1 Coríntios 4
John Chrysostom · Comentário Patrístico (catena)
1 Coríntios 4:1
"Let a man so account of us, as of ministers of Christ, and stewards of the mysteries of God." After he had cast down their spirit, mark how again he refreshes it, saying, "as ministers of Christ." Do not thou then, letting go the Master, receive a name from the servants and ministers. "Stewards;" saith he, indicating that we ought not to give these things unto all, but unto whom it is due, and to whom it is fitting we should minister. — Homily on 1 Corinthians 10
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"Moreover it is required in stewards, that a man be found faithful:" that is, that he do not appropriate to himself his master's goods, that he do not as a master lay claim for himself but administer as a steward. For a steward's part is to administer well the things committed to his charge: not to say that his master's things are his own; but, on the contrary, that his own are his master's. Let every one think on these things, both he that hath power in speech and he that possesses wealth, namely, that he hath been entrusted with a master's goods and that they are not his own; let him not keep them with himself, nor set them down to his own account; but let him impute them unto God who gave them all. Wouldest thou see faithful stewards? Hear what saith Peter, "Why look ye so earnestly on us, as though by our own power or godliness we had made this man to walk?" Unto Cornelius also he saith, "We also are men of like passions with you:" and unto Christ Himself, "Lo, we have left all, and followed Thee." And Paul, no less, when he had said, "I labored more abundantly than they all," added, "yet not I, but the grace of God which was with me." Elsewhere also, setting himself strongly against the same persons, he said, "For what hast thou which thou didst not receive?" "For thou hast nothing of thine own, neither wealth, nor speech, nor life itself; for this also is surely the Lord's. Wherefore, when necessity calls, do thou lay down this also. But if thou dostest on life, and being ordered to lay it down refusest, thou art no longer a faithful steward." "And how is it possible, when God calls, to resist?" Well, that is just what I say too: and on this account do I chiefly admire the loving-kindness of God, that the things which He is able, even against thy will, to take from thee, these He willeth not to be paid in by thee unwillingly, that thou mayest have a reward besides. For instance, He can take away life without thy consent; but His will is to do so with thy consent, that thou mayest say with Paul, "I die daily." He can take away thy glory without thy consent, and bring thee low: but He will have it from thee with thine own goodwill, that thou mayest have a recompense. He can make thee poor, though unwilling, but He will have thee willingly become such, that He may weave crowns for thee. Seest thou God's mercy to man? Seest thou our own brutish stupidity? What if thou art come to great dignity, and hast at any time obtained some office of Church government? Be not high-minded. Thou hast not acquired the glory, but God hath put it on thee. As if it were another's, therefore, use it sparingly; neither abusing it nor using it upon unsuitable things, nor puffed up, nor appropriating it unto thyself; but esteem thyself to be poor and inglorious. For never,-hadst thou been entrusted with a king's purple to keep,-never would it have become thee to abuse the robe and spoil it, but with the more exactness to keep it for the giver. Is utterance given thee? Be not puffed up; be not arrogant; for the gracious gift is not thine. Be not grudging about thy Master's good, but distribute them among thy fellow-servants; and neither be thou elated with these things as if they were thine own, nor be sparing as to the distribution of them. Again, if thou hast children, they are God's which thou hast. If such be thy thought, thou wilt both be thankful for having them, and if bereft thou wilt not take it hard. Such was Job when he said, "The Lord gave, the Lord hath taken away." For we have all things from Christ. Both existence itself we have through Him, and life, and breath, and light, and air, and earth. And if He were to exclude us from any one of these, we are lost and undone. For "we are sojourners and pilgrims." And all this about "mine," and "thine," is bare words only, and doth not stand for things. For if thou do but say the house is thine, it is a word without a reality: since the very air, earth, matter, are the Creator's; and so art thou too thyself, who hast framed it; and all other things also. But supposing the use to be thine, even this is uncertain, not on account of death alone, but also before death, because of the instability of things. — Homily on 1 Corinthians 10
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"With me it is a very small thing that I should be judged of you or of man's day." "I judge myself unworthy," saith he, "of being judged by you." And why say I, "by you?" I will add, "by any one else." Howbeit, let no one condemn Paul of arrogance; though he saith that no man is worthy to pass sentence concerning him. For first, he saith these things not for his own sake, but wishing to rescue others from the odium which they had incurred from the Corinthians. And in the next place, he limits not the matter to the Corinthians merely, but himself also he deposes from this right of judging; saying, that to decree such things was a matter beyond his decision. At least he adds, "I judge not mine own self." But besides what has been said, we must search out the ground upon which these expressions were uttered. For he knew well in many cases how to speak with high spirit: and that, not of pride or arrogance, but of a certain excellent management seeing that in the present case also he saith this, not as lifting up himself, but as taking down other men's sails, and earnestly seeking to invest the saints with due honor. On this account Paul also, not to exalt himself, but to humble others, and to keep down those who were rising up out of their places, and to persuade them to be modest, said, "With me it is a very small thing that I should be judged of you or of man's day." Observe how he soothes the other party also. For whosoever is told that he looks down on all alike, and deigns not to be judged of any one, will not thenceforth any more feel pain, as though himself were the only one excluded. For if he had said, "Of you," only, and so held his peace; this were enough to gall them as if treated contemptuously. But now, by introducing, "nor yet of man's day," he brought alleviation to the blow; giving them partners in the contempt. Nay, he even softens this point again, saying, "not even do I judge myself." Mark the expression, how entirely free from arrogance: in that not even he himself, he saith, is capable of so great exactness. — Homily on 1 Corinthians 11
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Then because this saying also seemed to be that of one extolling himself greatly, this too he corrects, saying, "Yet am I not hereby justified." What then? Ought we not to judge ourselves and our own misdeeds? Yes surely: there is great need to do this when we sin. But Paul said not this, "For I know nothing," saith he, "against myself." What misdeed then was he to judge, when he "knew nothing against himself?" Yet, saith he, "he was not justified." We then who have our conscience filled with ten thousand wounds, and are conscious to ourselves of nothing good, but quite the contrary; what can we say? And how could it be, if he knew nothing against himself that he was not justified? Because it was possible for him to have committed certain sins, not however, knowing that they were sins. From this make thine estimate how great shall be the strictness of the future judgment. It is not, you see, as considering himself unblameable that he saith it is so unmeet for him to be judged by them, but to stop the mouths of those who were doing so unreasonably. For these same words, viz. "I know nothing against myself, yet am I not hereby justified," and this, "He that judgeth me is the Lord, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts," glance not lightly both upon that person, and upon such as act in concert with him and despise the saints. "For what," saith he, "if any outwardly appear to be virtuous and admirable persons? He, the Judge, is not a discerner of externals only, but also brings to light all secrets." On two accounts you see, or rather on three, correct judgement belongs not to us. One, because, though we be conscious to ourselves of nothing, still we need one to reprove our sins with strictness. Another, because the most part of the things which are done escape us and are concealed. And for a third besides these, because many things which are done by others seem to us indeed fair, but they come not of a right mind. Why say ye then, that no sin hath been committed by this or that person? That such an one is better than such another? Seeing that this we are not to pronounce, not even concerning him who knows nothing against himself. For He who discerns secrets, He it is who with certainty judges. Behold, for example; I for my part know nothing against myself: yet neither so am I justified, that is, I am not quit of accounts to be given, nor of charges to be answered. For he doth not say this, "I rank not among the righteous;" but "I am not pure from sin." — Homily on 1 Corinthians 11
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"Therefore judge nothing before the time, until the Lord come; who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts, and then shall each man have his praise from God." What then? Is it not right that our teachers should do this? It is right in the case of open and confessed sins, and that with fitting opportunity, and even then with pain and inward vexation: not as these were acting at that time, of vain-glory and arrogance. For neither in this instance is he speaking of those sins which all own to be such, but about preferring one before another, and making comparisons of modes of life. For these things He alone knows how to judge with accuracy, who is to judge our secret doings, which of these be worthy of greater and which of less punishment and honor. But we do all this according to what meets our eye. "For if in mine own errors," saith he, "I know nothing clearly, how can I be worthy to pass sentence on other men? And how shall I who know not my own case with accuracy, be able to judge the state of others?" Now if Paul felt this, much more we. For he spake these things, not to exhibit himself as faultless, but to shew that even should there be among them some such person, free from transgression, not even he would be worthy to judge the lives of others: and that if he, though conscious to himself of nothing declare himself guilty, much more they who have ten thousand sins to be conscious of in themselves. Seeing then that not even where we "know nothing against ourselves," can we be clean from accusations, and where we do any thing good, but do it not of a right mind, we are liable to punishment; consider how vastly men are deceived in their judgments. For all these matters are not be come at by men, but by the unsleeping Eye alone: and though we may deceive men, our sophistry will never avail against Him. Again, many things we do, good indeed, but not of a right mind. For so we commend many, not from a wish to render them conspicuous, but to wound others by means of them. And the thing done indeed is right for the well-doer is praised; but the intention is corrupt: for it is done of a satanical purpose. For this one hath often done, not rejoicing with his brother, but desiring to wound the other party. Again, a man hath committed a great error; some other person, wishing to supplant him, says that he hath done nothing, and comforts him forsooth in his error by recurring to the common frailty of nature. But oftentimes he doth this from no mind to sympathize, but to make him more easy in his faults. Again, a man rebukes oftentimes not so much to reprove and admonish, as publicly to display and exaggerate his neighbor's sin. Our counsels however themselves men do not know; but, "He that searcheth the hearts," knows them perfectly; and He will bring all such things into view at that time. Wherefore he saith, "Who will bring to light the secret things of darkness and make manifest the counsels of the hearts." And on that day we shall have God to praise us: as also Paul saith, "And then shall each man have praise from God." For that which cometh from men, is both fleeting, and sometimes it proceeds from no good intentions. But that which cometh from God both abideth continually, and shines out clearly. For when He who knew all things before their creation, and who is free from all passion, gives praise, then also the demonstration of our virtue is even unquestionable. — Homily on 1 Corinthians 11
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"Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not to think of men above that which is written." So long as there was need of expressions as harsh as these, he refrained from drawing up the curtain, and went on arguing as if he were himself the person to whom they were addressed; in order that the dignity of the persons censured tending to counteract the censurers, no room might be left for flying out in wrath at the charges. But when the time came for a gentler process, then he strips it off, and removes the mask, and shows the persons concealed by the appellation of Paul and Apollos. And on this account he said, "These things, brethren, I have transferred in a figure unto myself and Apollos." And as in the case of the sick, when the child being out of health kicks and turns away from the food offered by the physicians, the attendants call the father or the tutor, and bid them take the food from the physician's hands and bring it, so that out of fear towards them he may take it and be quiet: so also Paul, intending to censure them about certain other persons, of whom some, he thought, were injured, others honored above measure, did not set down the persons themselves, but conducted the argument in his own name and that of Apollos, in order that reverencing these they might receive his mode of cure. But that once received, he presently makes known in whose behalf he was so expressing himself. Now this was not hypocrisy, but condescension and tact. For if he had said openly, "As for you, the men whom ye are judging are saints, and worthy of all admiration;" they might have taken it ill and started back. But now in saying, "But to me it is a very small thing that I should be judged of you:" and again, "Who is Paul, and who is Apollos?" he rendered his speech easy of reception. This, if you mark it, is the reason why he says here, "These things have I transferred in a figure unto myself for your sakes, that in us ye may learn not to be wise above what is written," signifying that if he had applied his argument in their persons, they would not have learnt all that they needed to learn, nor would have admitted the correction, being vexed at what was said. But as it was, revering Paul, they bore the rebuke well. But what is the meaning of, "not to be wise above what is written?" It is written, "Why beholdest thou the mote that is in thy brothers's eye, but considerest not the beam that is in thine own eye?" and "Judge not, that ye be not judged." For if we are one and are mutually bound together, it behooveth us not to rise up against one another. For "he that humbleth himself shall be exalted," saith he. And "He that will be first of all, let him be the servant of all." These are the things which "are written." "That no one of you be puffed up for one against another." Again, having dismissed the teachers, he rebukes the disciples. For it was they who caused the former to be elated. And besides, the leaders would not quietly receive that kind of speech because of their desire of outward glory: for they were even blinded with that passion. Whereas the disciples, as not reaping themselves the fruits of the glory, but procuring it for others, would both endure the chiding with more temper, and had it more in their power than the leading men to destroy the disease. It seems then, that this also is a symptom of being "puffed up," to be elated on another's account, even though a man have no such feeling in regard of what is his own. For as he who is proud of another's wealth, is so out of arrogance; so also in the case of another's glory. And he hath well called it "being puffed up." For when one particular member rises up over the rest, it is nothing else but inflammation and disease; since in no other way doth one member become higher than another, except when a swelling takes place. And so in the body of the Church also; whoever is inflamed and puffed up, he must be the diseased one; for he is swollen above the proportion of the rest. For this disproportion is what we mean by "swelling." And so comes it to pass in the body, when some spurious and evil humor gathers, instead of the wonted nourishment. So also arrogance is born; notions to which we have no right coming over us. And mark with what literal propriety he saith, be not "puffed up:" for that which is puffed up hath a certain tumor of spirit, from being filled with corrupt humor. These things, however, he saith, not to preclude all soothing, but such soothing as leads to harm. "Wouldest thou wait upon this or that person? I forbid thee not: but do it not to the injury of another," For not that we might array ourselves one against another were teachers given us, but that we might all be mutually united. For so the general to this end is set over the host, that of those who are separate he may make one body. But if he is to break up the army, he stands in the place of an enemy rather than of a general. — Homily on 1 Corinthians 12
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"For who maketh thee to differ? For what hast thou which thou didst not receive?" From this point, dismissing the governed, he turns to the governors. What he saith comes to this: From whence is evident that thou art worthy of being praised? Why, hath any judgment taken place? any inquiry proceeded? any essay? any severe testing? Nay, thou canst not say it: and if men give their votes, their judgment is not upright. But let us suppose that thou really art worthy of praise and hast indeed the gracious gift, and that the judgment of men is not corrupt: yet not even in this case were it right to be high-minded; for thou hast nothing of thyself but from God didst receive it. Why then dost thou pretend to have that which thou hast not? Thou wilt say, "thou hast it:" and others have it with thee: well then, thou hast it upon receiving it: not merely this thing or that, but all things whatsoever thou hast. For not to thee belong these excellencies, but to the grace of God. Whether you name faith, it came of His calling; or whether it be the forgiveness of sins which you speak of, or spiritual gifts, or the word of teaching, or the miracles; thou didst receive all from thence. Now what hast thou, tell me, which thou hast not received, but hast rather achieved of thine own self? Thou hast nothing to say. Well: thou hast received; and does that make thee high-minded? Nay, it ought to make thee shrink back into thyself. For it is not thine, what hath been given, but the giver's. What if thou didst receive it? thou receivedst it of him. And if thou receivedst of him, it was not thine which thou receivedst: and if thou didst but receive what was not thine own, why art thou exalted as if thou hadst something of thine own? Wherefore he added also, "Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?" Thus having made good his argument by concession, he indicates that they have their deficiencies; and those not a few: and saith, "In the first place, though ye had received all things, it were not meet to glory, for nothing is your own; but as the case really stands there are many things of which ye are destitute." And in the beginning he did but hint at this, saying, "I could not speak unto you as unto spiritual:" and, "I determined to know nothing among you, save Jesus Christ and Him crucified." But here he doth it in a way to abash them. — Homily on 1 Corinthians 12
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"Already ye are filled, already ye are rich:" that is, ye want nothing henceforth; ye are become perfect; ye have attained the very summit; ye stand, as ye think, in need of no one, either among Apostles or teachers. "Already ye are filled." And well saith he "already;" pointing out, from the time, the incredibility of their statements and their unreasonable notion of themselves. It was therefore in mockery that he said to them, "So quickly have ye come to the end;" which thing was impossible in the time: for all the more perfect things wait long in futurity: but to be "full" with a little betokens a feeble soul; and from a little to imagine one's self "rich," a sick and miserable one. For piety is an insatiable thing; and it argues a childish mind to imagine from just the beginnings that you have obtained the whole: and for men who are not yet even in the prelude of a matter, to be high-minded as if they had laid hold of the end. Then also by means of what followeth he puts them yet more out of countenance; for having said, "Already ye are full," he added, "ye are become rich, ye have reigned without us: yea and I would to God ye did reign, that we also might reign with you." Full of great austerity is the speech: which is why it comes last, being introduced by him after that abundance of reproof. For then is our admonition respected and easily received, when after our accusations we introduce our humiliating expressions. For this were enough to repress even the shameless soul and strike it more sharply than direct accusation, and correct the bitterness and hardened feeling likely to arise from the charge brought. It being certain that this more than anything else is the admirable quality of those arguments which appeal to our sense of shame, that they possess two contrary advantages. On the one hand, one cuts deeper than by open invective: on the other hand, it causes the person reprimanded to bear that severer stab with more entire patience. "Ye have reigned without us." Herein there is great force, as concerns both the teachers and the disciples: and their ignorance, too, of themselves is pointed out, and their great inconsideration. For what he saith is this: "In labors indeed," saith he, "all things are common both to us and to you, but in the rewards and the crowns ye are first. Not that I say this in vexation:" wherefore he added also, "I would indeed that ye did reign:" then, lest there should seem to be some irony, he added, "that we also might reign with you;" for, saith he, we also should be in possession of these blessings. Dost thou see how he shews in himself all at once his severity and his care over them and his self-denying mind? Dost thou see how he takes down their pride? — Homily on 1 Corinthians 12
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"For I think that God hath set forth us the Apostles last of all, as men doomed to death." There is great depth of meaning and severity implied again in his saying, "us:" and not even with this was he satisfied, but added also his dignity, hitting them vehemently: "us the Apostles;" who are enduring such innumerable ills; who are sowing the word of Godliness; who are leading you unto this severe rule of life. These "He hath set forth last, as doomed to death," that is, as condemned. For since he had said, "That we also might reign with you," and by that expression had relaxed his vehemency in order not to dispirit them; he takes it up again with greater gravity, and saith, "For I think that God hath set forth us the Apostles last, as men doomed to death." "For according to what I see," saith he, "and from what ye say, the most abject of all men and emphatically the condemned, are we who are put forward for continual suffering. But ye have already a kingdom and honors and great rewards in your fancy." And wishing to carry out their reasoning to still greater absurdity, and to exhibit it as incredible in the highest degree, he said not merely, "We are last," but, "God made us last;" nor was he satisfied with saying, "last," but he added also, "doomed to death:" to the end that even one quite void of understanding might feel the statement to be quite incredible, and his words to be the words of one vexed and vehemently abashing them. Observe too the good sense of Paul. The topics by which, when it is the proper time, he exalts and shews himself honorable and makes himself great; by these he now puts them to shame, calling himself "condemned." Of so great consequence is it to do all things at the befitting season. By "doomed to death," in this place he means "condemned," and deserving of ten thousand deaths. "For we are made a spectacle unto the world, and to angels, and to men." What means, "We are become a spectacle unto the world?" "Not in a single corner nor yet in a small part of the world suffer we these things," saith he; "but every where and before all." But what means, "unto angels?" It is possible to "become a spectacle unto men," but not so unto angels, when the things done are ordinary. But our wrestlings are such as to be worthy even of angelic contemplation. Behold from the things by which he vilifies himself, how again he shows himself great; and from the things about which they are proud, how he displays their meanness. For since to be fools was accounted a meaner thing than to appear wise; to be weak, than to be made strong; and unhonored, than glorious and distinguished; and that he is about to cast on them the one set of epithets, while he himself accepted the other; he signifies that the latter are better than the former; if at least because of them he turned the throng I say not of men only, but also of the very angels unto the contemplation of themselves. For not with men only is our wrestling but also with incorporeal powers. Therefore also a mighty theatre is set. — Homily on 1 Corinthians 12
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Having filled his speech with much severity which conveys a sharper blow than any direct charge and having said, "Ye have reigned without us;" and "God hath set forth us last, as men doomed to death" he shows by what comes next how they are "doomed to death;" saying, We are fools, and weak, and despised, and hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place, and toil, working with our own hands:" which were very signs of genuine teachers and apostles. Whereas the others prided themselves on the things which are contrary to these, on wisdom, glory, wealth, consideration. Desiring therefore to take down their self-conceit and to point out that in respect of these things, so far from taking credit to themselves, they ought rather to be ashamed; he first of all mocks them, saying, "Ye have reigned without us." As if he had said, "My sentence is that the present is not a time of honor nor of glory, which kind of things you enjoy, but of persecution and insult, such as we are suffering. If however it be not so; if this rather be the time of remuneration: then as far as I see," (but this he saith in irony,) "ye, the disciples, for your part have become no less than kings: but we the teachers and apostles, and before all entitled to receive the reward, not only have fallen very far behind you, but even, as persons doomed to death, that is, condemned convicts, spend our lives entirely in dishonors, and dangers, and hunger: yea insulted as fools, and driven about, and enduring all intolerable things." Now these things he said that he might hereby cause them also to consider, that they should zealously seek the condition of the Apostles; their dangers and their indignities, not their honors and glories. For these, not the other, are what the Gospel requires. But to this effect he speaks not directly, not to shew himself disagreeable to them: rather in a way characteristic of himself he takes in hand this rebuke. For if he had introduced his address in a direct manner, he would have spoken thus; "Ye err, and are beguiled, and have swerved far from the apostolical mode of instruction. For every apostle and minister of Christ ought to be esteemed a fool, ought to live in affliction and dishonor; which indeed is our state: whereas you are in the contrary case." But thus might his expressions have offended them yet more, as containing but praises of the Apostles; and might have made them fiercer, censured as they were for indolence and vainglory and luxuriousness. Wherefore he conducts not his statement in this way, but in another, more striking but less offensive; and this is why he proceeds with his address as follows, saying ironically, "But ye are strong and honorable;" since, if he had not used irony, he would have spoken to this effect; "It is not possible that one man should be esteemed foolish, and another wise; one strong, and another weak; the Gospel requiring both the one and the other. For if it were in the nature of things that one should be this, and another that, perchance there might be some reason in what you say. But now it is not permitted, either to be counted wise, or honorable, or to be free from dangers. If otherwise, it follows of necessity that you are preferred before us in the sight of God; you the disciples before us the teachers, and that after our endless hardships." If this be too bad for anyone to say, it remains for you to make our condition your object. — Homily on 1 Corinthians 13
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"We are fools for Christ's sake, but ye are wise in Christ." Again, this also he spake in a way to abash them; implying that it is impossible for these contraries to agree, neither can things so distant from one another concur. "For how can it be," saith he, "that you should be wise, but we fools in the things relating to Christ?" That is: the one sort beaten and despised and dishonored and esteemed as nothing; the others enjoying honor and looked up to by many as a wise and prudent kind of people; it gives him occasion to speak thus: as if he had said, "How can it be that they who preach such things should be looked upon as practically engaged in their contraries?" "We are weak, but ye are strong." That is, we are driven about and persecuted; but ye enjoy security and are much waited upon; howbeit the nature of the Gospel endureth it not. "We are despised, but ye are honorable." Here he setteth himself against the noble and those who plumed themselves upon external advantages. "Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and we toil, working with our own hands." That is, "It is not an old story that I am telling but just what the very time present bears me witness of: that of human things we take no account nor yet of any outward pomp; but we look unto God only." Which thing we too have need to practice in every place. For not only are angels looking on, but even more than they He that presides over the spectacle. Let us not then desire any others to applaud us. For this is to insult Him; hastening by Him, as if insufficient to admire us, we make the best of our way to our fellow servants. For just as they who contend in a small theatre seek a large one, as if this were insufficient for their display; so also do they, who contending in the sight of God afterwards seek the applause of men; giving up the greater praise and eager for the less, they draw upon themselves severe punishment. What but this hath turned every thing upside down? this puts the whole world into confusion, that we do all things with an eye to men, and even for our good things, we esteem it nothing to have God as an admirer, but seek the approbation which cometh from our fellow-servants: and for the contrary things again, despising Him we fear men. And yet surely they shall stand with us before that tribunal, doing us no good. But God whom we despise now shall Himself pass the sentence upon us. — Homily on 1 Corinthians 12
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And "let no one," saith he, "think that I speak only of the past:" "Even unto this present hour we both hunger and thirst and are naked." Seest thou that all the life of Christians must be such as this; and not merely a day or two? For though the wrestler who is victorious in a single contest only, be crowned, he is not crowned again if he suffer a fall. "And hunger;" against the luxurious. "And are buffeted;" against those who are puffed up. "And have no certain dwelling-place;" for we are driven about. "And are naked;" against the rich. — Homily on 1 Corinthians 13
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"And labor;" now against the false apostles who endure neither toil nor peril, while they themselves receive the fruits. "But not so are we," saith he: "but together with our perils from without, we also strain ourselves to the utmost with perpetual labor. And what is still more, no one can say that we fret at these things, for the contrary is our requital to them that so deal with us: this, I say, is the main point, not our suffering evil, for that is common to all, but our suffering without despondency or vexation. But we so far from desponding are full of exultation. And a sure proof of this is our requiting with the contrary those who do us wrong." Now as to the fact that so they did, hear what follows. "Being reviled, we bless; being persecuted, we endure; being defamed, we entreat; we are made as the filth of the world." This is the meaning of "fools for Christ's sake." For whoso suffers wrong and avenges not himself nor is vexed, is reckoned a fool by the heathen; and dishonored and weak. And in order that he might not render his speech too unpalatable by referring the sufferings he was speaking of to their city, what saith he? "We are made the filth," not, "of your city," but, "of the world." And again, "the off-scouring of all men;" not of you alone, but of all. As then when he is discoursing of the providential care of Christ, letting pass the earth, the heaven, the whole creation, the Cross is what he brings forward; so also when he desires to attract them to himself hurrying by all his miracles, he speaks of his sufferings on their account. So also it is our method when we be injured by any and despised, whatsoever we have endured for them, to bring the same forward. "The offscouring of all men, even until now." This is a vigorous blow which he gave at the end, "of all men;" "not of the persecutors only," saith he, "but of those also for whom we suffer these things: Oh greatly am I obliged to them." It is the expression of one seriously concerned; not in pain himself, but desiring to make them feel, that he who hath innumerable complaints to make should even salute them. And therefore did Christ command us to bear insults meekly that we might both exercise ourselves in a high strain of virtue, and put the other party to the more shame. For that effect one produces not so well by reproach as by silence. — Homily on 1 Corinthians 13
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"Being reviled, we bless; being persecuted, we endure; being defamed, we entreat; we are made as the filth of the world." This is the meaning of "fools for Christ's sake." For whoso suffers wrong and avenges not himself nor is vexed, is reckoned a fool by the heathen; and dishonored and weak. And in order that he might not render his speech too unpalatable by referring the sufferings he was speaking of to their city, what saith he? "We are made the filth," not, "of your city," but, "of the world." And again, "the off-scouring of all men;" not of you alone, but of all. As then when he is discoursing of the providential care of Christ, letting pass the earth, the heaven, the whole creation, the Cross is what he brings forward; so also when he desires to attract them to himself hurrying by all his miracles, he speaks of his sufferings on their account. So also it is our method when we be injured by any and despised, whatsoever we have endured for them, to bring the same forward. "The offscouring of all men, even until now." This is a vigorous blow which he gave at the end, "of all men;" "not of the persecutors only," saith he, "but of those also for whom we suffer these things: Oh greatly am I obliged to them." It is the expression of one seriously concerned; not in pain himself, but desiring to make them feel, that he who hath innumerable complaints to make should even salute them. And therefore did Christ command us to bear insults meekly that we might both exercise ourselves in a high strain of virtue, and put the other party to the more shame. For that effect one produces not so well by reproach as by silence. — Homily on 1 Corinthians 13
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Behold, again I say and testify; let him laugh that will, let him scoff that listeth. Hereunto are we set, to be laughed at and mocked, to suffer all things. We are "the offscouring" of the world, as blessed Paul says. — Homily on Acts 8
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Then since he saw that the blow could not well be borne, he speedily heals it; saying, "I write not these things to shame you, but to admonish you as my beloved children." "For not as abashing you," saith he, "do I speak these things." The very thing which by his words he had done, this he says he had not done: rather he allows that he had done it, not however with an evil and spiteful mind. Why, this mode of soothing is the very best, if we should say what we have to say and add the apology from our motive. For not to speak was impossible, since they would have remained uncorrected: on the other hand, after he had spoken, to leave the wound untended, were hard. Wherefore along with his severity he apologizes: for this so far from destroying the effect of the knife, rather makes it sink deeper in, while it moderates the full pain of the wound. Since when a man is told that not in reproach but in love are these things said, he the more readily receives correction. However, even here also is great severity, and a strong appeal to their sense of shame, in that he said not, "As a master" nor yet "as an apostle," nor yet "as having you for my disciples; (which had well suited his claims on them;) but, "as my beloved children admonish you. And not simply, children; but, "longed after." "Forgive me," saith he. "If anything disagreeable has been said, it all proceeds of love." And he said not, "I rebuke" but "I admonish." Now, who would not bear with a father in grief, and in the act of giving good advice? Wherefore he did not say this before, but after he had given the blow. "What then?" some might say; "Do not other teachers spare us?" "I say not so, but, they carry not their forbearance so far." This however he spake not out at once, but by their professions and titles gave indication of it; "Tutor" and "Father" being the terms which he employs. — Homily on 1 Corinthians 13
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"For though," saith he, "ye have ten thousand tutors in Christ, yet have ye not many fathers." He is not here setting forth his dignity, but the exceeding greatness of his love. Thus neither did he wound the other teachers: since he adds the clause, "in Christ:" but rather soothed them, designating not as parasites but as tutors those among them who were zealous and patient of labor: and also manifested his own anxious care of them. On this account he said not, "Yet not many masters," but, "not many fathers." So little was it his object to set down any name of dignity, or to argue that of him they had received the greater benefit: but granting to the others the great pains they had taken for the Corinthians, (for that is the force of the word Tutor,) the superiority in love he reserves for his own portion: for that again is the force of the word Father. And he saith not merely, No one loves you so much; a statement which admired not of being called in question; but he also brings forward a real fact. What then is this? "For in Christ Jesus I begat you through the Gospel. In Christ Jesus." Not unto myself do I impute this. Again, he strikes at those who gave their own names to their teaching. For "ye," saith he, "are the seal of mine Apostleship." And again, "I planted:" and in this place, "I begat." He said not, "I preached the word," but, "I begat;" using the words of natural relationship. For his one care at the moment was, to shew forth the love which he had for them. "For they indeed received you from me, and led you on; but that you are believers at all came to pass through me." Thus, because he had said, "as children;" lest you should suppose that the expression was flattery he produces also the matter of fact. — Homily on 1 Corinthians 13
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"I beseech you, be ye imitators of me, as I also am of Christ." Astonishing! How great is our teacher's boldness of speech! How highly finished the image, when he can even exhort others hereunto! Not that in self-exaltation he doth so, but implying that virtue is an easy thing. As if he had said, "Tell me not, 'I am not able to imitate thee. Thou art a Teacher, and a great one.' For the difference between me and you is not so great as between Christ and me: and yet I have imitated Him." On the other hand, writing to the Ephesians, he interposes no mention of himself, but leads them all straight to the one point, "Be ye imitators of God," is his word. But in this place, since his discourse was addressed to weak persons, he puts himself in by the way. And besides, too, he signifies that it is possible even thus to imitate Christ. For he who copies the perfect impression of the seal, copies the original model. Let us see then in what way he followed Christ: for this imitation needs not time and art, but a steady purpose alone. Thus if we go into the study of a painter, we shall not be able to copy the portrait, though we see it ten thousand times. But to copy him we are enabled by hearing alone. Will ye then that we bring the tablet before you and sketch out for you Paul's manner of life? Well, let it be produced, that picture far brighter than all the images of Emperors: for its material is not boards glued together, nor canvass stretched out; but the material is the work of God: being as it is a soul and a body: a soul, the work of God, not of men; and a body again in like wise. — Homily on 1 Corinthians 13
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Consider here also, I entreat, the noble soul, the soul more glowing and keener than fire: how he was indeed especially desirous to be present himself with the Corinthians, thus distempered and broken into parties. For he knew well what a help to the disciples his presence was and what a mischief his absence. And the former he declared in the Epistle to the Philippians, saying, "Not as in my presence only, but also now much more in my absence, work out your own salvation with fear and trembling." The latter he signifies in this Epistle, saying, "Now some are puffed up, as though I were not coming to you; but I will come." He was urgent, it seems, and desirous to be present himself. But as this was not possible for a time, he corrects them by the promise of his appearance; and not this only, but also by the sending of his disciple. "For this," he saith, "I have sent unto you Timothy." "For this cause:" how is that? "Because I care for you as for children, and as having begotten you." And the message is accompanied with a recommendation of his person: "Who is my beloved and faithful child in the Lord." Now this he said, both to shew his love of him, and to prepare them to look on him with respect. And not simply "faithful," but, "in the Lord;" that is, in the things pertaining to the Lord. Now if in worldly things it is high praise for a man to be faithful, much more in things spiritual. If then he was his "beloved child," consider how great was Paul's love, in choosing to be separated from him for the Corinthian's sake, And if "faithful" also, he will be unexceptionable in his ministering to their affairs. "Who shall put you in remembrance." He said not, "shall teach," lest they should take it ill, as being used to learn from himself. Wherefore also towards the end he saith, "For he worketh the work of the Lord, as I, also do. Let no man therefore despise him." For there was no envy among the Apostles, but they had an eye unto one thing, the edification of the Church. And if he that was employed was their inferior, they did as it were support him with all earnestness. Wherefore neither was he contented with saying, "He shall put you in remembrance;" but purposing to cut out their envy more completely,-for Timothy was young,-with this view, I say, he adds, "my ways;" not "his," but "mine;" that is, his methods, his dangers, his customs, his laws, his ordinances, his Apostolical Canons, and all the rest. For since he had said, "We are naked, and are buffered, and have no certain dwelling place: all these things," saith he, "he will remind you of;" and also of the laws of Christ; for destroying all heresies. Then, carrying his argument higher, he adds, "which be in Christ;" ascribing all, as was his wont, unto the Lord, and on that ground establishing the credibility of what is to follow. Wherefore he subjoins, "Even as I teach every where in every church." "Nothing new have I spoken unto you: of these my proceedings all the other Churches are cognizant as well as you." Further: he calls them "ways in Christ," to shew that they have in them nothing human, and that with the aid from that source he doth all things well. — Homily on 1 Corinthians 14
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"Now some are puffed up, as though I were not coming unto you." For there he glances both at them and at certain others, casting down their highmindedness: since the love of preeminence is in fault, when men abuse the absence of their teacher for their own self-will. For when he addresses himself unto the people, observe how he does it by way of appeal to their sense of shame; when unto the originators of the mischief, his manner is more vehement. Thus unto the former he saith, "We are the offscouring of all:" and soothing them he saith, "Not to shame you I write these things;" but to the latter, "Now as though I were not coming to you, some are puffed up;" shewing that their self-will argued a childish turn of mind. For so boys in the absence of their master wax more negligent. This then is one thing here indicated; and another is that his presence was sufficient for their correction. For as the presence of a lion makes all living creatures shrink away, so also does that of Paul the corrupters of the Church. — Homily on 1 Corinthians 14
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And therefore he goes on, "But I will come to you shortly, if the Lord will." Now to say this only would seem to be mere threatening. But to promise himself and demand from them the requisite proof by actions also; this was a course for a truly high spirit. Accordingly he added this too, saying, "And I will know, not the word of them which are puffed up, but the power." For not from any excellencies of their own but from their teacher's absence, this self-will arose. Which again itself was a mark of a scornful mind towards him. And this is why, having said, "I have sent Timothy," he did not at once add, "I will come;" but waited until he had brought his charge against them of being "puffed up:" after that he saith, "I will come." Since, had he put it before the charge, it would rather have been an apology for himself as not having been deficient, instead of a threat; nor even so would the statement have been convincing. But as it is, placing it after the accusation, he rendered himself such as they would both believe and fear. Mark also how solid and secure he makes his ground: for he saith not simply, "I will come:" but, "If the Lord will:" and he appoints no set time. For since he might perhaps be tardy in coming, by that uncertainty he would fain keep them anxiously engaged. And, lest they should hereupon fall back again, he added, "shortly." "And I will know, not the word of them that are puffed up, but the power." He said not, "I will know not the wisdom, nor the signs," but what? "not the word:" by the term he employs at the same time depressing the one and exalting the other. And for a while he is setting himself against the generality of them who were countenancing the fornicator. For if he were speaking of him, he would not say, "the power;" but, "the works," the corrupt works which he did. Now why seekest thou not after "the word?" "Not because I am wanting in word but because all our doings are in power." As therefore in war success is not for those who talk much but those who effect much; so also in this case, not speakers, but doers have the victory. "Thou," saith he, "art proud of this fine speaking. Well, if it were a contest and a time for orators, thou mightest reasonably be elated thereat: but if of Apostles preaching truth, and by signs confirming the same, why art thou puffed up for a thing superfluous and unreal, and to the present purpose utterly inefficient? For what could a display of words avail towards raising the dead, or expelling evil spirits, or working any other such deed of wonder? But these are what we want now, and by these our cause stands." — Homily on 1 Corinthians 14
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"For the kingdom of God is not in word, but in power." By signs, saith he, not by fine speaking, we have prevailed: and that our teaching is divine and really announces the Kingdom of Heaven we give the greater proof, namely, our signs which we work by the power of the Spirit. If those who are now puffed up desire to be some great ones; as soon as I am come, let them shew whether they have any such power. And let me not find them sheltering themselves behind a pomp of words: for that kind of art is nothing to us. — Homily on 1 Corinthians 14
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"What will ye? Shall I come unto you with a rod, or in love and a spirit of meekness?" There is much both of terror and of gentleness in this saying. For to say, "I will know," was the language of one as yet withholding himself: but to say, "What will ye? Must I come unto you with a rod?" are the words of one thenceforth ascending the teacher's seat, and from thence holding discourses with them and taking upon him all his authority. What means, "with a rod?" With punishment, with vengeance: that is, I will destroy; I will strike with blindness: the kind of thing which Peter did in the case of Sapphira, and himself in the case of Elymas the sorcerer. For henceforth he no longer speaks as bringing himself into a close comparison with the other teachers, but with authority. And in the second Epistle too he appears to say the same, when he writes, "Since ye seek a proof of Christ speaking in me." "Shall I come with a rod, or in love?" What then? to come with a rod, was it not an instance of love? Of love it was surely. But because through his great love he shrinks back in punishing, therefore he so expresses himself. Further; when he spoke about punishment, he said not, "in a spirit of meekness, but, [simply,] "with a rod:" and yet of that too the Spirit was author. For there is a spirit of meekness, and a spirit of severity. He doth not, however, choose so to call it, but from its milder aspect. And for a like reason also, God, although avenging Himself, has it often affirmed of Him that He is "gracious and long-suffering, and rich in mercy and pity:" but that He is apt to punish, once perhaps or twice, and sparingly, and that upon some urgent cause. Consider then the wisdom of Paul; holding the authority in his own hands, he leaves both his and that in the power of others, saying. "What will ye?" "The matter is at your disposal." For we too have depending on us both sides of the alternative; both falling into hell, and obtaining the kingdom: since God hath so willed it. For, "behold," saith he, "fire and water: whichever way thou wilt, thou mayest stretch forth thine hand." And, "If ye be willing, and will hearken unto me, ye shall eat the good of the land; but if ye be not willing, the sword shall devour you." — Homily on 1 Corinthians 14