Confidentia et gaudia
Confidence and rejoicing
7:12 Igitur, etsi scripsi vobis, non propter eum qui fecit injuriam, nec propter eum qui passus est: sed ad manifestandam sollicitudinem nostram, quam habemus pro vobis coram Deo: [n. 273]
7:12 Therefore, although I wrote to you, it was not for the sake of him who did the wrong, nor for him who suffered it: but to manifest our carefulness that we have for you before God: [n. 273]
7:13 ideo consolati sumus. [n. 275] In consolatione autem nostra, abundantius magis gavisi sumus super gaudio Titi, quia refectus est spiritus ejus ab omnibus vobis: [n. 276]
7:13 Therefore we were comforted. [n. 275] But in our consolation we did the more abundantly rejoice for the joy of Titus, because his spirit was refreshed by you all. [n. 276]
7:14 et si quid apud illum de vobis gloriatus sum, non sum confusus: sed sicut omnia vobis in veritate locuti sumus, ita et gloriatio nostra, quae fuit ad Titum, veritas facta est, [n. 278]
7:14 And if I have boasted anything to him of you, I have not been put to shame: but as we have spoken all things to you in truth, so also our boasting that was made to Titus is found a truth. [n. 278]
7:15 et viscera ejus abundantius in vobis sunt, reminiscentis omnium vestrum obedientiam: quomodo cum timore et tremore excepistis illum. [n. 279]
7:15 And his bowels are more abundantly towards you: remembering the obedience of you all, how with fear and trembling you received him. [n. 279]
7:16 Gaudeo quod in omnibus confido in vobis.
7:16 I rejoice that in all things I have confidence in you.
273. Hic, assignata ratione quare gaudet Apostolus de ipsorum tristitia, consequenter inducit conclusionem suam, in qua duo facit.
273. Here the Apostle assigns the reason why he rejoices over them; then he draws his conclusion, in which he does two things.
Primo enim ostendit intentionem suam quam habuit in scribendo;
First, he discloses the intention he had in writing;
secundo manifestat gaudium quod habuit de ipsorum correctione, ibi ideo consolati, et cetera.
second, he reveals the joy he had over their amendment, at therefore we were comforted.
274. Dicit ergo primo: ex quo incontaminati estis, igitur apparet quod et si scripsi vobis, per epistolam increpando, non scripsi propter eum tantum qui fecit iniuriam, incestu maculando cubile patris sui, ut dicitur I Cor. V, 1; nec propter eum tantum qui passus est, scilicet propter patrem, quasi non propter zelum vindictae solum; sed hoc feci ad manifestandam sollicitudinem nostram, quam pro vobis habemus, id est ut sciretis quam solliciti simus pro vobis. Et hoc dico coram Deo, ut sit iuramentum, id est Deo teste. Vel ad manifestandam coram vobis Deo, scilicet de omnibus, sollicitudinem nostram. Col. II, 1: volo vos scire quam sollicitudinem, et cetera.
274. He says, therefore: from the fact that you are undefiled, it is apparent that although I wrote to you to rebuke you in my epistle, it was not for the sake of him who did the wrong, by staining his father’s chamber with incest (1 Cor 5:1), nor for him alone who suffered it, namely, on account of the father, as if not on account of the zeal for revenge only, but I did this that to manifest our carefulness that we have for you, i.e., that you might know how careful we are for you. And I say this before God, as an oath with God as witness. Or to manifest our carefulness that we have for you before God, i.e., for all; for I want you to know how greatly I strive for you (Col 2:1).
Vel aliter: non scripsi tantum propter eum qui fecit iniuriam, ut scilicet corrigeretur, vel propter eum qui passus est ut placaretur, sed ad manifestandam, etc., ut scilicet vos, qui indignati fuistis pro contumelia et poena inflicta fornicatori, reconciliaremini Deo.
Or another way: I have not written to you only for the sake of him who did the wrong, that he might be corrected, or for him who suffered it, that he might be placated, but to manifest our carefulness that we have for you before God, namely, to you who were indignant for the insult and for the punishment inflicted on the fornicator: be reconciled to God.
275. Consequenter concludit gaudium quod habuit de eorum correctione, cum dicit ideo et consolati sumus, etc., quasi dicat: quia hoc consecutus sum, ex eo quod scripsi, scilicet quod estis correcti, ideo consolati sumus, id est consolationem accepimus. Gaudium enim hominis est cum consequitur quod cum desiderio intendit. Supra I, 12: abundantius autem, et cetera.
275. Then he concludes to the joy he had at their correction when he says, therefore, we were comforted. As if to say: because I obtained this from writing to you, namely, that you are corrected, therefore, we were comforted, i.e., we took comfort. For a man is joyful when he obtains what he desired and intended: and more abundantly towards you (2 Cor 1:12).
276. Consequenter cum dicit in consolatione autem, etc., ponit secundam causam suae consolationis, quae sumitur ex devotione quam ostenderunt ad Titum. Et
276. Then when he says, but in our consolation, he states the second cause of his comfort, which is taken from the devotion they showed to Titus.
circa hoc tria facit.
In regard to this he does three things.
Primo ponit gaudium suum de gaudio Titi conceptum;
First, he mentions the joy he felt at Titus’ joy;
secundo gaudii rationem assignat, ibi et si quid apud illum, etc.;
second, the reason for the joy, at and if I have boasted anything to him;
tertio materiam gaudii Titi assignat, ibi reminiscentis omnium vestrum, et cetera.
third, the matter over which Titus rejoiced, at remembering the obedience of you all.
277. Dicit ergo primo: gavisi sumus, de correctione vestra, autem, id est sed, in consolatione nostra abundantius magis gavisi sumus, quam turbati fuerimus de tribulatione, super gaudio Titi. Vel magis gavisi sumus, id est magis gaudium attulit consolationi nostrae gaudium Titi. Et hoc quia refectus est spiritus eius. Tunc enim reficitur animus praelati, quando subditi eius sunt obedientes ei et eum reverentur. Ad Philem.: refice viscera, et cetera.
277. He says, therefore: we did rejoice at your amendment, but in our consolation we did the more abundantly rejoice than we were disturbed by the tribulation, for the joy of Titus. Or we did the more abundantly rejoice, i.e., the joy of Titus brought more joy to our consolation; and this because his mind has been set at rest by you all. Because his spirit was refreshed by you all when his subjects are obedient to him and revere him. Refresh my heart in Christ (Phlm 20).
Refectus, inquam, ab omnibus vobis, quia omnes vel correcti estis, vel est spes correctionis.
Refreshed, I say, by you all, because all are either amended or there is a hope of amendment.
278. Rationem autem huius gaudii assignat quantum ad duo. Unum est ex parte Apostoli, quia scilicet ipse inventus est verax. Nam Apostolus commendaverat Corinthios Tito, antequam iret ad eos. Quia vero nunc ita invenit Titus, sicut Apostolus dixit, gaudet Apostolus verba sua vera fuisse, et hoc est quod dicit et si quid apud illum de vobis gloriatus sum, commendando vos. Dicit autem gloriatus sum, quia gloria Apostoli erat bonum illorum. Non sum confusus, id est non erubesco me falsa dixisse. Quando enim aliquis invenitur mendax, confunditur. Eccli. XXXVII, 20: ante omnia sermo verax, et cetera. Sed sicut omnia in veritate vobis locutus sum, id est sicut praedicavi vobis veritatem, ita gloriatio nostra quae fuit ad Titum de vobis, veritas facta est, id est inventa est vera.
278. He assigns the reason for this joy from two aspects: one is on the part of the Apostle, namely, because he was found to be truthful. For the Apostle had commended the Corinthians to Titus before he went to them. But now, because Titus found them to be just as the Apostle had said, he rejoiced that his words were true. And this is what he says, and if I have boasted anything to him of you, by commending you, I have not been put to shame, i.e., I do not blush as having said something false. For when a person is found to be a liar, he is ashamed. A man skilled in words may be hated (Sir 37:20). But as we have spoken all things to you in truth, i.e., as I have preached the truth to you, so also our boasting that was made to Titus is found a truth.
Alia ratio est ex parte Corinthiorum. Nam amici desiderant, ut illi quos diligunt, ab omnibus diligantur. Quia ergo Titus diligebat Corinthios propter eorum devotionem, ideo de hoc Apostolus gaudebat. Et ideo dicit Apostolus et viscera eius, etc., quasi dicat: non solum gaudeo quia inventus sum verax, sed etiam quia viscera eius, id est viscerosa caritas eius, et nimius amor abundantius, quam antea, in vobis esset, ex quo vidit profectum vestrum; vel abundantius quam in aliis. Eph. VI: induite vos sicut electi Dei, et cetera.
The other reason is on the part of the Corinthians. For friends desire that those whom they love be loved by everyone. Therefore, because Titus loved the Corinthians for their devotion, the Apostle rejoices over this and says, and his bowels are more abundantly towards you. As if to say: I not only rejoice because I was found to be right, but also because his bowels i.e., his charity and great love, goes out more abundantly towards you than before, because he has seen your progress; or, more abundantly than towards others. Put on then, as God’s chosen ones, holy and beloved, compassion, kindness, lowliness, meekness, and patience (Col 3:12).
279. Materiam autem gaudii manifestat ex duobus, scilicet ex obedientia et reverentia. Ex obedientia quidem cum dicit reminiscentis omnium vestrum obedientiam, qua obedienter sibi obtemperastis. In quo etiam et laudavit vos. I Reg. XV, 22: melior est obedientia, et cetera. Eccli. III, 1: filii sapientiae Ecclesia iustorum. Ex reverentia autem cum dicit quomodo cum timore, scilicet filiali, non servili, cum timore animi et tremore corporis excepistis eum. Gal. IV, 15: testimonium enim vobis, et cetera.
279. He discloses that the matters over which he rejoiced were their obedience and reverence: obedience, when he says, remembering the obedience of you all; for this also he praised you. To obey is better than sacrifice (1 Sam 15:22); listen to me, your father, O children (Sir 3:1). But their reverence when he says, how with fear, namely, filial and not servile, with fear of soul and trembling of body with which you received him: for I bear you witness that, if possible, you would have plucked out your eyes and given them to me (Gal 4:15).
Et quia ita habuistis vos ad eum, gavisus sum, quia verax inventus sum, et ipse diligit vos. Unde gaudeo quod in omnibus confido in vobis, non solum in bona voluntate sed etiam in bonis operibus in futuro, quod bene vos habeatis. Hebr. VI, 9: confidimus de vobis meliora et viciniora saluti.
And because you acted that way toward him, I rejoiced, for I was found to be right and he loves you. Hence, I rejoice that in all things I have confidence in you, not only in good will, but also in good works, that you will act well in the future. We trust better things of you, and nearer to salvation (Heb 6:9).
Grace of Macedonia
8:1 Notam autem facimus vobis, fratres, gratiam Dei, quae data est in ecclesiis Macedoniae: [n. 280]
8:1 Now we make known unto you, brethren, the grace of God that has been given in the churches of Macedonia: [n. 280]
8:2 quod in multo experimento tribulationis abundantia gaudii ipsorum fuit, et altissima paupertas eorum, abundavit in divitias simplicitatis eorum: [n. 283]
8:2 That in much experience of tribulation, they have had abundance of joy and their very deep poverty has abounded unto the riches of their simplicity. [n. 283]
8:3 quia secundum virtutem testimonium illis reddo, et supra virtutem voluntarii fuerunt, [n. 286]
8:3 For according to their power (I bear them witness) and beyond their power, they were willing: [n. 286]
8:4 cum multa exhortatione obsecrantes nos gratiam, et communicationem ministerii, quod fit in sanctos.
8:4 With much entreaty begging of us the grace and communication of the ministry that is done toward the saints.
8:5 Et non sicut speravimus, sed semetipsos dederunt primum Domino, deinde nobis per voluntatem Dei,
8:5 And not as we hoped: but they gave their own selves, first to the Lord, then to us by the will of God;
8:6 ita ut rogaremus Titum, ut quemadmodum coepit, ita et perficiat in vobis etiam gratiam istam. [n. 290]
8:6 so that we asked that Titus, as he had begun, so also would finish among you this same grace. [n. 290]
8:7 Sed sicut in omnibus abundatis fide, et sermone, et scientia, et omni sollicitudine, insuper et caritate vestra in nos, ut et in hac gratia abundetis. [n. 291]
8:7 That as in all things you abound in faith and word and knowledge and all carefulness, moreover also in your charity towards us: so in this grace also you may abound. [n. 291]
8:8 Non quasi imperans dico: sed per aliorum sollicitudinem, etiam vestrae caritatis ingenium bonum comprobans. [n. 293]
8:8 I speak not as commanding: but by the carefulness of others, approving also the good disposition of your charity. [n. 293]