Lectio 3
Lecture 3
Fugite infideles
Avoid unbelievers
6:11 Os nostrum patet ad vos, o Corinthii; cor nostrum dilatatum est. [n. 228]
6:11 Our mouth is open to you, O Corinthians: our heart is enlarged. [n. 228]
6:12 Non angustiamini in nobis: angustiamini autem in visceribus vestris: [n. 231]
6:12 You are not straitened in us: but in your own bowels you are straitened. [n. 231]
6:13 eamdem autem habentes remunerationem, tamquam filiis dico, dilatamini et vos. [n. 232]
6:13 But having the same recompense (I speak as to my children): be you also enlarged. [n. 232]
6:14 Nolite jugum ducere cum infidelibus. Quae enim participatio justitiae cum iniquitate? aut quae societas luci ad tenebras? [n. 233]
6:14 Do not bear the yoke with unbelievers. For what participation does justice have with injustice? Or what fellowship does light have with darkness? [n. 233]
6:15 quae autem conventio Christi ad Belial? aut quae pars fideli cum infideli? [n. 236]
6:15 And what concord does Christ have with Belial? Or what part does the faithful have with with the unbeliever? [n. 236]
6:16 qui autem consensus templo Dei cum idolis? vos enim estis templum Dei vivi, sicut dicit Deus: Quoniam inhabitabo in illis, et inambulabo inter eos, et ero illorum Deus, et ipsi erunt mihi populus. [n. 238]
6:16 And what agreement does the temple of God have with idols? For you are the temple of the living God: as God says: for I will dwell in them and walk among them. And I will be their God: and they shall be my people. [n. 238]
6:17 Propter quod exite de medio eorum, et separamini, dicit Dominus, et immundum ne tetigeritis: et ego recipiam vos: [n. 242]
6:17 Therefore: go out from among them and be separate, says the Lord, and do not touch the unclean thing: and I will receive you. [n. 242]
6:18 et ero vobis in Patrem, et vos eritis mihi in filios et filias, dicit Dominus Omnipotens. [n. 244]
6:18 And I will be a Father to you: and you shall be my sons and daughters, says the Lord Almighty. [n. 244]
228. Postquam Apostolus docuerat usum gratiae collatae quantum ad bonas operationes exteriores, hic consequenter instruit eos circa usum praedictum quantum ad interiorem devotionem, quae consistit in laetitia cordis, quae latitudinem cordis causat.
228. After teaching them the use of grace as to good outward actions, the Apostle now instructs them about this use in regard to internal devotion, which consists in joy of heart, which causes the heart to enlarge.
Et circa hoc tria facit.
In regard to this he does three things.
Primo enim exhibet se eis in exemplum latitudinis;
First, he offers himself as an example of this enlargement;
secundo ostendit, quod ab ipso non habent contrarium exemplum, nec possunt accipere, ibi non angustiamini in nobis, etc.;
second, he shows that they have no contrary example, nor could they have, at you are not straitened in us;
tertio exhortatur eos ad cordis latitudinem, ibi eamdem autem habentes, et cetera.
third, he exhorts them to enlarge their hearts, at but having the same.
Circa primum duo facit.
In regard to the first he does two things:
Primo ponit signum latitudinis cordis;
first, he gives a sign of an expanded heart;
secundo ponit ipsam latitudinem cordis quam habebat apostolus, ibi cor nostrum dilatatum est, et cetera.
second, he mentions the expansion of heart he had, at our heart is enlarged.
229. Signum autem latitudinis est os latum, quia os immediate adhaeret cordi. Unde quae per os exprimimus, sunt expressa signa conceptionum cordis. Matth. XII, 34: ex abundantia cordis os loquitur. Et hoc est quod dicit os nostrum patet ad vos. Os enim clausum est aliquando, tunc scilicet quando ea quae sunt in corde non patent exterius; sed apertum et patens est, quando ea quae in corde sunt, manifestantur. Iob III, 1: post haec aperuit, et cetera. Matth. V, 2: aperiens os suum, et cetera.
229. Now the sign of an expanded heart is an open mouth, because it adheres immediately to the heart. Hence, the things we express by the mouth are express signs of the thoughts of the heart: for out of the abundance of the heart the mouth speaks (Matt 12:34). And this is what he says: our mouth is open to you. For the mouth is closed sometimes when the things in the heart are not outwardly apparent, but it is opened when the things in the heart are manifested: after this Job opened his mouth (Job 3:1); and he opened his mouth and taught them (Matt 5:2).
Et ne hoc videatur pertinere ad vitium vanitatis, quia manifestat se, subdit rationem, dicens ad vos, id est propter utilitatem vestram manifestamus vobis secreta cordis nostri. I Cor. X, 33: non quaerens quod mihi utile sit, et cetera.
But that it might not seem to pertain to the vice of vanity that he manifest himself, he gives a reason, saying, to you, i.e., for your benefit we manifest to you the secrets of our heart. Not seeking my own advantage, but that of many (1 Cor 10:33).
230. Causa autem huius dilatationis procedit ex dilatatione et latitudine cordis. Et ideo dicit cor nostrum dilatatum est, et cetera. Prov. XXI, 4: exaltatio oculorum dilatatio est cordis.
230. The cause of this enlargement comes from enlarging and widening the heart. Hence he says, our heart is enlarged: the raising of the eyes is the enlarging of the heart (Prov 21:4).
Cor autem aliquando est strictum, tunc scilicet quando comprimitur et concluditur in modico, sicut cum quis non curat nisi de terrenis, et contemnit caelestia, non valens ea intellectu capere. Aliquando autem est latum, tunc scilicet quando quis magna appetit et desiderat, et talis erat Apostolus, qui non reputans ea quae videntur, desiderabat caelestia. Et ideo dicit cor nostrum dilatatum est, id est ampliatum ad magna appetenda.
But sometimes the heart is narrow, namely, when it is pressed together and confined in a small place, as when a person cares for nothing but earthly things and scorns the heavenly, not being able to grasp them with his mind. But sometimes it is wide, namely, when a person seeks and desires great things. Such was the case with the Apostle, who did not regard the things which are seen, but desired heavenly things. Hence he says, our heart is enlarged, i.e., expanded for desiring great things.
231. Consequenter ostendit quod non habent ab apostolo contrarium exemplum, dicens non angustiamini, etc., quasi dicat: ex quo ostendimus vobis latitudinem cordis nostri, non habetis a nobis exemplum, nec causam unde angustiamini. Sed si hoc facitis, tunc quidem angustiamini, sed non in nobis, imo ex visceribus vestris, id est ex vobis.
231. Then he shows that they have no contrary example from the Apostle, saying, you are not straitened in us. As if to say: from the fact that we show you the largeness of our heart, you do not have an example or a reason why you should be straitened. But if you do this, then indeed you are straitened, but not by us, but in your own affections, i.e., by yourselves.
Ubi sciendum est quod angustiari idem est quod includi in aliquo, unde non patet alius aditus evadendi. Isti autem erant seducti adeo a pseudo, quod non credebant posse salutem consequi, nisi in observantiis legalibus. Et ideo efficiebantur servi, cum essent liberi secundum fidem Christi. Unde angustiatio huius servitutis non proveniebat eis ab Apostolo, sed ex visceribus eorum, id est ex duritia cordium ipsorum. Lc. XXIII, 28: nolite flere, et cetera.
Here it should be noted that to be straitened is the same as to be enclosed in something, from which no exit appears. But they have been deceived by a false apostle to such a degree that they did not believe salvation was possible without observing legal ceremonies. As a result, they became slaves, whereas they had been free according to the faith of Christ. Hence, the confinement of this slavery did not come to them from the Apostle, but from their bowels, i.e., from the hardness of their hearts. Do not weep for me, but weep for yourselves and your children (Luke 23:28).
232. Consequenter hortatur eos ad latitudinem cordis, dicens eamdem autem habentes, etc., quasi dicat: si aliquando decepti a pseudo angustiati estis, non omnino remaneatis in angustiatione, imo studeatis habere latum cor, sicut nos habemus, quia eamdem habebitis remunerationem quam nos habemus. Et ideo dicit eamdem remunerationem habentes, scilicet sicut et nos. Supra I, v. 7: sicut estis socii passionum, et cetera. Tamquam filiis, non inimicis, dico vobis, vel tamquam filiis Dei; quasi dicat: eamdem remunerationem habentes, quam filii Dei, scilicet haeredes vitae aeternae. Rom. VIII, 17: si filii, et haeredes. Eamdem, inquam, habentes remunerationem, dilatamini et vos, id est habeatis cor magnum et liberum libertate Spiritus, quae est in fide Christi, et non coangustiamini in servitute observantiae legalis.
232. Then he urges them to enlarge their hearts, saying, but having the same recompense, be you also enlarged. As if to say: if you had been deceived and straightened by a false apostle, then do not continue in that state, but try to have a large heart, as we have, because you love the same recompense as we. Therefore he says, having the same recompense as we: as you are partakers of the sufferings, so shall you be also of the consolation (2 Cor 1:7). I speak as to my children, and not to enemies, as to children of God; as if to say: having the same recompense, which the sons of God have, namely, heirs of eternal life: and if children, then heirs (Rom 8:17). Having the same recompense, I say, be you also enlarged, i.e., have a large heart and free with the freedom of the Spirit, which is in the faith of Christ, and be not straightened in the slavery of legal observances.
233. Consequenter cum dicit nolite iugum ducere, etc., docet eos usum collatae gratiae quantum ad infidelium vitationem.
233. Then when he says, do not bear the yoke with unbelievers, he teaches them the use of grace as to avoiding unbelievers.
Et circa hoc duo facit.
In regard to this he does three things.
Primo ponitur apostoli exhortatio;
First, he exhorts them;
secundo exhortationis ratio, ibi quae enim participatio, etc.;
second, the reason for the exhortation, at for what participation;
tertio rationem huius auctoritate confirmat, ibi vos enim estis templum Dei, et cetera.
third, he confirms this reason with an authority, at for you are the temple.
234. Dicit ergo nolite iugum ducere, et cetera. Ubi est sciendum quod iugum dicitur omne illud quod ligat plures ad aliquid faciendum. Unde quia aliquando aliqui conveniunt ad faciendum aliquid boni quod est ex Deo, et aliqui ad faciendum aliquid mali quod est ex diabolo, ideo dicitur iugum Dei et iugum diaboli. Iugum quidem Dei est ipsa caritas, quae ligat hominem ad serviendum Deo. Matth. X: tollite iugum meum, et cetera. Iugum vero diaboli est ipsa iniquitas, quae ligat ad malum et ad male faciendum. Is. IX, 4: iugum oneris eius.
234. He says, therefore, do not bear the yoke with unbelievers. Here it should be noted that a yoke is anything which binds several to do something. Hence, because some come together sometimes to do something good, which is from God, and some to do something evil, which is from the devil, we speak of God’s yoke and the devil’s yoke. God’s yoke is charity, which binds a man to serve God: take my yoke upon you (Matt 11:29). But the devil’s yoke is for doing evil: the yoke of his burden (Isa 9:4).
Hoc ergo dicit nolite iugum ducere, id est nolite communicare in operibus infidelitatis, cum infidelibus. Et hoc propter duo. Primo quia aliqui erant inter eos, qui reputabantur sapientiores, non abstinentes ab idolothitis, et ex hoc scandalizabant inferiores. Alii autem erant qui communicabant cum Iudaeis in traditionibus seniorum. Unde Apostolus hortatur eos, cum dicit nolite, etc., ut non communicent cum Iudaeis in traditionibus legis, neque cum gentibus in cultu idolorum. Utrique enim infideles sunt.
Therefore he says this: do not bear the yoke, i.e., do not take part in works of unbelief, with unbelievers; and this for two reasons. First, because there were some among them who considered themselves wiser, not refraining from idolatry; as a result they scandalized the lowly. But there were others who took part with the Jews in the traditions of their elders. Hence, the Apostle exhorts them and says, do not bear the yoke with unbelievers, i.e., do not communicate with the Jews in the traditions of the law or with gentiles in the worship of idols, for both groups were unbelievers.
235. Rationem autem huius assignat, dicens quae enim participatio, et cetera. Quae sumitur ex distinctione duplici. Una distinctio est quantum ad causam, sed alia est quantum ad statum. Distinctio quantum ad causam duplex est, scilicet quantum ad causam habitualem, et quantum ad causam efficientem.
235. He gives the reason for this when he says, for what partnership does justice have with injustice? This is based on two distinctions: one regards the cause, and the other, the state. The distinction as to cause is twofold, namely, as to habitual and as to efficient cause.
Causa autem habitualis est duplex: una quantum ad effectum, et hoc est quod dicit quae enim participatio iustitiae, etc.; quasi dicat: non debetis iugum ducere cum infidelibus, quia alius habitus est in vobis, alius in illis. In vobis quidem est habitus iustitiae, in illis vero est habitus iniquitatis. Maxima autem iustitia est reddere Deo quod suum est, et hoc est colere ipsum. Unde cum vos colatis Deum, est in vobis habitus iustitiae; summa autem iniquitas est auferre Deo quod suum est, et dare diabolo. Is. I, 13: iniqui sunt coetus vestri. Ier. XXIII, 28: quid paleis ad triticum?
The habitual cause is also twofold: one as to effect, and this is what he says: for what partnership does justice have with injustice? As if to say: you should not bear the yoke with unbelievers, because there is one habit in you and another in them. In you it is the habit of justice; in them it is the habit of iniquity. But the higher justice is to render to God what is his, and this is to worship him. Hence, since you worship God, the habit of justice is in you. But the greatest iniquity is to take from God what is his and give it to the devil. I cannot endure iniquity and solemn assembly (Isa 1:13); what has straw in common with wheat (Jer 23:28).
Alia causa habitualis est quantum ad intellectum, et haec distinctio est, quia fideles sunt illuminati lumine fidei sed infideles sunt in tenebris errorum. Et quantum ad hoc dicit aut quae societas lucis ad tenebras? Quasi dicat: non est conveniens quod eis communicetis, quia non est aliqua societas conveniens, quia vos estis lux per scientiam fidei. Eph. V, 8: eratis aliquando tenebrae, nunc autem lux in Domino, et cetera. Illi vero tenebrae sunt per ignorantiam. Prov. IV, 19: via impiorum tenebrosa, et cetera. Unde Dominus a principio divisit lucem a tenebris, ut dicitur Gen. c. I, 18.
The other habitual cause is in regard to the intellect; and this distinction is that the faithful are enlightened with the light of faith, but unbelievers are in the darkness of errors. As to this he says, or what fellowship does light have with darkness? As if to say: it is not right for you to communicate with them, because it is not a suitable fellowship, because you are light through knowledge of the faith: for once you were darkness, but now you are light in the Lord (Eph 5:8), but they are darkness through ignorance: the way of the wicked is like deep darkness (Prov 4:19). Hence, from the beginning the Lord separated the light from the darkness (Gen 1:18).
236. Quantum vero ad causam efficientem dicit quae autem conventio Christi ad Belial? Quasi dicat: vos estis servi Christi, et membra eius, I Cor. XII, 27: vos estis corpus Christi, illi autem sunt membra Diaboli. Et dicitur diabolus Belial, absque iugo, quia noluit subiici iugo Dei. Ier. II, 20: a saeculo fregisti, et cetera.
236. As to the efficient cause he says, what concord does Christ have with Belial? As if to say: you are the servants of Christ and his members: now you are the body of Christ and individually members of it (1 Cor 12:27), but they are members of the devil. The devil is called Belial, ‘without a yoke,’ because he refused to submit to God’s yoke: for long ago you broke your yoke and burst your bonds (Jer 2:20).