and that his intention is right. These two things the Apostle says of himself.
Primo quod habet intentionem rectam ad Deum in operibus suis, et ideo dicit quod in simplicitate, id est in rectitudine intentionis. Sap. I, 1: in simplicitate cordis, et cetera. Prov. XI, 3: simplicitas iustorum, et cetera. Secundo quod ea quae facit sunt bona, et ideo dicit et sinceritate operationis, Phil. I, v. 10: ut sitis sinceri et sine offensa.
First, that he has a right intention towards God in his action; hence he says, in simplicity of heart, i.e., with a right intention. Seek him with sincerity of heart (Wis 1:1). The integrity of the upright guides them (Prov 11:3). Second, that the things he does are good; hence, he says, and sincerity of God in his actions: that you may be pure and blameless (Phil 1:10).
33. Unde autem proveniat huius gloriae causa, manifestat subdens sed non in sapientia carnis.
33. He discloses the source of the cause of this glory when he says, not in carnal wisdom.
Hoc potest dupliciter legi. Primo ut referatur ad hoc quod immediate praecedit, scilicet Dei; et tunc est insinuativum, unde veniat ei sinceritas et simplicitas; quasi dicat: multi antiqui fuerunt sapientes in sapientia terrena, sicut philosophi, et multi Iudaei pure vixerunt confidentes in iustitia legis, sed nos non in sapientia carnali, quae secundum naturas rerum, vel desideria carnis est, sed in gratia Dei conversati sumus in hoc mundo. Rom. VIII, 6: prudentia carnis mors est, et cetera. I Cor. II, 4: non in persuasibilibus humanae sapientiae verbis, et cetera. I Cor. XV, v. 10: gratia Dei sum id quod sum.
This can be taken in two ways. First, as referring to what he had just said, namely, sincerity of God, and then he is suggesting the source of his sincerity and simplicity; as if to say: many of the ancients were wise in earthly wisdom, as the philosophers, and many Jews lived honorably, trusting in the justice of the law, but we have behaved in the world, not by earthly wisdom, which is according to the nature of things, nor by the desires of the flesh, but by the grace of God. To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace (Rom 8:6); not in plausible words of wisdom, but in demonstration of the Spirit and of power (1 Cor 2:4); by the grace of God I am what I am (1 Cor 15:10).
Vel etiam secundum hunc modum non in sapientia, etc., id est, quasi innixus humanae sapientiae, sed gratiae Dei. Prov. III, 5: ne innitaris prudentiae tuae.
Or even according to this manner, not in carnal wisdom, i.e., as though relying on human wisdom, but by the grace of God: do not rely on your own insight (Prov 3:5).
Alio modo potest exponi, ut hoc quod dicit in simplicitate, etc., referatur ad puritatem vitae; hoc vero quod dicit non in sapientia, etc., referatur ad veritatem doctrinae, quasi dicat: sicut vita nostra est in simplicitate et sinceritate Dei, sic doctrina non est in sapientia carnali, sed in gratia Dei. Sed tamen duae primae magis valent.
Or it might be explained in another way, so that in saying, in simplicity of heart and sincerity of God, he is referring to his purity of life; but in saying, not in carnal wisdom, but in the grace of God, he is referring to the truth of his teaching; as if to say: just as our life is in the simplicity and sincerity of God, so our teaching is not in earthly wisdom, but in the grace of God. But the first two interpretations are more valid.
Et licet sic bene conversati simus in mundo isto, tamen abundantius quantum ad vos, quia scilicet ab aliis ecclesiis receperat sumptus, ab eis non. Infra XI, 8: alias ecclesias expoliavi. Et ratio huius potest esse, quia avari erant, unde, ne contristaret eos, noluit ab eis recipere sumptus.
And although we have behaved thus in the world, yet still more abundantly towards you, because he had received collections from the other churches, but not from them: I have taken from other churches (2 Cor 11:8). The reason for this might be that they were greedy; hence, in order not to sadden them, he refused to take any revenue from them.
34. Consequenter huius sanctae suae conversationis testimonium eorum invocat, dicens non enim alia, etc., quasi dicat: haec quae scribimus vobis, non sunt vobis incognita, quia iam legistis ea in prima epistola, et cognovistis per experientiam operum. I Io. II, v. 7: non mandatum novum.
34. Then he calls on them to witness to this holy manner of life, saying, for we write no other things to you than what you have read and known. As if to say: these things I write to you are not unknown to you, because you have already read them in the first letter, and you know them by experience: I am writing you no new commandment, but an old commandment (1 John 2:7).
Et licet non perfecte cognoveritis, quia comparastis vobis pseudo-apostolos, spero tamen quod usque in finem, scilicet vitae, cognoscetis, scilicet perfecte, sicut usque modo cognovistis nos ex parte. Cuius ratio est, quia cum quis videt aliquem aliquid bene incipere, debet sperare quod semper bene proficiat. Et quare? Quia qui coepit in vobis opus bonum, etc., ut dicitur Phil. I, 6.
And although you do not know fully, because you have received false apostles, I hope that you shall know, namely, perfectly, unto the end, namely, of your life, as also you have known us in part. The reason for this is that when we see someone starting well, we should hope that he will always progress well. And why? Because he who began a good work in you will bring it to completion at the day of Jesus Christ (Phil 1:6).
Et cognoscetis, quia nos sumus gloria vestra, id est, per nos debetis consequi gloriam aeternam, ad quam homo pervenit per fidem Christi, quam praedicamus vobis. Prov. XVII, 6: gloria filiorum sunt patres eorum.
And you will understand, that we are your glory, i.e., that through us you should obtain eternal glory, which a person reaches through the faith of Christ, which we preach to you. The glory of sons is their fathers (Prov 17:6).
Ita dico sumus gloria vestra, sicut et vos gloria nostra estis, quia per vos a nobis instructos habere speramus praemium aeternae gloriae. I Thess. II, 19: quae est spes nostra aut corona gloriae nostrae? Nonne vos?
I say that, we are your glory: as you also are ours because we hope for the reward of eternal glory through you who have been instructed by us. For what is our hope or joy or crown of boasting? Is it not you? (1 Thess 2:19).
Et haec gloria erit nobis ex vobis, in die Domini nostri Iesu Christi, id est, in die iudicii, qui dicitur Christi, quia tunc faciet voluntatem suam cum peccatoribus, puniendo eos, qui in hoc mundo fecerunt voluntatem suam, contra Christi Domini voluntatem peccando. Ps. LXXIV, 3: cum accepero tempus, ego iustitias iudicabo, et cetera. Apoc. XX, v. 12: libri aperti sunt, et cetera.
And this boast will be ours from you in the day of our Lord Jesus Christ, i.e., on the day of judgment, which is called Christ’s day, because he will then accomplish his will with sinners by punishing those who in this world did their own will by sinning against the will of Christ the Lord. At the set time which I appoint I will judge with equity (Ps 75:2); and books were opened . . . and the dead were judged by what was written in the books, by what they had done (Rev 20:12).
Explanatio promissi antea facti
Explanation of former promise
1:15 Et hac confidentia volui prius venire ad vos, ut secundum gratiam haberetis: [n. 35]
1:15 And in this confidence I wanted to come to you before, that you might have a second grace: [n. 35]
1:16 et per vos transire in Macedoniam, et iterum a Macedonia venire ad vos, et a vobis deduci in Judaeam.
1:16 And to pass by you into Macedonia: and again from Macedonia to come to you, and by you to be brought on my way towards Judea.
1:17 Cum ergo hoc voluissem, numquid levitate usus sum? aut quae cogito, secundum carnem cogito, ut sit apud me est et non? [n. 37]
1:17 Therefore when I had wanted this, did I use lightness? Or, the things that I intend, do I intend according to the flesh, that there should be with me, it is, and it is not? [n. 37]
1:18 Fidelis autem Deus, quia sermo noster, qui fuit apud vos, non est in illo est et non. [n. 38]
1:18 But God is faithful: for our speech, which was to you, is not in him, it is, and it is not. [n. 38]
1:19 Dei enim Filius Jesus Christus, qui in vobis per nos praedicatus est, per me, et Silvanum, et Timotheum, non fuit est et non, sed est in illo fuit. [n. 40]
1:19 For the Son of God, Jesus Christ, who was preached among you by us, by me and Sylvanus and Timothy, was not: it is and it is not. But, it is, was in him. [n. 40]