Intention of visiting
12:14 Ecce tertio hoc paratus sum venire ad vos: et non ero gravis vobis. Non enim quaero quae vestra sunt, sed vos. [n. 493] Nec enim debent filii parentibus thesaurizare, sed parentes filiis. [n. 496]
12:14 Behold, now for the third time I am ready to come to you, and I will not be burdensome to you. For I do not seek the things that are yours, but you. [n. 493] For neither should the children lay up for the parents, but the parents for the children. [n. 496]
12:15 Ego autem libentissime impendam, et super impendar ipse pro animabus vestris: licet plus vos diligens, minus diligar. [n. 500]
12:15 But I will most gladly spend and be spent myself for your souls: although loving you more, I am loved less. [n. 500]
12:16 Sed esto: ego vos non gravavi: sed cum essem astutus, dolo vos cepi. [n. 502]
12:16 But be it so: I did not burden you: but being crafty, I caught you by guile. [n. 502]
12:17 Numquid per aliquem eorum, quod misi ad vos, circumveni vos? [n. 504]
12:17 Did I overreach you by any of those whom I sent to you? [n. 504]
12:18 Rogavi Titum, et misi cum illo fratrem. Numquid Titus vos circumvenit? nonne eodem Spiritu ambulavimus? nonne iisdem vestigiis? [n. 505]
12:18 I asked Titus: and I sent with him a brother. Did Titus overreach you? Did we not walk with the same Spirit? Did we not walk in the same steps? [n. 505]
12:19 Olim putatis quod excusemus nos apud vos? coram Deo in Christo loquimur: omnia autem, carissimi, propter aedificationem vestram. [n. 506]
12:19 Of old, do you think that we excuse ourselves to you? We speak before God in Christ: but all things, my dearly beloved, for your edification. [n. 506]
493. Hic ostendit se esse commendabilem quantum ad bona futura, quae facere intendit. Et tria facit.
493. Here he shows that he is worthy of commendation in regard to good things he intends to do. He does three things.
Primo ostendit suum propositum de futuro bono, quod intendit;
First, he states his resolution concerning the future good he intends to do;
secundo propositi huius rationem assignat, ibi non enim quaero quae vestra sunt, etc.;
second, he assigns the reason for this resolution, at for I do not seek the things that are yours;
tertio ad rationem, similitudinem adhibet, ibi nec enim debent, et cetera.
third, he applies a likeness to his reason, at for neither should.
494. Sciendum est circa primum, quod aliquando contingit, quod ideo aliqui non accipiunt uno tempore, ut reservent se ad aliud tempus, in quo possint et plus recipere et audacius. Ne ergo isti simile crederent de Apostolo, ut ideo noluisset prima vice recipere ab eis, ut postmodum reciperet plus, dicit, quod non solum hoc fecit olim, sed etiam paratus est facere in futurum. Unde dicit ecce iam tertio, id est tertia vice, paratus sum venire ad vos, et non ero vobis gravis; quasi dicat: nec etiam tunc gravabo vos, accipiendo vestra. Supra II: in omnibus sine onere me servavi et servabo. Iob XXVII, 6: iustificationem quam coepi tenere, et cetera.
494. It should be noted in regard to the first that sometimes it happens that the reason why some do not receive at one time is that they might be keeping themselves in reserve for another time, in which they can receive both more and more boldly. Therefore, lest they suppose something like this of the Apostle, namely, that he refused to take anything from them the first time, in order that he might receive more the second time, he says that he not only did this in the past, but is prepared to do the same in the future; hence he says, behold, now for the third time I am ready to come to you, and I will not be burdensome to you. As if to say: not even then will I burden you by taking what is yours: in all things I have kept myself from being burdensome to you: and so I will keep myself (2 Cor 11:9); I hold fast my righteousness, and will not let it go (Job 27:6).
Dicit autem tertio paratus sum venire, et non dicit tertio venio, quia bene ter paratus fuit ire ad eos, sed tamen non ivit nisi bis. Paratus enim fuit ire prima vice, et tunc ivit, et conversi sunt. Secunda vice fuit paratus, et fuit impeditus propter peccatum eorum, et tunc non ivit, de quo excusat se in principio huius epistolae. Modo est paratus ire tertio, et ivit, unde bis ivit, et ter fuit paratus ire.
He says, for the third time I am ready to come, and not for the third time I am coming, because he certainly was prepared to go to them a third time, yet he went only twice. For he was prepared to go the first time; he went and they were converted. He was ready a second time, but he was prevented on account of their sin. It was for this that he apologized in the beginning of this letter. Now he was ready to go a third time, and he went. Hence he went twice, but he was ready to go three times.
495. Rationem autem huius boni propositi subdit, dicens non enim quaero, etc., quae talis est: constat quod artifex disponit opus suum secundum finem quem intendit; praedicatores autem in praedicando, aliqui intendunt quaestum et bona temporalia, et ideo totam praedicationem ad hoc ordinant et disponunt; aliqui vero intendunt salutem animarum, et ideo hoc modo disponunt praedicationem suam, secundum quod vident expedire saluti illorum quibus praedicant. Quia ergo Apostolus intendebat in praedicatione sua salutem Corinthiorum, et videbat, quod non expediebat quod reciperet ab eis sumptus, tum ut confutaret pseudo, tum etiam quia avari erant, ideo noluit accipere sumptus.
495. Then he gives the reason for this good resolution, when he says: for I do not seek the things that are yours, but you. The reasoning is this: it is clear that an artisan arranges his work according to the end he has in view, but when preachers preach, some intend revenue and temporal goods; consequently they arrange and direct all their preaching to this. Others intend the salvation of souls; consequently, they arrange their preaching according as they deem it expedient for the salvation of souls. Therefore, because the Apostle in his preaching aimed at the salvation of the Corinthians and he saw that it was expedient to take no revenue from them, both in order to shame the false apostles and also because they were covetous, he refused to take any revenue.
Et ideo huius rationem assignat, dicens: ideo non gravabo vos, sumptus accipiendo, quia non quaero quae vestra sunt, in praedicatione mea, sed vos, et vestram salutem procurare intendo. Phil. IV, 17: non quaero datum, sed fructum. Et ideo Dominus dixit apostolis: faciam vos fieri piscatores hominum, non pecuniae. Hoc etiam figuratur Gen. XLVII, 19, ubi legitur, quod Ioseph emit Aegyptios in servitutem regis, quia bonus praedicator debet ad hoc studere, ut infideles convertat ad servitium Christi.
Hence he assigns this reason: I will not burden you by taking anything, because I do not seek the things that are yours by my preaching, but you and your salvation are what I aim to procure: not that I seek the gift; but I seek the fruit (Phil 4:17). Therefore the Lord said to the apostles: I will make you fishers of men (Matt 4:19), not of money. This is also prefigured in Genesis, where we read that Joseph brought some Egyptians for the service of the king, because the good preacher should be intent upon converting believers to the service of Christ (Gen 47:19).
496. Sed huiusmodi rationi adaptat similitudinem, cum dicit nec enim debent, et cetera. Et
496. He adapts a simile to this reasoning, when he says: for neither should the children lay up for the parents, but the parents for the children.
primo ponit similitudinem;
First, he presents the simile;
secundo adaptat eam, ibi ego autem libentissime, etc.;
second, he adapts it, at but I will most gladly;
tertio arguit eorum ingratitudinem, ibi licet plus vos, et cetera.
third, he criticizes their ingratitude, at although loving you more.
497. Dicit ergo: quod autem non quaeram vestra, patet per simile. Videmus enim, quod parentes carnales debent thesaurizare filiis carnalibus, quia filii non debent thesaurizare parentibus, sed parentes filiis. Cum ergo ego sim pater vester spiritualis, et vos sitis filii mei, nolo quod vos thesaurizetis mihi, sed ego vobis.
497. He says, therefore: the fact that I do not seek the things that are yours is clear from a simile. For we observe that parents according to the flesh should lay up for their children, because neither should the children lay up for the parents, but the parents for the children. Therefore, since I am your spiritual father and you are my children, I do not want you to lay up for me, but I for you.
498. Sed hic est quaestio de patribus carnalibus. Nam Ex. XX, 12 dicitur: honora patrem tuum, et cetera. In quo etiam praecipitur nobis, quod ministremus eis necessaria. Ergo filii tenentur thesaurizare parentibus.
498. But there is a question here about parents according to the flesh, for it is said: honor your father and your mother (Exod 20:12), which includes that we must minister to their needs. Therefore the children are bound to lay up for their parents.
Respondeo. Dicendum est quod ex praecepto tenentur filii ministrare et subvenire parentibus in necessariis, non autem congregare et thesaurizare eis. Nam thesaurizatio et congregatio fit in posterum. Sed nos videmus quod secundum naturam filii succedunt parentibus, et non e contrario, nisi in aliquo tristi eventu; et ideo naturaliter amor parentum est ad hoc, ut congregent filiis. Et hoc modo loquitur Apostolus. Exodi autem c. XX, 12 loquitur Dominus de subventione in necessariis.
I answer that this precept binds children to minister to and help their parents in necessity, but not to gather and lay up for them. For laying up and gathering have an eye on the future. But in nature the children succeed the parents and not vice versa, except in some sad cases. Therefore the love of parents naturally induces them to lay up for the children. It is in this way that the Apostle speaks; but in Exodus 20 the Lord is speaking about helping them in case of necessity.
499. Item quaestio oritur de hoc quod dicit parentes filiis, et cetera. Ergo cum praelati sint parentes nostri spirituales, videtur quod male fecerint principes et alii dando divitias praelatis.
499. Another question that arises concerns the statement that neither should the children lay up for the parents, but the parents for the children. Therefore, since prelates are our spiritual parents, it seems that princes and others do wrong when they give their riches to prelates.
Responsio. Dicendum est quod non dederunt praelatis propter se, sed propter pauperes. Et ideo non dederunt eis, sed pauperibus. Et hoc Dominus monet Matth. VI, 20: thesaurizate vobis thesauros in caelis, et cetera. Praelatis autem dantur tamquam pauperum dispensatoribus.
I answer that they gave them to prelates not for themselves, but for the poor, and this is what the Lord teaches: lay up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal (Matt 6:20). Hence they are given to prelates as dispensers to the poor.
500. Consequenter positam similitudinem adaptat.
500. Then he applies the simile,
In similitudine autem duo proposuit. Unum est, quod filii non debent thesaurizare parentibus, et hoc iam patet; et aliud est, quod parentes debent thesaurizare filiis, et dare. Et quantum ad hoc dicit: quia ergo ego sum pater vester, ideo paratus sum dare vobis. Et hoc est quod dicit ego libentissime impendam vobis bona, non solum bona spiritualia, praedicando et exempla monstrando, sed etiam temporalia, quod et faciebat, inquantum praedicabat et serviebat eis cum sumptibus aliarum ecclesiarum.
in which he proposed two things: one is that the children should not lay up for the parents, and this is now clear. The other is that parents should lay up for and give to the children; in regard to this he says: therefore, because I am your father, I am ready to give to you, and this is what he says: I will most gladly spend good things on you, not only spiritual goods by preaching and giving examples, but even temporal goods, which he did, inasmuch as he preached to them and served them with the revenues of other churches.
Haec tria ministrare debet quilibet praelatus suis subditis. Unde Dominus dixit ter Petro Io. XXI, 17: pasce oves meas, id est pasce verbo, pasce exemplo, pasce temporali subsidio.
Every prelate should minister these three things to his subjects; hence the Lord said to Peter three times: feed my sheep (John 21:17), i.e., feed them by word, feed them by example, feed them by temporal subsidies.
Et non solum ista impendam vobis, sed paratus sum mori pro salute animarum vestrarum. Unde dicit et superimpendar pro animabus vestris. Io. XV, 13: maiorem caritatem nemo habet, et cetera. I Io. III, 16: si Christus animam suam pro nobis posuit, et vos debetis, et cetera. Io. X, 11: bonus pastor animam suam, et cetera.
Not only will I give those things to you, but I am ready to die for your salvation; hence he says, and be spent for your souls. Greater love has no man than this, that a man lay down his life for his friends (John 15:13); he laid down his life for us; and we ought to lay down our lives for the brethren (1 John 3:16); the good shepherd lays down his life for the sheep (John 10:11).
501. Ingratitudinem istorum increpat consequenter, dicens licet plus vos diligens, etc., quasi dicat: libenter impendar pro vobis, licet sitis ingrati, quia licet plus vos diligens, et cetera.
501. Then he criticizes their ingratitude when he says, although loving you the more, I am loved the less. As if to say: gladly will I be spent for you, although you are ungrateful, because although loving you the more, I am loved the less.
Et haec comparatio potest exponi dupliciter. Uno modo sic: licet plus diligam vos quam pseudo, tamen minus diligor, scilicet a vobis, quam diligantur pseudo, quos plus diligitis quam me. Et sic patet, quod ego plus vos diligo, quam illi; quia ego quaero salutem vestram tantum, illi vero bona vestra solum.
This comparison can be explained in two ways. First, in this way: although I love you the more than the other apostles, yet I am loved the less, namely, by you, than the false apostles are loved, whom you love more than me. Thus it is evident that I love you more than they, because I seek only your salvation, but they seek only your goods.
Alio modo sic: licet plus diligam, scilicet vos, quam alias Ecclesias, tamen minus diligor a vobis, quam ab aliis Ecclesiis. Phil. I, v. 8: testis est mihi Deus quomodo cupiam, et cetera. Et quod plus dilexerit Corinthienses, quam alias ecclesias, patet, quia plus pro eis laboravit. Illud autem in quo plus laboramus, magis consuevimus diligere.
In another way thus: although I love you the more than the other churches, nevertheless I am loved less by you than by the other churches: for God is my witness, how I yearn for you all with the affection of Christ Jesus (Phil 1:8). That he loved the Corinthians more than he loved the other churches is clear from the fact that he labored more for them. But that for which we labor more, we love more.
502. Consequenter cum dicit esto, ego vos, etc., removet suspicionem. Et
502. Then when he says, but be it so: I did not burden you, he removes a suspicion.
primo ponit suspicionem ipsam;
First, he mentions the suspicion;
secundo excludit eam, ibi numquid per aliquem, etc.;
second, he excludes it, at did I overreach you;
tertio rationem exclusionis assignat, ibi olim putatis quod excusemus, et cetera.
third, he assigns the reason for the exclusion, at of old, do you think.