Commentary on the First Epistle to the Corinthians

THEOPHYLACTI COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS

CHAPTER ONE

VERS. 1. ^A “Paul, a called apostle.” See the proem immediately rebuking the false teachers. I was called, he says; I did not find it myself, nor did I grasp it by my own wisdom. And I was sent by Christ, and I am not self-appointed, as are the teachers among you. “Of Jesus Christ.” Christ is the teacher and preceptor; how, therefore, do you count men as teachers for yourselves? “Through the will of God.” Not because we were worthy, but because He willed it, therefore He saved and called us. So even now He wills me to be your apostle and teacher. And why do you wish to have other teachers? Do you resist God? Note also the preposition “through” [διά], placed before the Father. “And Sosthenes the brother.” Through notable modesty, he joins to himself a man far his inferior, and this to shame the haughty Corinthians, who despised everyone.

VERS. 2. “To the Church of God which is at Corinth.” Not of this man or that man, but “of God.” Why, therefore, do you have men as leaders? If you are a Church, you ought by all means to be united. For the name of Church is indicative of union and coadunation. “Sanctified in Christ Jesus.” Not in any man, but in Christ you were sanctified: through baptism, that is, and not through wisdom or wealth, on account of which you are puffed up. ^B “Called saints.” And the very act of believing, he says, is not your own, but being called by God, you thus obeyed and believed. Hence faith also has its beginning from God. For if He had not called, you certainly would not have believed. “With all who call upon the name of our Lord Jesus Christ.” Not only to you Corinthians, he says, let there be grace and peace, but also to all who call upon the name of Christ, and not the name of this man or that. “In every place, ours and theirs.” He remembers the faithful living everywhere in the world, so as to show that all the faithful are one Church, wherever they may be. And how then are you, who inhabit one city, divided? Again he added “our.” For when he had said, “of our Lord Jesus Christ,” and had interposed, “in every place,” he repeated it again.

and said, ^A “of our Lord and theirs,” that he might show that he is the common Master. Some indeed understand the words as they lie: “In every place of ours and theirs,” that is, in which we and they are.

“Grace to you and peace from God our Father, and the Lord Jesus Christ.” Grace and peace are from God. Previously, when we were enemies to Him, we obtained peace through His grace; and I always pray that these may be present to you from God, so that you may neither fall away from His grace, nor from peace, as those who are factious toward one another. How then do you attach yourselves to men, and seek grace and favor from them, as if they were teachers?

^B “Grace to you and peace from God our Father.” He prays for grace for them, that is, reconciliation and benevolence from God, thereby stinging that which was being produced among them by those who taught differently; and indeed, they were also factious in peace, both among themselves and toward God. He called God our Father, as we are adopted to Him through the laver of regeneration.

“And the Lord Jesus Christ.” For what the Father gives, the same does the Son give. For this is an indication of the equality in both.

“I give thanks.” He teaches us to be grateful, and in every epistle indeed, but he has used thanksgiving more opportunely now. For thanksgiving is made ^C because of grace; and grace is not a debt, nor a compensation. And this lowers the pride of the Corinthians.

“To my God.” Out of great love, he claims for himself the God who is common to all.

“Always concerning you, on the grace of God.” Through this he trains the Corinthians themselves to always give thanks to God, and not to their own achievements. For, he says, “On the grace of God,” not because of your works, “I give thanks.”

“Which was given to you in Christ Jesus.” That is to say, through Christ Jesus, not through this man or that man. Why then do you pay attention to men?

“That in everything you were enriched in him.” The expression, “In him,” is again used instead of “through him.” Since, therefore, there is wealth, and it is the wealth of God, and in everything, and through the ^D Only-Begotten himself, how do you, being ungrateful, write men down as teachers for yourselves?

“In all speech and all knowledge.” There is also speech without knowledge, as when someone says vain things without sense; and there is knowledge without speech, when someone understands high things, but does not have the word to explain them. You, however, have both the word and divine knowledge, so as to be able both to understand and to speak.

“According as the testimony of Christ was confirmed in”

^A you.” The phrase “According as” stands for “through which.” By the word, he says, and the knowledge in which you were enriched, the testimony, that is, the preaching of Christ, was confirmed in you. For you did not receive the preaching through external wisdom, but through the signs and the gifts of which you were deemed worthy. ^B “So that you are not lacking in any gift.” If they lacked nothing in terms of gifts, how, as he proceeds, does he call them carnal? It must be said that not all were spiritual, nor were all carnal; therefore, what he now says, he says to the spiritual, while the other things he says to the carnal. Or it is probable that in the beginning they had attained every kind of gift, but afterwards fell into sloth and lived according to the flesh.

^B “So that you are not lacking in any gift.” One may ask here, how is it that those to whom he has testified such spiritual excellences, and whom he has praised so highly, he now, as he proceeds in his discourse, rebukes and accuses by calling them carnal? It may be said that in the beginning, when they first came to the faith, they were such as this, abounding in all gifts and having become worthy of praise; but later, having grown slothful, they rendered themselves deserving of blame. Or else: neither the praises nor the accusations are directed toward all equally, but toward those who were worthy of one or the other. For among them, some were still diligent, while others had become slothful. But a third reason may also be assigned, namely, that the praises are inserted by a certain wise management, preparing the way for the discourse. For one who immediately at the beginning utters burdensome things blocks the sense of hearing ^C to his own speech. For if the hearers are of equal status, they will be angered; if inferior, they will be saddened, and he will speak in vain. [Cod. Arundel.]

“Looking for the revelation of our Lord Jesus Christ.” Here he strikes fear into them by mentioning Christ’s second coming. For if Christ is about to be revealed, how is it that you have other leaders and teachers? He indicates at the same time that besides the gifts received, they are in need of other virtues as well. For on that day, gifts will profit no one, unless he also has a life adorned with virtues. By saying "revelation," he signifies that even now He is present, yet hidden; but then He will be revealed.

^D “Who also will confirm you unto the end blameless in the day of our Lord Jesus Christ.” In saying “will confirm,” he shows them to be somewhat shaken; and in saying “blameless,” he signifies that they are now subject to faults. Moreover, since he mentions our Lord Jesus Christ here more frequently than in any other Epistle, he recalls to the Corinthians through whom they were saved, and by whose name they are called. For Christians are named from Christ, and not from any other human name.

^A

"And who shall confirm you unto the end." The word, "shall confirm," seems indeed to be a wish, but it implies even more—that they had been shaken and had deviated from what is right.

"Blameless in the day of our Lord Jesus Christ." That is, found blameless on the day of judgment. For he calls this the day of Christ, because then his glory will be more fully manifested. And the expression, "blameless," is in fact rather a stinging rebuke; for it indicates that they are guilty of faults. And notice how continuously he offers them the name of Christ, and through this weaves almost his entire proem, striving to draw them away from the false teachers, among whom they were divided, and to gather them into the teaching of Christ.

"God is faithful, by whom you were called unto the fellowship of his Son Jesus Christ our Lord." That is, God is true. But if he is true, and has called us into the fellowship of his Son—that is, so that we might be glorified together with the Son in his kingdom—it is clear that he will fulfill what he has promised. "You were called," he says; you did not come of your own motion. How then do you hold your heads high as if for works of your own? Notice here, more clearly, the "by whom," which is said of the Father.

"Now I beseech you, brethren, by the name of our Lord Jesus Christ." Since he is about to speak to them more sharply, he makes a pre-emptive request, saying, "by Christ"—that is, not that I am sufficient to beseech you, but I take the name of the Lord along with me, from whom you are indeed called Christians; but having insulted this name, you chose to be called by men. Let this, therefore, shame you. ^B

"That you all say the same thing, and that there be no schisms among you." What is it that I beseech? That you all, he says, may agree and not be split up. For what is split appears indeed to become many instead of one, but it has not actually become many (for what profit is there in many mutilated pieces?), and yet it has ceased to be one. Most significantly, therefore, he called the things among them "schisms." For he indicates by this word how miserably their affairs were situated.

"But be perfectly joined together in the same mind, and in the same judgment." Since he said above, "That you all say the same thing," so that they might not think this concord consists only in words, he adds, "in the same mind"—that is, that you may also think the same things. But since many agree in one matter, but not in another, for this reason he added, "perfectly joined together"—that is, perfect, being of the same mind in all things. But since many are united in thought and in understanding, but differ in judgment (for when we have the same faith, but are not joined together through love, we understand the same things, yet we differ in judgment): for this reason, having said, "In the same mind," ^{C D}

^A he added, "and in the same judgment," so that they might not be divided either in faith or in judgment.

"For it hath been declared unto me concerning you, my brethren, by them that are of the house of Chloe." That they may not deny it, he produces witnesses; and that he may not appear to be inventing it himself, he names them, namely, the family of Chloe. There was a family in Corinth so named, of Chloe. Still, he calls them brethren; for even if their sin were manifest, nothing prevents him from still calling them brethren. He did not say verbatim who they were that declared this, but mentioned the whole house, that he might not make them hostile toward those others.

"That there are contentions among you." About to declare what he had heard from those who informed him, he called them "contentions," using a milder term. But when he speaks in his own person, he calls them "schisms," which is much worse than contention.

VERS. 12. "Now this I say, that every one of you saith, I am of Paul; and I of Apollos." ^B He does not say that one or two are saying this, but "every one of you." They were not saying it exactly in this way; but he thus shapes the discourse, to show that if it be not blameless for them to claim to be disciples of Paul and Cephas, much more is it blameless in the case of others.

"And I of Cephas." He has not placed Peter last in order to exalt himself, but rather to honor him, just as indeed he placed Christ last as well. For in matters unworthy to be mentioned, he first mentions his own person.

"And I of Christ." He does not find fault with this, because they say, "And I of Christ," but because not all say this. Rather, he even ^C placed this down from his own side, wishing thus to make the accusation more grave and to show Christ as having been given to one part, even if they were not doing this.

VERS. 12. "Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ." I call this "contentions," because each of you assigns a private teacher to himself. Yet they were not ascribing Paul and Apollos and Cephas to themselves, but others whom he passes over in silence, hiding them under these names of the apostles as if under masks, both so as to make his discourse less burdensome ^D and to teach that, if it was not right to claim for themselves even true apostles and teachers, much less was it right to claim those others. And he sets forth the names by way of rhetorical progression: putting Apollos before himself, and Cephas before Apollos. But while he rightly rebukes those called after the others, why does he not rebuke those called after Christ? Therefore, he does not rebuke these, but he nevertheless included them, as a part and portion left remaining to Christ. [Arundel MS.]

VERS. 13. "Is Christ divided?" Have you rent [alt-version omitted]

^A Christ? Have you divided His body? For His body, which is the Church, having been divided, He Himself is altogether divided. The speech is full of indignation. Some, however, understood "Is Christ divided?" in this way: Has He partitioned the Church among these teachers who are called upon, and, taking one portion for Himself, been deprived of the others? Having struck them in this manner, he proceeds to the removal of the absurdity that has arisen among them.

"Was Paul crucified for you?" Lest he should seem to rebuke out of envy, he prepares the refutation in his own name. He did not say, "Did Paul fashion or create you?" or any other such benefit, but he brought forward the cross, which is the greatest proof of all of Christ's love for us. He did not say, "Did Paul die?" but, "Was he crucified?" signifying as well the kind of death He suffered.

"Or were you baptized in the name of Paul?" I did baptize even I, he says, not a few, but in the name of Christ. And he says this because this too was a cause of schism, namely, that they were being called after those who baptized them. But this is not what is sought—who it is that baptized—but in whose name one baptizes; for He is the one who remits sins, not the one who baptizes.

VERS. 14. "I thank God that I baptized none of you, except Crispus and Gaius." Why, he says, do you boast so much in the name of a baptizer, when I rather give thanks that I did not do this? He says these things not to diminish the power of baptism, but to curb their arrogance which they had regarding this. For baptism is a great thing, but to baptize is not a great thing. ^D

VERS. 15. "Lest anyone should say that I baptized in my own name." Not that he was saying this about those whom he had baptized, but he says, "I fear lest the disease should progress to this." For if, with weak men baptizing, heresies have emerged, perhaps if I, the herald and Apostle, were baptizing, it is likely that some would conspire and attribute the baptism to me.

^A VERS. 15. "Lest any should say that I had baptized in my own name." Lest, since many were baptized by me, and had formed a large faction, any should say that I baptized them in my own name, in order that they might be called after me, and be named Paulians. He openly attacks those who, for this reason, were baptizing many. Or otherwise: Lest, if they were to attach themselves to me, and be called by my name (just as many are named after those who baptized them), someone should say that I baptized them in my own name, and that therefore they adhere to me.

"But to those of us who are being saved, it is the power of God." To us, he says, that is, to the faithful who are not perishing but are being saved, the cross reveals the power of God. For it is a sign of divine power that one who suffers adversity should emerge superior to those adversities. And just as in the case of the three children, it was more wondrous that, having fallen into the furnace, they were not consumed, than if they had not fallen into the furnace; and just as in the case of Jonah, it was greater that having been swallowed by the whale he was not consumed, than if he had not been swallowed; so too in the case of Christ, it was by far more wondrous that by dying he should conquer death, than if he had not died at all. ^B

VERS. 16. "But I baptized also the household of Stephanas." Meaning all those existing in his house. For this man was great in Corinth, and very distinguished. "Furthermore, I do not know if I have baptized any other." So little, he says, am I anxious about baptizing, that I do not even remember if I baptized any other. Why then do you exalt yourselves over this?

VERS. 17. "For Christ did not send me to baptize, but to preach the Gospel." For it was more laborious, and required an iron soul, to preach the Gospel. For to change a man's opinion, and to remove him from his ancestral traditions, and that in the midst of dangers, is the work of a great and noble soul. But to receive one who is already persuaded and prepared for baptism, and to baptize him, would belong to anyone who possesses the priesthood. But if he was not sent to baptize, how did he baptize at all? He was not, in fact, sent primarily for this; however, he was not forbidden from doing so. For he was sent to the greater task, yet he was not restricted from performing the lesser. ^C

"Not in wisdom of word, lest the cross of Christ be made void." Having removed the arrogance of those who had puffed themselves up in the name of baptism, he now passes on to those who were carried away by external wisdom, and says that "He sent me to preach the Gospel, not in wisdom of word," that is, in eloquence and a polished and elegant style of speech, lest the cross, or the preaching about the cross, should suffer harm and diminution. For this is what he means by "be made void," that is, be found useless and empty. ^D For if the apostles had preached in wisdom of word, some might have been able to say that it was because of the persuasiveness of their words [that they were persuaded, not because of the power of the one proclaimed; and this would have been the emptying and harm of the cross.]

^A Now, however, by preaching in simplicity, they show that the power of the one who was crucified accomplished everything. And in another way, the cross is emptied: for example, if a Greek or a Gentile asks me about some divine things that surpass human understanding, if I then attempt to demonstrate these to him by syllogisms and external wisdom, I shall be weak; for no argument can present these things; and thus, my weakness will appear to be the weakness of the preaching, and consequently the cross is emptied, appearing as something vain and empty.

^B "For the word of the cross is to those who are perishing foolishness." ^B Since there were some unbelievers in Corinth mocking the cross and saying, "Truly it is foolishness to preach a crucified God. For if He were God, He would have helped Himself as He was being crucified; and he who could not ward off death, how could he possibly rise from the dead?" It was likely that the faithful, given their own wisdom, opposed these men, taking it indignantly and gravely that they were hurling insults at the cross. He says, therefore: "Do not be surprised. For to those who are perishing, the things given by God for salvation seem like foolishness." By the "word of the cross," he means the preaching of the cross, or rather of the crucified Christ.

"But to us who are being saved, it is the power of God." ^C To us, he says, who are not perishing but are being saved, it is the power of God. The cross also reveals wisdom: power, in that by death He destroyed death; for it is the highest power for Him who falls to obtain victory; and wisdom, in that in this way He saved those who had perished.

"For it is written: 'I will destroy the wisdom of the wise, and the understanding of the prudent I will reject.'" ^C Having called the unbelieving wise men those who are perishing, he confirms this with the testimony of Scripture. For it said: "I will destroy the wisdom of the wise"—that is, of those who are outsiders—"that is, I will prove it to be useless (which is not of wisdom), and the understanding of those who seem to themselves to be wise and intelligent, I will reject."

^D "Where is the wise man? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world?" He has spoken the words of Scripture; consequently, he now adduces proof from the facts themselves. And he refutes the Greeks indeed by saying, "Where is the wise man?" which means the philosopher; and the Jews, by saying, "Where is the scribe?" By "disputers," he named those who submit everything to arguments and inquiries. For none of them saved us, but fishermen rescued us from error. And "God has made the wisdom of the world foolish," means that He showed it to be without effect.

and convicted it of being foolish as it was unable to find the truth. ^A

VERS. 20. "Where is the wise man? Where is the scribe? Where is the disputer of this age?" He brought forward testimonies of Scripture; then he introduces a proof from the things themselves, saying: Where is the wise man of the Greeks? Where is the scribe of the Jews? Where is the disputer who attributes all things to syllogisms and inquiries? Where are they, if they are compared with the apparent foolishness of the preaching? What place do they occupy in respect to it? For it has transcended and surpassed them. "Of this age," that is, existing in this age.

"Did not God make foolish the wisdom of the world?" Did not God show the wisdom of the Jews and Greeks, who had worldly wisdom, to be useless, and point it out as foolish, insofar as it could not find the truth? Yes, indeed. For through heralds who seemed foolish, the truth and salvation were taught, and not through those who seemed to be wise.

VERS. 21. "For since in the wisdom of God the world did not know God, it pleased God through the foolishness of the preaching to save those who believe." He gives the reason why the external wisdom was made foolish. For since the world—that is, those who have worldly minds—did not know God in the wisdom which is seen through the creatures (for the heaven and the earth and all creation preach the Creator), being hindered, that is, by the wisdom which is seen in eloquence, it pleased God through the simplicity of the ^B preaching (which seems to be indeed foolishness, but is not) to save those who believe. The Greeks, therefore, had as a teacher the wisdom of God, namely that which is seen in the creatures; but they did not know God because of the wisdom which they placed in the beauty of speech, which is not wisdom.

VERS. 22, 23. "For since the Jews request a sign, and the Greeks seek after wisdom: but we preach Christ crucified." Paul wishes to show how God has worked the opposite things through opposites, and he says that when I say to the Jew, "Believe," he immediately requests signs for the confirmation of the preaching. But we preach Christ crucified, which not only is not a display of signs, but is even one of weakness, as far as the appearance goes; and yet by this thing, which is seen as weak and contrary in respect to what he requests, he is led to faith. And this shows the great power of God. Again, the Greeks seek wisdom from us, but to them also we preach the cross, which also itself, as it appears, seems to be of foolishness, to preach God crucified; yet even so they are persuaded. Are not these, therefore, proofs of the greatest power, that they are persuaded by opposites, with respect to what they ^C themselves are seeking?

"To the Jews indeed a stumbling block, and to the Greeks foolishness." ^D

^A The Jews, he says, have the Crucified as a stumbling block; for they stumble against Him, saying, “How can one who ate and drank with publicans and harlots, and finally was crucified with robbers, be God?” The Greeks, on the other hand, mock this mystery as foolishness, because it is grasped by faith alone, and not by the syllogisms upon which they themselves depend, that God should be crucified, and because it is not adorned with the splendor of eloquence.

VERS. 24. "But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." To the unbelieving Jews, he says, Christ is an offense, and to the unbelieving Greeks He seems foolishness, because the things they seek—namely, signs and wisdom—they do not find in Him. But to the called Jews and the called Greeks, that is, to those summoned by God as worthy, Christ is found to be both the things that were sought by them. For what do you seek, O Jew? Signs? Behold, Christ is the power of God, which is the producer of signs. And you, O Greek, what do you say? You seek wisdom? You have Christ, who is the wisdom of the Father.

VERS. 25. "Because the foolishness of God is wiser than men; and the weakness of God is stronger than men." He calls the cross foolish as it so appears; however, it is wiser than men. For the philosophers concerned themselves with cold and useless matters, but the cross saved the world. And it also appears weak, as if from the weakness of the crucified Christ; but it is stronger than men, not only because it flourishes all the more when countless people tried to extinguish this name, but because even through Him who appeared weak, the strong devil was bound. ^B You may also understand these things in this way: that in God, that which is exceedingly wise is called unwise—that is, foolish—and that which is exceeding strong is called weak, just as His exceeding brightness is called darkness and gloom. ^C

VERS. 26. "For you see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called." Consider, he says, and examine those who have been called to the faith, and you will find that not many are wise according to the flesh, that is, according to appearances and according to the present life. He did not say, however, that "no one" is wise, but "not many." For there were wise men who came to the faith, such as the Areopagite, the proconsul, and others whose names are not presently apparent. ^D Even the mighty and those of noble birth believed. For this reason, therefore, he said of all of them, "not many." Observe, then, the power and virtue of the preaching, how it taught such wise doctrines to the unlearned and simple, and how the external wisdom of the world is shown to be something useless.

VERS. 27. "But God has chosen the foolish things of the world to confound the wise; and God has chosen the weak things of the world to confound the mighty." For this is...

useless. ^A VERS. 28. "And the base things of the world and the things that are despised has God chosen, and the things that are not, to bring to naught things that are." He calls those who are esteemed as nothing, "things that are not"; but those who seem to be something, he calls "things that are." Therefore, so that he might show these latter to be idle and useless, for this reason he chose those who are as nothing. But when you hear, "he has chosen," do not understand it in such a way as to think that he made it his business or took pains to select those who are despised and to cast down the renowned; but rather that, since the renowned and famous men were puffed up with their own wisdom, and for this reason did not receive the word of the Gospel, those who were free from that arrogance appeared more fitting to God for the reception of it. ^B VERS. 29. "That no flesh should glory in his presence." For this reason, he says, God has done these things, that he might bring low the pride and arrogance of those who set their minds on worldly things, and might persuade them to attribute all things to Him, and not to glory in His presence. How then, O Corinthians, do you exalt yourselves on account of this? Observe, moreover, that we have not spoken without cause when we said that those who were rejected were rendered unworthy of the proclamation of the Gospel because of their arrogance. VERS. 30. "But of him you are in Christ Jesus." Understand the phrase, "Of him," not as spoken of the production into being, but of well-being. Furthermore, what he says is of this kind: You have become children of God, and are of him, having become his sons in Christ, that is to say, through Christ. Since he had said that ^C "the base things he has chosen," he shows that they who have obtained God as their Father are the most noble of all. "Who is made unto us wisdom from God, and justice, and sanctification, and redemption." That is, he made us wise, and just, and holy, and free. For this is redemption, namely, a recall from captivity. And just as, by choosing those who were of low birth, he made them noble, constituting them sons of God, in this same way he rendered the foolish wise, having become wisdom for us. Why then did he not say, "He made us wise," but, "He is made unto us wisdom"? To show the abundance of the gift, as if to say that he gave himself to us. ^D Having spoken great things concerning the Son, he appends, "from God," lest you should think him unbegotten, but rather that you should have recourse to the cause, namely, the Father. Observe, moreover, the order. First, he made them wise, freeing them from error and teaching them the knowledge of God; and then just, having granted the forgiveness of sins; then also he sanctified them through the Holy Spirit; and thus he bestowed upon us a perfect deliverance from all evils and made us free, so that we should be his alone, and dedicated to him. VERS. 31. "That according as it is written:"

let him glory in the Lord. ^A All these things, he says, have come to pass so that no one may deem himself to be anything, nor boast in himself or in any other, but in God who has graciously bestowed so much upon us. How then are you puffed up both in yourselves and in human teachers?

CHAPTER II

^B

CHAPTER II

<‘And I, when I came to you, brethren, came not with excellency of speech or of wisdom, declaring to you the testimony of God.’> Not only, he says, were the disciples of the Gospel chosen as unlearned and of obscure origin, but I myself, the herald of the Gospel, did not come instructed with prepared speeches and human wisdom, declaring to you the testimony of God, that is to say, the death of Christ. Observe, then, that both the herald is unlearned and a layman, and that which is heralded is death and the cross; and yet, it conquered. It is clear, therefore, that it is an unspeakable power that causes these things to be so. What then? If Paul had wished, could he have come with wisdom? He himself could not have; for he was truly a layman. But Christ could have, having bestowed greater things upon him, yet it did not profit the preaching. For Christ is more greatly glorified by the simplicity of Paul, conquering through it, than if he had conquered through wisdom and the splendor of speech. ^B

<‘For I decided to know nothing among you, save Jesus Christ, and Him crucified.’> And Christ, he says, willed this, that I should be a layman; and I myself judged this very thing to be good, to know nothing of external wisdom, except only that Jesus Christ was crucified, and to preach this to you.

<‘And I was with you in weakness, and in fear, and in much trembling.’> Not only, he says, did I come to you contemptible as far as speech is concerned, but also in weakness, in fear, and in trembling I passed my time among you, that is, being persecuted, and tempted, and assailed by myriad terrors. For he himself also, as a man, feared these dangers, or rather, even trembled. Whence also his praise is greater, because, being of the same nature as we are, he surpassed it by his own will. And he says these things, showing the power of Christ, that while there were so many hindrances, yet He prevailed; and brought down the pride of the Corinthians, who were confident in wisdom, and wealth, and power. ^D

<‘And my speech and my preaching were not in the persuasive words of human wisdom, but in demonstration of the Spirit and of power.’> My preaching, he says, was not adorned with external persuasiveness and eloquence, but with the demonstration of the Spirit, that is to say, having the Holy Spirit Himself as a demonstration; perhaps because He infused faith into the hearers in some inexplicable way through the grace of the word, or because He also performed signs and wonders. For he adds

^A *and of power*, that is, of signs. For the greatest demonstration leading to faith is seeing the dead rise again. But since powers are also performed by demons through imposture, having first said *of the Spirit*, he then added *of power*, showing that the things done were spiritual. You may also understand *power* in another way. For since he said, "I did not come in wisdom, but also in weakness," with regard to wisdom he said, *in demonstration of the Spirit*; but with regard to *in weakness*, he added *of power*; that is, although I am persecuted and struck, nevertheless I am shown to be all the more powerful: which itself is the greatest demonstration of the message.

^B *That your faith might not be in the wisdom of men, but in the power of God.* He calls persuasiveness and eloquence "the wisdom of men"; but "the power of God," as has been demonstrated above, is the strengthening of the weak and the afflicted, and the demonstration of signs, which indeed established your faith, O Corinthians; not persuasiveness and eloquence, but the power of God.

*But we speak wisdom among the perfect, yet not the wisdom of this age, nor of the rulers of this age, who are coming to nothing.* He called the preaching foolishness above, just as the Greeks also called it. But since he demonstrated through the facts themselves that this is true wisdom, he henceforth emboldens himself to call the preaching concerning Christ, and salvation through a crucified Christ, wisdom. For it is the greatest wisdom to destroy death by death. He calls the faithful "perfect"; for these ^C are perfect, who have put aside all earthly things and flown up to heaven. By "the wisdom of this age" he names that external wisdom, inasmuch as it is temporary and transitory, and is dissolved along with this age. And he does not call the "rulers of this age" demons, as some have thought, but the wise men, and writers of speeches, and rhetoricians, who were also leaders of the people and rulers. Since they too are temporary, he calls them "of this age," and "abolished," that is, ceasing and not enduring for the ages.

^D *But we speak the wisdom of God in a mystery, which has been hidden.* He calls the preaching concerning Christ "a mystery." For even if it is a proclamation, nevertheless it is also a mystery, inasmuch as neither did angels know it before it happened, and inasmuch as we see one thing and understand another. For I see a cross and passion, and I understand power; I hear of a slave, and I worship the Lord. This wisdom, however, is hidden, completely so for the unbelievers, but not completely for the faithful. For we see now *in a mirror*.

*Which God predestined before the ages for our glory.* He said *predestined* in order to show the love of God toward us. For indeed that greatest

^A love is thought to be possessed by those who have been prepared to do us good for a long time. Thus also God predestined the salvation through the cross, which is the greatest wisdom, before the ages. It is for our glory, in that He made us partakers of this. For it is the slave’s glory to share in the hidden mystery of the Master.

*None of the rulers of this age knew it.* ^B By *rulers* he now means Pilate and Herod. But if you also say the high priests and scribes, you would not be wrong. And *of this age*, because of the temporal nature of their rule, as was demonstrated above.

*For if they had known, they would not have crucified the Lord of glory.* If they had known the hidden wisdom, as has been said, and the mysteries of the divine economy; for instance, those things concerning the incarnation of God, those concerning the cross, those concerning the calling and annexation of the Gentiles, those concerning the rebirth and adoption and the inheritance of the kingdom of heaven, and simply, all that was revealed to the apostles through the Holy Spirit. But also, if the high priests had known that their city would be destroyed and they themselves would be taken away, they would not have crucified Him. ^C He called Christ *the Lord of glory* here because, since the cross was considered a disgrace, he shows that nothing of His glory was diminished by the cross, but rather He was even glorified, since by this He appeared all the more a lover of mankind. Surely, if they did not know, ought not their sin to have been forgiven them? Yes, if after these things they had come repenting, it would have been forgiven them, just as it was to Paul and the others from among the Hebrews.

*But as it is written.* The word "has come to pass" is missing; for the Apostle often uses an elliptical figure.

*What the eye has not seen, and what the ear has not heard, and what has not ascended into the heart of man, which God prepared for those who love Him.* But what did God prepare for those who love Him? The knowledge of Christ and the salvation through the incarnation. For these things neither did human eye see, nor did human ear hear, nor did a human heart conceive. For the prophets did not see with human eyes, nor did they hear with human ears, nor did they use human understanding to comprehend the things concerning Christ; ^D rather, all things were divine to them. For *the Lord*, he says, *has opened for me an ear*, meaning a spiritual one; and the rest likewise. But who are those who love God? The faithful. But where is this saying written? Perhaps it is likely that it was written in these very words somewhere, and now the book is not to be found; perhaps also the most wise Paul translated that *which* (Isa. LXIV, 4): [translation of verse missing in text]

LII, 15): ^A “Those to whom it has not been announced concerning Him shall see, and those who have not heard shall understand.” ^B “*What eye has not seen, and ear has not heard, and has not ascended into the heart of man, which God has prepared for those who love Him.*” ^C This, *which God has prepared for those who love Him*, means for the faithful. For these things were neither beheld, nor heard, nor conceived of at all by any creature before they were brought into operation. For even if the prophets saw and heard and conceived of concerning them, it was not with human eyes and ears and hearts, but with prophetic and spiritual ones. Now these things were the knowledge of Christ and the salvation through His incarnation. But where this passage is written, it is not found, and it is likely that that book perished, just as many others of which the books of Kings and Chronicles make mention. Perhaps too the most wise Paul translated it thus: “Those to whom it has not been announced concerning Him shall see, and those who have not heard shall understand.”

VER. 10. “*But to us God revealed them through His Spirit.*” Just as if someone were to say, “If it has not ascended into the heart of man, how have you learned it?” He subjoins: “God revealed *them* to us through the Spirit,” not through human wisdom. For that was neither able to see nor was it worthy to see, and therefore to know, the mysteries of God.

VER. 10, 11. “*For the Spirit searches everything, even the deep things of God. For who among men knows the things of a man, except the spirit of the man which is in him? So also the things of God no one knows, except the Spirit of God.*” The mystery was so great, he says, and so hidden, that we could not have learned it from another, unless the Spirit had taught us, He who knows the deep things of God. For what he says, “*searches*,” is not an indication of ignorance, but of exact comprehension, just as it is said concerning the Father, “*searching the hearts*,” that is, knowing their deep things. ^D Furthermore, as one delighting in the contemplation of the divine mysteries, He is said to search these things. He shows further through what follows the exact knowledge of the Spirit. For just as the human spirit knows the things in the man, so too, he says, does the Spirit of God know the things of God. And from this we learn that the Spirit is not of a different essence from the Father, just as the human spirit is not of a different essence from him.

VER. 10. “*But to us God revealed them through His Spirit.*” Just as if someone were saying, “If it has not ascended into the heart of man, how have you learned *them*?” He says: “God revealed *them* to us through the Spirit,” not through external wisdom. Therefore, not only the fact that we learned these things indicates the honor with which we have been deemed worthy by God, and that we have learned together with the angels, but even more so, the fact that we have learned through the Holy Spirit. For “He,” he says, “will guide you into all

^A truth.” Then, showing that God held these things within Himself, and that no one else knew them, he says: “For the Spirit searcheth all things, yea, the deep things of God.” He calls accurate knowledge an “examination” here, just as he also says concerning God: “And He that searcheth the hearts,” that is, He that knows their deep things. It is nothing strange if the mysteries of God have been revealed to us through the Spirit. For the Spirit, being of the same substance and equal to God and the Father, knows exactly both all other things and the very secrets of God Himself. For these He called “the deep things.”

“Now we have received, not the spirit of the world, but the Spirit which is of God.” He named human wisdom the “spirit of the world.” This is not what we received, lest he show our preaching to be empty and useless. “But the Spirit which is of God,” that is, the One coessential with God, the One from His essence, Him we have gotten as a teacher. ^B

“That we might know the things that are freely given to us of God.” The Spirit, he says, is light, and we have received this light, that we might see things heretofore hidden, being illuminated by Him. What things? The things freely given to us of God, that is, those things pertaining to the dispensation of Christ; how He died for us, how He made us sons of God, how He seated us at the right hand of the Father in Himself. So that those who do not have the Spirit, they shall not see these things.

“Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth.” We are so much wiser, he says, than the wise men among the Greeks, as they were taught by men, but we speak those things which we speak, having been taught by the Holy Spirit. ^C

“Comparing spiritual things with spiritual.” This is: if any spiritual questions arise, we compare these—that is, we resolve them through other spiritual concepts or histories. For example, that Christ rose again is a question. This, therefore, is a spiritual question, and it is compared and resolved from another spiritual one, namely the history of Jonah. And that a virgin gave birth, this too is a question, and it is resolved from the barrenness of Sarah, of Rebecca, of Elizabeth—who did not conceive through natural sequence, as far as the power of each womb was concerned—and from the fact that Eve was brought forth from Adam without seed, and from other things considered regarding the first production into being. ^D You may also understand “comparing spiritual things with spiritual” in this way: comparing and explaining spiritual things to spiritual men, for they alone are able to receive these things. Therefore he adds: “Comparing spiritual things with spiritual.” That is, if any spiritual questions arise, we compare these—that is, we resolve them through other

spiritual concepts or histories. ^A For when someone doubts how Christ was born of a virgin, we bring forward to produce faith the births of the barren women, Sarah, Rebekah, and the others, who, as far as the power of each womb was concerned, did not conceive by the natural order. Moreover, we bring forward the creation of Adam from the earth, and of Eve from him alone. And when it is asked how Christ rose, we bring into the middle Jonah, and his stay in the whale, and his departure from it. And by such examples we resolve the doubts. For to the ancients, future things were described in types and shadows, so that through those things, these might be believed. And we have no need of syllogisms and the logical demonstration of the Greeks. For those things trouble the weak intellect, disturbing it, or rather filling it with darkness and doubt. You will understand, and the rest. ^B [Cod. Arundel.]

VERS. 14. *“But the animal man does not perceive the things that are of the Spirit of God: for they are foolishness unto him.”* The animal man is he who attributes everything to the reasonings of his own soul, and does not think he needs help from above, nor wishes to accept anything by faith, but considers everything that does not admit of demonstration to be foolishness. Therefore, he calls him "animal," that is, natural, because he believes that everything comes to pass by a natural sequence and does not judge that anything happens above nature. For the soul occupies itself with the economy of nature. And just as the eyes of the body, though they are most beautiful and most useful, cannot see without light, so also the soul, though crafted capable of the Holy Spirit, cannot behold divine things without Him. ^C *“Neither can he know, because they are spiritually examined.”* That is, he does not understand that the things spoken of require faith, and that they cannot be grasped by logical reasonings. For this is what “they are spiritually examined” means: that they have their proofs through faith and the Spirit.

VERS. 15. *“But the spiritual man examines all things, yet he himself is examined by no one.”* The spiritual man, he says, knows all things: both those here, that they are transitory and flowing; and those there, that they are stable; and his own things, that he will attain salvation; and the things of the unbelievers, that they will be punished. Therefore he also rebukes them; yet he himself is examined—that is, convicted—by none of these. Just as one who sees, ^D both sees his own things and the things of those who do not see, while they, being blind, see neither their own things nor those of the other.

VERS. 15. *“But the spiritual man examines all things, yet he himself is examined by no one.”* We have learned above who the animal man is. But the spiritual man is he who has introduced into his soul the radiance of the Holy Spirit and has his mind illuminated by Him. Therefore, the man who is spiritual grasps all things spiritually.

spiritually, as has been said before; but as to who he is, he is understood by no natural man: for being above them, he is unknown to them. Or, the natural man understands indeed who he is, and what he shall suffer after death, and knows both his own affairs and those of the natural man; but he himself is understood by no natural man, as to who he is and what he shall suffer; just as he who sees does indeed perceive the blind man, but is not seen by the blind man. ^A Since, moreover, to "judge" is also understood to mean to "reprove," the spiritual man reproves in every way him who is in an evil state, but he himself is reproved by none of those who are in an evil state, inasmuch as he lives uprightly.

For who has known the mind of the Lord, that he might instruct him? He calls the spiritual mind, the mind of the Lord. And "instruct," is in place of "direct," or "correct." Since, therefore, he had previously said that the spiritual man is judged by no one, he says now that I said this reasonably: "For who has known the mind of the Lord," that is, who is about to instruct him (I mean the mind), that is to say, to correct him? For if no one can know the mind of the Lord, which the spiritual man possesses, much less can he teach or correct it. ^B

"But we have the mind of Christ." Do not marvel, he says, that I attributed the mind of the Lord to the spiritual man, as his own mind. For we all have the mind of Christ; that is, all things that we know, Christ has revealed to us; and the mind which we have concerning divine things, we have from Christ; that is, the knowledge which we have concerning things according to the faith ^C of spiritual matters, we possess from Christ; so that we are reasonably judged by no one. Some, however, have named the Father as the mind of Christ, and others the Spirit.

CAPUT III

"And I, brethren, could not speak to you as to spiritual, but as to carnal." He cast down their pride concerning external wisdom. In order, therefore, that they might not have it to say, "We are not puffed up by that [wisdom], but by the spiritual," he now shows that they are perfect neither in our wisdom, but are still imperfect; and he says that "Not yet have you heard any of the more perfect things." And he rightly said, "I could not," so that he might not seem through envy to be unwilling to share the more perfect things with them. ^D For because you are still involved in carnal things, I could not speak to you as to perfect men. And how, being carnal, did they perform miracles? Truly, there were such as these, as was said at the beginning. Moreover, it is possible both to work miracles and to be carnal, just as those who cast out demons in the name of Christ [did]. For miracles are performed for the benefit of others; therefore, they are often performed even through those who are unworthy.

Chapter III

^A Ver. 2. "As infants in Christ, I gave you milk to drink, and not food. For you were not yet able, nor yet even now are you able: for you are still carnal." In the things of Christ, he says, you are infants; therefore, I have given you "milk to drink," that is, a simpler doctrine, and not "food," I have not offered you, that is, the more perfect doctrine. Why? Because you were not able. But stripping away their arrogance, he says: "Nor yet even now are you able, for you still have a fleshly mindset." Do you see that they are unable for this reason, because they do not wish to be spiritual, but carnal?

^A Ver. 3. "For since there is among you jealousy and strife and dissensions, are you not carnal, and do you not walk according to man?" All that he said above, he said to the leaders who were elated by the splendor of their wisdom and nobility; now, however, he turns the discourse to the subjects, and says that it is with reason that I call you carnal, since there is among you jealousy, and strife, and dissensions. He could, indeed, have accused them of fornication and other many vices; but because dissensions, or factions and contentions, were vehemently pressing, he makes mention of these. Everywhere, moreover, he connects jealousy or rivalry to strife or argument. For jealousy is the father of contention; and this gives birth to dissensions. Having these things, then, "do you not walk according to man?" that is, do you not think in a carnal, human, and earthly way?

^C Ver. 4. "For when one says, 'I am of Paul,' and another, 'I of Apollos,' are you not carnal?" By the name of Paul and Apollos, he points to those who were renowned and teachers among them.

Ver. 4. "For when one says," etc. He puts himself and Apollos; hinting at those who taught otherwise, into whose factions the Corinthians had been divided: thus making the speech less burdensome and more leveled.

^D Ver. 5. "Who then is Paul, and who is Apollos, but ministers through whom you believed?" By his own name and that of Apollos, he accomplishes what he desires. For he confirms that, if we are nothing, what can anyone say of *your* teachers? We are, he says, ministers, not the root and the source of good things: for that is Christ. Therefore, it does not behoove us to be proud because we have ministered to you the things which we received from God. For everything belongs to Him who is the giver of good things. And he did not say, we are evangelists, but, "ministers": for [the former] pertains to the word alone; but to minister contains works also.

"To each as the Lord gave." Not even the little that is [the nature] of the ministry, he says, do we have from ourselves, but this also we have received from the Lord, one to one, another to another measure.

Ver. 6. "I planted, Apollos watered, but God gave the increase." I, he says, first scattered the seed of the Gospel; but Apollos by his continuous...

^A teaching did not allow the seed to wither by the heat of the tempter's temptations; yet God gave you the increase. "So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase." See how he makes the debasement of those who were set over the Corinthians, the wise and the wealthy, unburdensome, by belittling both himself and Apollos according to outward appearance, and teaching that one ought to attend only to God, and attribute to Him all the good things that come to pass. "Now he that planteth and he that watereth are one." As far as the inability to do anything without God is concerned, they are one. How then are you puffed up against one another, being one? "And every man shall receive his own reward according to his own labor." Since it was likely that those who had labored much in matters of faith would become more slack upon hearing that all are one, he immediately corrects this, saying that they are "one," as far as being unable to do anything without God who gives the increase; but as far as the reward is concerned, each will have a reward according to his own labor. He did not say, "according to his own work," but, "according to the labor." For what if he did not complete the work, but still labored? "For we are laborers together with God." We teachers, he says, are God's laborers, co-operating with the purpose and plan of God, who wills to save; we are not ourselves the authors or givers of salvation. Therefore, we are not to be despised—for we are laborers together with God—nor are we to be puffed up, for everything belongs to God. "Ye are God's husbandry, ye are God's building." Having said above, "I planted," he persists in the same metaphor, calling them a husbandry. If, then, you are a husbandry and a building, you ought to be named after the Master, not after the laborers or builders. Therefore, as a field, you ought to be walled around with one hedge of concord; and as a building, you ought to be united, and not torn apart. "According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation." He calls himself a wise masterbuilder, not to exalt himself, but wishing to show that it is the mark of a wise masterbuilder to lay such a foundation—that is, Christ. And that it is not to exalt himself that he spoke thus is clear from this: for he says, "According to the grace of God." For it was not my own achievement that I became wise, but the grace of God. "But let another build thereon; but let every man take heed how he buildeth thereupon." Since he had discussed with them about unity, he subsequently discusses their conduct, calling their individual actions a building. "For other foundation can no man lay than that is laid, which is Jesus Christ." ^D No one can...

lay [any other], so long as he remains a wise architect; for when he ceases to be so, he can lay others, and from this arise heresies. As for you, therefore, O Corinthians, since the one foundation is Christ, you also ought to build upon it, not the works of strife and jealousy, but the works of virtue. ^A

VERS. 12. "Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man's work shall be made manifest." Having received the foundation of the faith, we each build upon it—some of us, good deeds, which admit of a distinction, being greater or lesser; for example, virginity, as gold; honorable marriage, as silver; poverty, as precious stones; almsgiving from ones wealth, as something else of less value. Others of us, however, build upon it evil deeds, which also themselves have degrees; for those, such as are more easily consumed, are called hay and stubble—such as impurity, idolatry, and avarice; while those which are of a somewhat lesser degree are called wood—such as drunkenness, levity, and the like. Some, perhaps, might say the contrary: that the former are wood, and the latter, hay and stubble. ^B

VERS. 13. "For the day shall declare it, because it is revealed by fire; and the fire shall try every man's work of what sort it is." By the "day," he signifies the day of judgment; and by "being revealed by fire," he says the works shall be made manifest, that is, made clear as to what their nature is, whether they are gold or the contrary.

VERS. 14, 15. "If any man's work abide which he hath built thereupon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss." If you have gold or silver, your work will certainly abide, and you shall receive a reward; but if it be hay and the like, your work will not bear the rush of the fire (for this is what "shall be burned" means), but it will be convicted as evil. Just as if someone wearing golden armor were to pass through a river of fire, he would emerge the brighter; but if he were to pass through wearing hay, he would not only derive no benefit, but he would also destroy himself: so it is with works. Therefore, faith without good works does not avail. For behold, here the foundation is indeed Christ, but the works that are not according to Christ are said to be worthy of being burned. ^C

"But he himself shall be saved; yet so as by fire." He shall not perish as the works do, to the point of being reduced to nothing; rather, he shall be saved—that is, he shall be kept safe—in such a way as to be burned by the fire. For it is our custom to speak in this way of wood that does not burn easily or turn quickly to ash, saying that it "is saved" in the fire, inasmuch as it endures the burning for a longer time. The sinner, therefore, suffers loss, in that he labored for such things from which he perished, ^D

squandering all his efforts in vain on things that do not exist. (For all evil is a non-entity.) It is not unlike the case of one who, paying back a great price, buys a corpse as if it were alive. Yet he himself—the sinner, that is—is preserved; ^A that is to say, he is kept whole, undergoing eternal punishments.

VERS. 16. "Know you not that you are the temple of God, and that the Spirit of God dwells in you?" He turns his discourse toward him who had committed fornication. And see how effectively he has spoken to induce shame. For from the grace given to us—that is, from the indwelling of the Spirit—he puts to shame the one who had committed fornication, although he did not openly set forth his person, because he frames his discourse in common. But if we are the temple of God because the Spirit of God dwells in us, then the Spirit is God.

VERS. 17. "If any man corrupt the temple of God, him shall God corrupt." That is, He shall destroy him. But this is not the word of one cursing, but of one prophesying what will come to pass. "For the temple of God is holy, which you are." ^B Consequently, the fornicator cannot be holy, since he has lost the status of being the temple of God, the Spirit that sanctifies him having been driven out. Who then is the temple? You yourselves, that is, if you remain pure.

VERS. 18. "Let no man deceive himself." Thinking that the matter is otherwise, and not as I have said. "If any man among you seem to be wise in this world, let him become a fool, that he may be wise." Having hinted a few things regarding the fornicator, he again turns his discourse against those who are puffed up ^C with external wisdom, and says, "If any man among you seems to be wise, let him become a fool"—that is, let him reject external wisdom so that he may possess the divine. For just as poverty according to God is wealth, and insignificance is likewise glory, so too, folly according to God is wisdom. But observe, he did not say, "Let him cast away wisdom," but that which is much greater, "Let him become a fool," that is, understanding nothing of himself, not trusting in his own reasonings, but following God, as cattle follow a shepherd, and believing all the things of God.

VERS. 19. "For the wisdom of this world is foolishness with God." For it not only contributes nothing ^D toward true wisdom, but actually hinders it, inasmuch as, from self-conceit, it disdains to learn, and for this reason makes him who uses it to be always in ignorance; whence they are cast down by God as though they were fools.

"For it is written: 'He that takes the wise in their craftiness.'" He brings in a witness as to how human wisdom is foolishness with God, and says that God takes the wise as though they were fools; that is, He overcomes them with their own weapons. For even if they be crafty and wise, they are proven to be as fools and senseless. For example: they supposed that they were not in need of God,

but could understand all things from themselves; yet God showed them by the very course of events, that their vehemence of speech and craftiness availed them nothing, but that those who seemed to have no need of anything were, in fact, most in need of divine help. Thus, in the craftiness by which they thought they knew everything, they were found to know nothing, being more unlearned even than fishermen and tanners in matters that are necessary. ^A

VERS. 20. « And again: The Lord knoweth the thoughts of the wise, that they are vain. » If, therefore, the Lord knows that their thoughts are vain, inasmuch as they contain nothing necessary or salutary, how is it that you, Corinthians, judge the contrary to God, and pursue your own thoughts as though they were highly useful?

VERS. 21. « Therefore let no man glory in men: for all things are yours, whether Paul, or Apollos, or Cephas. » ^B This he appears to say to the subjects, but he strikes the leaders, saying that they ought not to glory at all, neither in worldly wisdom—for that is foolishness—nor in spiritual gifts, for they are of God and are given for the sake of the subjects. And this is what he means: « For all things are yours »; that is, why do your teachers exalt themselves, and why do you puff them up and lift them higher? For they possess nothing of their own; rather, what they have is yours, given to them for your benefit, and they ought to be grateful to you instead. He makes mention of himself ^C and Peter again, that he might be less offensive, and that he might show that if we received charismata for your sake, and were appointed teachers for your sake, much more ought the present teachers of yours not to be exalted for their spiritual gifts as if they were their own works, since they are goods belonging to others.

VERS. 22. « Whether the world, or life, or death, or things present, or things to come. » Their very life, he says, is for your sake, that you may be benefited while being instructed by them; and their death is for your sake, for they undergo dangers on your behalf and for your salvation. Or otherwise: The death of Adam is for your sake, that you might be made more humble; and the ^D death of Christ is for your sake, that you might be saved; and simply, the whole world is for your sake, that through it you might be led to the Author and Creator, and that you might use its corruption as a teacher to excite a desire for incorruptible things. Things present are also for your sake—that is, the goods which God already bestows upon those who believe—and things to come are prepared for your sake.

VERS. 23. « All things are yours; and you are Christ's; and Christ is God's. » We are not Christ's in the same way that Christ is God's. For we are Christ's as His work and His creature, but Christ is God's as the Son begotten before ages, and as having the Father as His Cause and Author. Wherefore, although the phrasing is single, the meaning is nevertheless diverse; since not even all things are ours in the way that we…

of Christ. For we are servants of Christ, and His workmanship; but all things are not our servants, nor our workmanship. Wherefore you do not rightly, in attributing yourselves to men, and that when you are Christ’s. ^A

CAPUT IV.

VERS. 1. "So let a man regard us, as servants of Christ, and stewards of the mysteries of God." Since we teachers are servants, why do you abandon the Lord and call yourselves by our names as if we were your masters? By calling the apostles and teachers stewards of the mysteries, he showed that the word ought not to be dispensed to all without discrimination, but to those who have need of it, and when it is fitting, and as it is befitting; especially since they are mysteries, they ought not to be revealed to just anyone; for this is not the work of a prudent steward. ^B

VERS. 2. "Moreover, it is required in stewards, that a man be found faithful." That is, that he may not claim for himself the master’s goods, that he may not handle matters as if he were the master, but as dispensing the affairs of another and of the master; not calling the master’s things his own, but on the contrary, calling his own things the master’s.

VERS. 3. "But with me it is a very small thing that I should be judged of you, or by man’s day." A certain sickness of this kind had invaded Corinth. For those who were divided according to their teachers, sitting like judges, mocked and rejected pious and God-fearing men on account of their simplicity, but those who were full of countless vices they approved on account of their eloquence, rashly decreeing such things as: This one is better than that one, and this one is inferior to that one, and that one is better than this one. ^C Since, therefore, Paul had said that it is required in stewards that one be found faithful, and he appeared to give them a permit to judge the life of any man, which would surely stir up greater dissensions: in order that they might not suffer this, he restrains them from judging, saying: "But with me it is a very small thing," as if to say: I consider it ignominious to be judged by you at all. Then, lest he strike them as if they were despised, he added: "or by man’s day," that is, by any other human being who is famous and eminent; for the Scripture is accustomed to call height "man’s day." But let no one condemn Paul for arrogance, for he does not say these things truly about himself—for they were not judging him at all—but in his own person he corrects what he wishes, so that they might not judge others. ^D

VERS. 4. "For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord." Do not think, he says, that I despise you or all other men, or that I disdain to be judged; for I do not even consider myself sufficient for such an exact judgment.

^A For I am not conscious of any fault in myself, as I am not able to judge rightly and accurately. "Yet am I not hereby justified": that is, I am not pure from sin. For it is likely that I have committed some sins, yet I remain ignorant of them; but the Lord alone is He who judges accurately and surely. From this, then, consider how exact the investigation of the future judgment will be.

Vers. 5. "Therefore judge nothing before the time, until the Lord come." Do you see that Paul said this so that others might not be judged by the Corinthians, and not on his own account? For such is Paul, always accustomed to take upon his own person the matters of others, and to teach in himself what he is about to teach.

"Who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts." Now, he says, evil deeds are hidden (for these are "the hidden things of darkness"), and often someone appears to be endowed with virtue while being profane and corrupt. But then God will reveal all things, and indeed will bring the counsels of the hearts to light. For example: ^B Here, someone praises another; look, the matter seems good, but the intention is perhaps corrupted; for by chance he is not doing this with a good motive. Again, someone rebukes another, but not to the end that he may correct him, but that he may expose his brother's sin. And countless counsels of hearts of this kind will be revealed then.

"Then shall every man have praise of God." It was consistent to say: "either punishment or praise"; but he turned the discourse to the more favorable part.

VERS. 6. "And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written." ^C "These things," namely, what was said above regarding dissensions, and what follows regarding not judging others. "That," he says, "by our person you may learn not to think beyond that which is written." For Scripture says, teaching that we should not be puffed up: "Whosoever will be chief among you, let him be your servant" (Matt. xx, 27); and, "He that humbleth himself shall be exalted" (cf. Matt. xxiii, 12); and countless instances of this kind. Regarding not judging, however: "Judge not, that ye be not judged" (Matt. vii, 1).

"That no one of you be puffed up for one against another." He says this to the people. For he varies his teaching, and sometimes addresses the disciples, and sometimes inveighs against the teachers and the leaders, just as he does now. ^D For they were puffed up in the name of the teachers. Example: he who had this teacher was very arrogant against the disciple of that one, being puffed up for his own teacher against the teacher of another. He beautifully named the matter itself "puffed up," as if it were a swelling or a tumor, by a metaphor of a body bloated by a wicked humor or wind.

^A "For who makes you differ? And what do you have that you did not receive? But if you did receive it, why do you boast as if you had not received it?" He turns again to the teachers, and says: "Who distinguished you and judged you worthy to be praised? A man? But human judgment is fallible." Suppose, however, that you do have something worthy of praise; it is not yours, but belongs to the One who gave it; and you received it—you did not achieve it by your own efforts. But if you did receive it, how then do you exalt yourself as if you had not received it, but possessed it from yourself and from your own labors? For he who has received something ought not to be exalted for what he has received; for it is another's.

^B "You are already satisfied, you are already rich." These words are those of one who is deeply grieved. "So quickly," he says, "do you need nothing? Do you have no need of anything? But you are already satisfied, in a short time having reached perfection, and having received all the wealth both of knowledge and of the gifts?" And yet, perfection is in the future; but you, it seems, hold it already; for your boasting indicates this, that you have reached that very perfection. He says these things, showing that they are the most imperfect, if indeed they are like this.

"You have reigned without us." He says this also with the same attitude, showing their lack of conscience, that although you have been deemed worthy of such great gifts, you do not wish to take us, who have labored, as partners.

^C "And I would to God that you did reign, that we also might reign with you." "I would," he says, "that you did reign," that is, that you had attained perfection. Then, so that the speech might not seem ironic, he adds: "That we also might reign with you," that is, that we might attain the same goods. For your glory is my own; since for every teacher, the perfection of his disciples is a matter of desire.

"For I think that God has displayed us, the apostles, last, as men appointed to death." He speaks words of one who is saddened, or rather, one who is bringing shame upon them. "For as I see," he says, "from what you are doing, we apostles have been displayed by God as the last of all and appointed to death," that is, condemned, and prepared to be killed. For from the fact that you already reign, I conjecture that we have now been condemned to be last, and as it were, condemned convicts: "us," I say, "the apostles," that is, those who have suffered so much for Christ.

^D "That we have been made a spectacle to the world, to angels, and to men." That is: "We do not suffer in some one corner, but everywhere in the world; and not only men gaze upon us (for our actions and deeds are not so worthless), but even angels." For our struggles are so great that they are worthy of angelic contemplation. For we do not struggle against men only, but also against the powers of the wicked angels.

^A Ver. 10. "We are fools for Christ's sake, but you are wise in Christ." Again, this is said to put them to shame. For since the apostles were beaten and despised for Christ's sake, while they [the Corinthians] were held in esteem and honor and accounted wise, and even boasted that these things were "in Christ," he says: "How is it possible that the same things should befall those who think the same things? Therefore, it follows that either we do not think according to Christ, or you do not. But surely it is unworthy of the apostles of Christ not to think according to Christ; therefore, it is you who are mistaken."

"We are weak, but you are strong; you are honorable, but we are despised." That is, we are driven about and persecuted, but you enjoy security. For he calls temptations "weakness" everywhere. "And you," he says, "are glorious and noble, but we are in disgrace." He says all these things heavily burdened. The sense is this: "How is it likely that we suffer evil, while you enjoy security and live in prosperity? It is therefore evident that you are not in a good state, but rather you are currently in a bad state, and acting unworthily of the apostles. You ought not, therefore, to be puffed up on account of these things."

Ver. 11. "Even to this present hour we both hunger, and thirst, and are naked." Why, he says, do I recount old things? Behold what is happening at present: how you live in the midst of delicacies, while we suffer the exact opposite. ^B "And we are buffeted." That is, we are beaten. This he says to those who are puffed up. "And have no certain dwelling place." That is, we are driven about and we flee. This he says to the wealthy.

Ver. 12. "And labor, working with our own hands." He says this to put to shame those who attempt and dare to preach for the sake of gain and profit. ^C "Being reviled, we bless; being persecuted, we endure; being defamed, we entreat." And what is greater than all these, he says, is that we do not bear these things with a heavy heart. And whence is this evident? From the fact that we repay those who do us evil with the opposite. For we speak well of those who revile us; and those who act more insultingly (for blasphemy is a harsher injury), ^D these we entreat, that is, we meet them with gentler and softer words. For this is "entreaty," speech that softens. For this reason, Christians seem like fools, because they do these things.

Ver. 13. "We have been made as the filth of the world, and are the offscouring of all things until now." What is "filth"? It is what is called "sponge-residue." For when someone sponges off something dirty, those drossy things that are wiped off are called *perikatharmata*. And *peripsema* signifies the same thing. For *peripsan* is, as it were, to wipe off with a sponge. He says, therefore, that we are worthy of being cast out and considered as an abomination, not just by you, but ^D

^A to the whole world, and to all men; and not for one time only, but unto this very hour. Observe here what sort of person a Christian ought to be, and that he must contend even unto the end.

« I write not these things to shame you, but as my beloved children I admonish you. » I am not shaming you, he says, nor do I say these things with a wicked or malicious intent, but as to children; and not just children, but beloved ones. Forgive me if I have said anything burdensome; for these things are done out of love. And he did not say, "I rebuke," but, « I admonish. » For who would not endure a father who admonishes?

« For if you have ten thousand pedagogues in Christ, yet not many fathers. » What then, they say, do the others not love us? Not, he says, in the way that I do. For they are indeed pedagogues; but I am a father. Just as it is wont to happen with children, that the father is one, while the pedagogues are perhaps many; yet when compared to the affection of the one—I mean the father—their regard is far inferior; so it is also with us, he says. Observe here ^B how he added « in Christ » to the pedagogues, so that he might not strike them completely; but he conceded to them the more laborious task (for such is the pedagogue), while he reserved the excess of love for himself.

« For in Christ Jesus through the Gospel I have begotten you. » Establishing how he is a father, he says, that it is by the help of Christ that « I have begotten you through the Gospel. » For I do not, as many among you do, ascribe the matter to myself, but to Christ. Yet he did not say, "I taught," but, « I have begotten, » by the name of nature showing his affection, and that these are his own most genuine disciples, as he shows everywhere in the Epistle.

« I beseech you therefore, be imitators of me. » Imitate me, he says, in all things, neither being puffed up by wisdom, nor by wealth, nor being divided against your brothers; but knowing that both wisdom and wealth is love toward Christ and the brothers. Observe too ^C the affection of his love: for he beseeches, he does not command. And it is a sign of great boldness to set oneself forth as an archetype.

« For this cause I have sent to you Timothy, who is my beloved son. » Because, he says, I care for you as for children, I have sent Timothy to you. For I myself wished to come, that I might set you in order; but since that was not possible, I sent this one, who is my beloved son. And he said this, partly that he might show how great a love he has for them, inasmuch as he endured to be separated from his own [Timothy] for their sake; and partly so that he might also be rendered worthy of veneration by them. ^D

^A And faithful in the Lord. That is, not in temporal matters, but in those things that pertain to Christ. Thus, he will also faithfully minister in matters that pertain to you. ^B Who shall bring to your memory my ways which are in Christ, as I teach everywhere in every Church. He did not say, "he will teach," lest they be offended (for Timothy was a youth), but, "he will bring to memory": these things which you already know, he says, he will renew in you. By "ways," he means the economy of the preaching of the Word, the rules, the customs, the divine laws; in what manner I walk, namely, that I am not puffed up as you are, nor introducing heresies and schisms. He said "which are in Christ," that is, things having nothing human, but all things according to Christ, or which are accomplished by the aid of Christ. He will further show you how I teach in every Church. For I have said nothing new to you, but all of them are witnesses with me of these things. Therefore, let it shame you that, beyond the rest of the Churches, you have slipped away from my ways.

VERS. 18. As though I would not come to you, so some are puffed up. Since he had said, "I have sent to you Timothy," lest they should become more sluggish, he adds: Even if I do not come now, and for that reason my absence has puffed some up, I will come nevertheless. He indicates their childish mind. For it is the way of children to behave in a disorderly fashion when the teacher is away. Who then were those who were puffed up? The friends of the fornicator, who was both wise and wealthy; and, simply put, all those who were carried away by such things: who, as if Paul were not there to rebuke these things, were acting haughtily.

VERS. 19. I will come to you shortly, if the Lord will. These are the words of one casting down the proud, and thus rendering them sober. Beautifully, indeed, *If the Lord will.* For all things are governed by His nod.

VERS. 19, 20. And I will know, not the speech of them that are puffed up, but the power. For the kingdom of God is not in speech, but in power. Because they, trusting in eloquence, were despising Paul as an ignorant and unlearned man, he says: I will see, not your eloquence (for there is no need of that), but the power by which signs are wrought. For the kingdom of God was not preached and confirmed by the elegance of oratory, but by signs which are wrought by the power of the Spirit. ^{C D}

VERS. 21. What will you? shall I come unto you with a rod, or in charity, and in the spirit of meekness? By the "rod" he understands punishment and penalty. He says, therefore: It is in your power how I should come, in this way or that. For if you are found sluggish, I will come to you and punish you, just as I did Elymas; but if you are sober, I will use the spirit of meekness. For there is also a spirit of severity and punishment, but he calls it by the more beneficial office; as [the end of the page].

and call God merciful and compassionate, but not a punisher, even though He is also this in reality.

Chapter V

^AV. 1. "It is actually reported that there is sexual immorality among you, and of a kind that is not tolerated even among pagans, for a man has his father's wife." He makes the accusation common to all, that they might not be slothful as if they were strangers to the transgression, but might strive instead to correct this as a common disgrace. He did not say, "It is boldly admitted," but, "It is actually reported." But if the very hearing of it is forbidden, how much more so the committing of it? Furthermore, "Among you," that is, who have been deemed worthy of spiritual mysteries. Amplifying the accusation, he says, "Of a kind that is not tolerated even among pagans." He did not say, "It is happening," but, "It is not even named, so that someone might have his father's wife." He did not say, "Stepmother," but, "His father's wife," so as to strike more sharply by the mention of the father. He spoke more modestly, using the word "have," shunning the name of fornication out of modesty.

V. 2. "And you are arrogant." Because of his teaching, for he was wise. But observe his prudence. He nowhere deems him worthy of speech, as he is disgraceful and unworthy to come into the midst, but he speaks to the rest as if concerning a common transgression and guilt. ^B"And you did not mourn instead, so that he who has done this deed might be removed from among you." You ought, he says, to have mourned, because the ^Ccalumny has affected the common body of the Church. It was appropriate also that you should pray and weep as over a disease and a pestilence, "so that he might be removed from among you," that is, be cut off as a public contagion. And not even here does he mention his name, but said, "He who has done this deed."

V. 3. "For I, indeed, as absent in body but present in spirit, have already judged as though I were present." Behold his indignation: he does not allow them to await his own presence, nor to wait for him, so that he might then bind him, but he hastens to suppress it as a pestilence before it is disseminated throughout the whole body of the Church. "But present in spirit," he said, to compel them to render a judgment, and to terrify them, ^Das one who knows what things will be judged there, and not being ignorant through the Spirit, that is, through the gift of discernment, of what they are doing. And in saying, "I have already judged as though present," he does not allow them to think of any other thing. For I, he says, have passed the sentence, and nothing else needs to be done.

V. 4. "For him who has so wrought this, in the name of our Lord Jesus Christ, when you are gathered together, and my spirit." That he might not appear arrogant, he takes them on as associates; for "When you are gathered," he says, "in the name of Christ," that is, that the gathering might not be made by any human affection, but according to God: that

Christ himself may gather you, for whom you also come together. He has also ^A entrusted his Spirit to them, so that they might not deem him worthy of pardon, but might judge rightly, as if He himself were present.

VERS. 5. "With the power of our Lord Jesus Christ, to deliver such a one to Satan." This is, either that Christ is able to grant such grace to you, so that you are able to deliver him to the devil; or that He also, with you, brings His vote against him. He did not say, "to give up," but, "to deliver," partially opening to him the doors of repentance. Nor does he mention his name again, but says, "such a one."

"For the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus." This is, that he may waste him away with disease. For since it is from bodily pleasure that desires arise, he wishes the body to be punished, so that the spirit—that is, the soul—may be saved; not as if this alone were to be saved, but as if it were conceded that, this being saved, the body also will be saved. Some, however, call the "spirit" the spiritual gift, so that it might be kept safe for him, and not depart as from an ungodly man; but this is the action of one who is caring for him rather than of one who is punishing him. He does well to mention that day, so that they, fearing for themselves, might bring the remedy, and he, in like manner, might receive it. He sets a limit for the devil, just as in the case of Job, to afflict the flesh only, but not the soul.

VERS. 6. "Your glorifying is not good." He hints that they themselves did not allow him to repent, glorying in him. For this man was one of the wise men among them. ^B "Do you not know that a little leaven leavens the whole lump?" And of you, he says, not of him alone, do I take care. For evil, when neglected, is able to damage the rest of the body of the Church. For just as the leaven, though small, leavens the whole lump and changes it into itself, so also the sin of this man will draw many others to itself.

VERS. 7. "Purge out therefore the old leaven, that you may be a new lump, as you are unleavened." This is, cast out this fornicator, and indeed others who are evil. For he calls all manner of vice "the old leaven." And he did not say, "Purge," but "Purge out," which means, purge with great diligence, that you may be a new lump, and not mixed with vice. "As you are," refers to how it is fitting for you to be, without leaven, that is, without the old malice, which is sour and biting through repentance. ^C

"For indeed Christ, our Passover, was sacrificed for us." Since he mentioned unleavened bread, which was eaten at the time of the Passover, and having allegorized what the unleavened bread is—namely, a disposition unmixed with vice—he now allegorizes also the Passover, and says that Christ is our

^A Passover, sacrificed for us. We ought therefore to keep the feast with unleavened bread, that is, to embrace purity from all vices.

VERS. 8. «Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness.» He shows that all time is a season of festival for Christians, because of the excellence of the goods bestowed upon them. For it is for this reason that the Son of God became man and was sacrificed, in order to make you keep the feast; not with the leaven of the old Adam, nor in a life full of vice, or—which is worse—of wickedness. For a bad man is everyone who does evil, but a wicked man is one who does so with profound and deceitful thought.

«But with the unleavened bread of sincerity and truth.» That is, in a sincere, or clean, life—to stand in contrast to vice—and in a true life, that is, one free from hypocrisy and guile, to stand in contrast to wickedness. Or, you may understand «truth» as being in contrast to the old types, which were not the truth. For he desires the Christian to be superior even to the types in the Old Testament. Or you may take sincerity as the purity which is achieved through works, and truth as referring to contemplation.

VERS. 9. «I wrote unto you in an epistle not to company with fornicators.» In what epistle? In this very one. For since he had said above, «Purge out the old leaven,» hinting—as has been shown—at the fornicator, by whom he signified that one should not company with fornicators, they might perhaps have supposed that they ought to separate themselves from all fornicators, even those who were among the Greeks. ^B Therefore, he interprets whom he commanded this concerning.

VERS. 10. «Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.» The word «altogether» he puts down as if concerning a matter that was confessed and manifest. The construction of the sentence is this: «And in no wise did I forbid that you should converse with the fornicators of this world, that is, the Greeks; otherwise you would have to seek another world.» For how is it possible, when in one and the same city there are many Greeks and sinners, not to company with such?

VERS. 11. «But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.» Do you see that it was not one fornicator alone who existed, but others also, and in different vices? ^C And how can one who is a brother be an idolater? Just as once happened among the Samaritans, who were pious by half and seemed to be worshipers of God—so it happened also among these, for some of them still held to idols. Moreover, he thereby prepares the way for the discourse which he is about to deliver concerning those who eat things sacrificed to idols. And well did he say, «that is called a brother.» For he has only the name of a brother, not...

in reality, whoever is subject to the enumerated vices. The word «or a fornicator» can be understood as a disjunctive conjunction, just as the following, and it can also be taken as a verb, meaning: «If anyone who is named a brother ^B is, that is, turns out to be, a fornicator,» etc., so that one should not even eat with such a person, so that, recognizing that he is an abomination because of the wickedness, he might abstain from it.

VERS. 12. «For what have I to do with judging those who are outside?» By «those who are outside,» he names the Greeks or the Gentiles; and by «those who are inside,» the Christians. I have no concern, he says, for those who are outside; for this is what it means: they are outside of my laws. It would therefore be superfluous to establish the commandments of God for those who are outside the fold of Christ; for whatever the law says, it speaks to those who are under the law.

VERS. 12, 13. «Do you not judge those who are inside? But God will judge those who are outside.» Some punctuate after the word «not,» and then read from another beginning without a question: «You judge those who are inside.» For having said above, «What have I to do with judging those who are outside?» he added, «No,» meaning, it is not for me to judge them. Others read it connectedly as a question: «Do you not judge those who are inside?» that is, are Christians not to be judged by you? As for those who are outside, a more formidable judge will take them on. Consequently, if those who are inside are judged by you, they will escape the more formidable judgment of God.

«Therefore put away from yourselves the evil person.» He mentions a passage from the Old Testament, to show that it seemed good to the Lawgiver of old that the wicked should be cut off. And by saying, «from yourselves,» he shows that the removal of the wicked person will be a greater benefit to them. ^C

CHAPTER VI

VERS. 1. «Dare any of you, having a matter against his brother, go to law before the unrighteous, and not before the saints?» Many, when dissenting in financial cases, used to contend before Greek judges, as being skilled in the laws. This, therefore, he now corrects, as it came up incidentally. For after he made mention of the covetous, his concern for those who had committed such things was immediately stirred up. Observe, however, how he shows his indignation from the very beginning, calling this matter a daring act and a transgression. He did not say, «before the unbelievers,» but «before the unrighteous.» For, since the one who is litigating desires to obtain justice, he shows that they do not obtain this. For the Greek judges who are judging are unrighteous, he says; how then will they judge you justly? By «saints,» however, he means the believers, ^D demonstrating the difference by the names themselves; for the former are unrighteous, while the latter are saints.

VERS. 2. «Or do you not know that the saints will judge the world?»

^A Since the faithful, being unlearned, did not seem suitable for resolving a dispute, he provides them with authority: first, by calling them "saints," and then by affirming that they will judge the world. They will not be sitting and delivering the sentence themselves (for the Lord will judge), but they will condemn it. For when they, though being subject to similar passions, are found to be believers, while those others are found to be unbelievers, is this not a condemnation of the unbelievers? "And if the world is judged by you, are you unworthy of the smallest judgments?" Observe that he did not say, "judged *by* you," but, "in you"—that is, it is judged by God, but it is condemned *in* you, meaning that you, by believing, serve as an example [to them]. Now, what he says, "You are unworthy of the smallest judgments," has the following meaning: since it was likely that they would be ashamed of being judged by those within, he says, on the contrary, it is a matter of shame if you are judged by those without. For those tribunals are indeed the most insignificant—not those within.

^B VERS. 3. "Do you not know that we shall judge angels? How much more [things of] this life?" He calls the demons "angels," whom we shall condemn when we, clothed in flesh, are found to be superior to those incorporeal substances.

VERS. 4, 5. "If then you have judgments of temporary things, appoint those who are despised in the Church. I speak to your shame: thus, is there not among you one wise man who will be able to judge between his brother?" Wishing to call them back from external courts, he adds out of abundance: "Perhaps someone might say that there is no wise man in the Church who is able to discern." For if, according to your opinion, there is no wise man, appoint the despised ones as judges ^C rather than the unbelievers. "I said this to your shame," agreeing with your empty pretext, since there is such a scarcity of wise men among you that the lowly and more unlearned ones exercise judgment. He added "his brother," indicating that whenever there is a contention against a brother, there is no need for much variety [of knowledge] or expertise, since fraternal affection greatly contributes to the resolution of the strife.

VERS. 6. "But brother contends with brother in judgment, and this before unbelievers?" A double evil: that the judgment is against a brother, and that it is before unbelievers.

VERS. 7. "Now therefore, it is altogether a fault in you, that you have judgments among yourselves." Previously, he did away with [the practice of] being judged before unbelievers; now, however, he removes the very act of litigating altogether, saying, "Altogether a fault," that is, a condemnation and shame, because you have judgments—that is, judicial cases—altogether ^D among one another; for this is what "among yourselves" means. He said this emphatically; for we Christians ought to consider our brothers as ourselves.

^A VERS. 7, 8. "Why do you not rather suffer wrong? Why are you not rather defrauded? But you yourselves inflict wrong and defraud, and that, brothers." A manifold accusation. First, because they, having suffered wrong, knew not how to endure it; second, because they themselves would rather inflict wrong; third, because they do so to brothers. It would be good, he says, neither to do wrong nor to suffer it; but in the choice, it is better to suffer wrong. ^B VERS. 9. "Or do you not know that the unrighteous will not inherit the kingdom of God?" He concludes his exhortation with a threat, making his discourse more vehement and interrogating them as if regarding something admitted. "Do not be deceived." Here he secretly indicates that there were some among them who were saying that God is merciful and will not punish, but will introduce everyone into the kingdom. He says therefore: "Do not be deceived." For truly it is a matter of error and imposture to hope for pleasant things here, but afterwards to obtain the opposite there. "Nor fornicators." He places first the one who had already been condemned. "Nor worshippers of idols, nor adulterers, nor the effeminate." He names "effeminate" those who submit to shameful acts. He therefore brings in also those who commit the shameful acts. ^C VERS. 10. "Nor sodomites, nor covetous, nor thieves, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God." Many ask why he has joined drunkards and revilers with the worshippers of idols and those who commit unspeakable deeds. Since surely Christ Himself made the one who says to his brother, "Fool," liable to hell; and again, because the Jews passed from drunkenness to idolatry. Furthermore, he is not speaking now of punishment, but of the loss of the kingdom. Now all alike fall from the kingdom; but whether they will have a distinction in the punishments, it is not for the present place to inquire. ^D VERS. 11. "And such were some of you, but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God." Understand, he says, from how great evils He delivered you, and how great goods God has bestowed upon you. For you also had all the aforementioned things; but God made you clean from them; and not only this, but also sanctified you. How? By justifying you, he says. For He washed, then by justifying, He sanctified: not in the name of this or that teacher, but in the name of Christ and in the Holy Spirit; that is, this Trinity bestowed these things upon you. For when he says that God sanctified us in the name of Christ and in the Holy Spirit, he sets forth nothing other than the Trinity. VERS. 12. "All things are lawful for me, but not all things are profitable." Because he mentioned the fornicator above, and is again about to speak concerning him, he interposes furthermore the discourse concerning gluttony. For from this, as a rule, the evil of fornication is accustomed to arise. He says, therefore: "It is lawful"

"^A for me to eat and drink, but it is not expedient for me to do these things with intemperance. "All things are lawful for me, but I will not be brought under the power of any." I am master, he says, of eating and drinking; but if I give myself over to these intemperately, I shall be found a slave to them instead of their master. For he who uses them as need requires, he himself is their master; but he who goes out into intemperance is no longer master, but becomes their slave, since gluttony reigns within him. Do you see how he has shown that the man who thinks he has power is actually subject to power? For consider: each of them was saying, "It is lawful for me to live voluptuously"; he himself says that you do not do so as one having power over it, but as one who is himself subject to this power. For you do not have power over your belly so long as you are a glutton, but it rather has power over you.

"Meats for the belly, and the belly for meats." By belly he refers to gluttony, not our bodily member; by meats, the intemperance regarding food. He says, therefore, that the intemperance of food has friendship and affinity with gluttony, and the latter with the former; and these cannot lead us to Christ, but they pass those who obey them on to one another—intemperance to gluttony, and that to this.

"But God shall destroy ^B both it and them." Not the stomach, but gluttony; nor the nourishment, but the intemperance. Now regarding the word "shall destroy," some say that this is a prediction of the future age, that there is no eating or drinking there. And if even moderate eating does not exist there, much more shall intemperance and gluttony be destroyed. The Theologian, by saying that the belly together with the foods is subject to destruction, indicated that as soon as the belly is satiated, the one who meanwhile seeks many things is destroyed. Others say that he has sealed this exhortation with a prayer, wishing that intemperance and gluttony might be destroyed, that is, might cease.

"But the body is not for fornication, but for the Lord; and the Lord for the body." Behold, he has shown that it was because of the discourse about fornication that he spoke beforehand about gluttony. For it would have been consistent to say: "The body is not for meats, neither for the belly"; but he did not say it in this way, but, "for fornication," ^C showing what the result of luxury is, namely, fornication. And what he says is of this kind: The body, he says, was not fashioned to this end, that it should be luxurious and fall into fornication; but that it should follow Christ as its head, and in turn the Lord should preside over it as head.

"And God hath both raised up the Lord, and will also raise up us by his own power." Do not be troubled, hearing that God raised up the Lord; for He condescends to them as to infants. And since about

all ^A agreed that the Father is the cause, he fittingly ascribes the resurrection to the Father, and declares that we also are to be raised up by Him. For just as He raised up our head, I mean Christ, so too will He raise up the remaining body, that is, us. Confirming his statement, he added, "By His own power," as if to say: Do not doubt the things I say; for the power of God, which has accomplished such great things, will also accomplish this. That he ascribes the resurrection of Christ to the Father as to the cause is clear from the fact that the Lord says concerning Himself: "Destroy this temple, and in three days I will raise it up." And it is also written that "He presented Himself alive." Wherefore, although He raised up Himself, the matter is ^B attributed to the Father as to the cause.

VER. 15. "Do you not know that your bodies are members of Christ?" He returns again to the proposed admonition, which was undertaken against fornication. He begins the discourse with a most terrible argument. "Shall I then take the members of Christ and make them members of a harlot? God forbid!" He did not say, "Shall I join them to a harlot?" but, what was more fearful, "Shall I make them members of a harlot?" For who would not shudder hearing this, namely, to tear away the members of Christ and make them members of a harlot?

VER. 16. "Or do you not know that he who is joined to a harlot is one body? For the two, He says, shall become one flesh." He confirms what he said, namely, how things that are Christ's become members ^C of a harlot. Through the union, he says, the man becomes one with the harlot; wherefore his members, which were members of Christ, are changed into members of the harlot.

VER. 17. "But he who is joined to the Lord is one spirit." Observe how, from the very bare terms of the harlot and of Christ, he advances the accusation, making it more vehement. He says, therefore, that he who is joined to the Lord becomes only spirit, in that he does nothing carnal; that is to say, he becomes spiritual. For being united to the Lord provides him with the sanctification of the Spirit. Through these things, he also showed how the faithful become members of Christ.

VER. 18. "Flee fornication." As if it were some persecutor that never ceases to threaten our bodies, he encourages us to flee it, counseling us to abstain from it with all our strength. For nothing pursues us so much as this carnal ^D desire.

"Every sin that a man does is outside the body; but he who commits fornication sins against his own body." By fornication, he says, the whole body is defiled; whence it is the custom for those who have committed fornication to run to the baths, as if the body were already polluted. The fornicator, therefore, sins against his very own body, con-

^Btaminating and defiling it. For even if murder seems to be committed through the body, it does not pollute the entire body. For it is likely that one might strike with a stone, or a piece of wood, or some other instrument, without the body being defiled; but it is impossible for fornication to be completed without the body, whence it is necessarily defiled. He wished to emphasize this matter, since the present exhortation is directed toward it; for fornication is by no means the worst of all sins. I know other solutions to this problem, for example: he who is a fornicator sins against his own body, insofar as he does not unite with a woman with the desire for procreation, as one does with a lawful wife, but destroys his body in vain through discharge, and becomes weak. Again, in another way: he who commits fornication sins against the woman with whom he unites, who becomes his own body through the intercourse. For in that he does not unite with her lawfully, he sins against her. However, the solution of the great John is superior to all, namely the first one. But some raise this objection: What then? Does not envy cause the body to wither? And they resolve it again by saying that envy is a passion, not an act, and the Apostle is now speaking about an act. For he says: "Every sin which a man commits," not speaking of a passion. For envy does not originate from us, but is elicited within us.

^B"Or do you not know that your bodies are the temple of the Holy Spirit who is in you, whom you have from God?" He strikes them with greater fear, both by the magnitude of the gift, that is, of the Spirit, and by the dignity of the Giver, that is, God. You are a temple, he says, and a holy one; for it is of the Holy Spirit. Do not, therefore, make the holy temple unclean, nor render the gift of God useless; for you have the gift and the Spirit from God.

"And you are not your own? For you were bought for a price." You are under a Master, he says, and you have nothing of your own, not even your body. "For you were bought for a price," that is, by the blood of Christ. Thus, your members are subject to another Master, and it is here that they must be led wherever He wills. In saying this, he does not abolish free will, but shows that it is right and just that we should serve God, by whom we were also bought.

^D"Glorify God therefore in your body." Since you were bought, he says, glorify God in your body, by performing good works through the body, and keeping it holy and pure. For God is glorified when men see your good works and subsequently glorify Him.

"And in your spirit." He shows that we must flee fornication not only with the body, but also with the soul, so that we are not defiled even in our mind (for he called the mind "spirit"); for adultery in the heart is also forbidden in the Gospels.

[*The text begins with the continuation of the previous column's exposition on the things of God.*]

^A "What things are God's." He constantly reminds us that we are not our own masters, but are reckoned under the Lord God, who has redeemed both our soul and body with His blood.

CAPUT VII.

VERS. 1. "Now concerning the things whereof you wrote to me." He has corrected the schisms, the fornication, and the avarice; and now he sets down rules concerning marriage and virginity. For they had written to him asking whether one ought to abstain from a wife, or otherwise.

"It is good for a man not to touch a woman." It is good, he says, and excellent for any mortal—and not for the priest alone (as some wrongly understand)—not to touch a woman at all, but to remain a virgin; but the safer way, and that which greatly assists our infirmity, is the matter of matrimony. He therefore adds:

VERS. 2. "But because of fornications, let every man have his own wife, and let every woman have her own husband." He speaks concerning both parties. For it is likely that the husband might desire continence, but the wife not, or vice versa. ^B By saying "Because of fornications," he urges us toward continence. For if marriage is permitted because of fornications, those who are joined in matrimony ought not henceforth to come together intemperately, but chastely.

VERS. 3. "Let the husband render the debt of benevolence to his wife; and in like manner also the wife to the husband." You have, he says, a debt of mutual benevolence toward one another; since it is therefore a debt, it is necessary that you render this to each other.

VERS. 4. "The wife has not power of her own body, but the husband; and in like manner also the husband has not power of his own body, but the wife." That this benevolence is a debt and as it were a necessary mutual matter, he now demonstrates. For they do not, he says, have power over their bodies; but rather, the wife is both a servant and a mistress to the husband: a servant, insofar as she does not have power over her own body so as to give it to whom she wishes, but the husband is master over it; and a mistress, ^C because on the other hand, the husband's body is hers, and he does not have power over his own body so as to give it to harlots. In like manner, therefore, the husband is both a servant and a master to his wife.

VERS. 5. "Defraud not one another, unless, perhaps, by consent, for a time." That is, let not the wife practice continence against the husband's will, nor the husband when the wife is unwilling. For for one to do this against the will of the other is to defraud, just as is said of money; but when it is done willingly, it is not so; for instance, when by consent both have set aside some time in order to abstain from one another.

"That you may give yourselves to fasting and prayer." He interprets how he said "For a time," namely, when there is a season to be free for prayer, that is,

^A that the prayer may be more earnest, "abstain," he says, "from one another," as the union causes distraction, not uncleanness.

"And again come together to the same place, that Satan may not tempt you for your incontinence." This command that you come together again, he says, I do not state as legislating, but "that Satan may not tempt you,"—namely, unto fornication. But since the devil is not of himself the author of fornication, but our incontinence is the primary cause, he added, "For your incontinence." For this is the cause why even the devil tempts us. ^B

VERS. 6. "But this I say by way of concession, not according to commandment." The phrase, "For a time," he says, "defraud you one another," I said by way of concession; that is, yielding to your weakness, not laying down a law for you, and a commandment which it is not lawful to transgress.

VERS. 7. "For I would that all men were even as myself." Where he commands a difficult thing, he is accustomed to bring himself into the middle. He says, therefore: I could wish that all men might always be continent. ^C

"But each has his own gift from God, one in this way, and another in that." To remain a virgin, he says, is a gift from God. And yet, the matter also requires our own zeal. How then does he call it a gift? That he may console those whom he had sufficiently stricken when he said, "For your incontinence." Observe, however, that he also makes marriage a gift, saying: "Each has his own gift, one in this way," that is, to remain a virgin; "and another in that," that is, to be married.

VERS. 8, 9. "But I say to the unmarried and to the widows, it is good for them if they remain even as I. But if they do not contain, let them marry: for it is better to marry than to burn." You see the wisdom of Paul, how he shows that continence is better, ^D and yet does not force him who is unable to contain, lest a worse fall might occur? For if, he says, you endure much force and burning (for great is the tyranny of desire), depart from these labors and sweat, lest at any time you be subverted.

VERS. 10. "But to those who are married I command, not I, but the Lord." Because the Lord expressly legislated not to divorce except for the cause of fornication, for this reason he says, "Not I, but the Lord." For the things previously mentioned had not been expressly legislated by the Lord—even though whatever Paul says is of the Lord, and not human. For in the progress of the text he says: "For I think I also have the Spirit of God."

^A Ver. 10, 11. "Let a wife not depart from her husband. But if she departs, let her remain unmarried, or be reconciled to her husband; and let a husband not put away his wife." Since divorces occur for the sake of preserving chastity, or due to pusillanimity, or for any other cause, he says: It is better that no separation take place at all; but if it happens, let the wife remain holding to the husband—even if not in sexual intercourse, at least so as not to bring in another; or if she cannot be continent, let her be reconciled to him.

Ver. 12, 13. "But to the rest I say, not the Lord: If any brother has an unbelieving wife, and she consents to live with him, let him not put her away. And a woman who has an unbelieving husband, and he consents to live with her, let her not put him away." What are you saying? If someone is an infidel, he should remain with his wife, but if he is a fornicator, not so? And yet, infidelity is worse than fornication. Worse, indeed, but God vindicates our own matters ^B rather than His own. For, He says, "Leave your gift there, and be reconciled to your brother." And He disregarded the ten thousand talents owed to Him, yet He took vengeance for the insult done to the one who owed a hundred denarii. Thus also here, God disregards infidelity, which consists in being wronged against Himself, but He punishes fornication for the way it is sinned against the wife. Some, however, say that infidelity happens through ignorance, which it is likely will cease—just as he himself says: "For how do you know, O wife, whether you will save your husband?" But fornication happens through manifest malice. Moreover, the fornicator has already separated himself; for by taking his members away from his wife, he has made them the members of a harlot. But ^C the unbeliever has committed no sin against the carnal union. Rather, perhaps, through it he will even be united in the faith. Not to mention that it would be an overturning of life and a reproach to the Gospel if the believing party were to be separated from the unbelieving one. Understand this, however, as applying to when both were married while in unbelief, and one of the parties later believed. For if the man or the woman were already a believer beforehand, it was not at all permitted to be joined to an unbeliever. For he did not say, "If any one wants to take an unbeliever," but, "If any one has" an unbelieving wife. And he does not simply join the believing part to the unbeliever, but to one who is willing. For "consents" means exactly this: if he is willing.

^D Ver. 14. "For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband." This is: by the abundance of the purity of the believing party, the uncleanness of the unbeliever is conquered—not that the Greek [the pagan] becomes holy; for he did not say, "he is holy," but, "is sanctified," that is, he is conquered by the holiness of the believer. He says this so that the believing woman might not fear that she becomes unclean through the union. But it is sought: If he who is joined to a harlot, being one body, is unclean, it is clear that also the

^A woman who is joined with an idolater becomes one body with him: why therefore is she not rendered unclean from it? Because in fornication that very thing in which they communicate—I mean the copulation—has impurity, and for this reason both are unclean. But regarding the believing part and the unbelieving, the matter stands otherwise. For the unbeliever is unclean on account of his unbelief; but the woman does not communicate with him in this, but she communicates in the copulation, in which no impurity appears (for it is marriage). For this reason, then, the believing part is not unclean.

‹ Otherwise your children would be unclean. › For if the unbeliever were not overcome by the purity of the believing part, the children who were born would be unclean, or at best only half clean. ^B

‹ But now they are holy. › That is, they are not unclean. For by the superabundance of this word "holy," he rejects the fear of such a suspicion.

VERS. 15. ‹ But if the unbeliever departs, let him depart. › For instance, if he commands you either to become a partaker of his infidelity, or to depart from the marriage, depart. For it is better to dissolve the marriage than piety.

‹ For the brother or sister is not under bondage in such matters; but God has called you in peace. › If he contends with you, he says, because you do not communicate with him in his infidelity, let there be a separation. For you are not enslaved to such bondage; ^C that is, you are not forced to bear with the husband in such matters. For it is better to depart than to quarrel. Nor indeed is that the divine will; ‹ For God has called you in peace. › And so, if he quarrels, he has provided the cause of the divorce.

VERS. 16. ‹ For what do you know, O wife, if you shall save your husband? › Again, returning to that which was said, ‹ Let her not cast him off, › he says this: If he is not troublesome to you, remain, he says, with him, and admonish him; perhaps you will accomplish something. But he leaves the matter in doubt; partly lest he seem to impose upon the woman a necessity of entirely persuading the man, and partly that he may raise her soul ^D to hope, so that she might not despair of him.

VERS. 16, 17. ‹ Or what do you know, O husband, if you shall save your wife? Nisi cuique ut divisit Deus, unumquemque ut vocavit Dominus, ita ambulet. › Some read it thus: ‹ What do you know, O husband, if you shall save your wife, or not? › Then starting from another beginning: ‹ To each as God distributed; › that is, whence do you know, whether you save her or not? It is altogether uncertain. And since it is uncertain, the marriage is not to be dissolved. For if you do not save her, you are not harmed; but if you do save her, you have profited others and yourself. But holy Chrysostom did not read it so, but, ‹ Except as to each God has distributed; › and the meaning is far better: just as if the Apostle had said, By no means...

^A should you bring about a divorce on account of unbelief. Are you called having an unbelieving wife? Keep her, and do not cast her out because of her unbelief. ‹ And so in all the Churches I ordain. › He said this so that, by showing that others are participating in this, they might be more ready for obedience.

VERSE 18. ‹ Is any man called being circumcised? Let him not draw forth the foreskin. › It was likely that many who were ashamed of their circumcision would, by some remedy, bring back the circumcised member to its former state, namely, by drawing skin over it. ‹ Is any man called in uncircumcision? Let him not be circumcised. › Again, some, because of what seemed noble in circumcision, would be circumcised after believing. He says, therefore, that these things contribute nothing to faith. ^B ‹ Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. › Everywhere this is sought: the doing of virtue along with faith; all other things are either of less consequence or of no consequence at all.

‹ Let each man in the calling in which he was called, in this let him remain. Were you called being a slave? Let it not concern you; but even if you can become free, rather use it. › ‹ In the calling in which he was called, › that is, in whatever life, and in whatever rank and state of society one was when he believed, in this let him remain. For he calls faith an "invitation" to the faith. Did you believe while a slave? Do not worry, nor be troubled. For servitude does not hinder you so much that, even if you can become free, you should not rather use it; ^C that is, make use of your servitude for a purpose.

VERSE 22. ‹ For he who is called in the Lord, being a slave, is the Lord’s freedman; likewise also he who is called being free is Christ’s slave. › He is called a "freedman" who is liberated from servitude. He says, therefore: You who believed while in servitude are a freedman of Christ; for He has liberated you both from sin and also from this outward servitude, even if you are a slave. For when someone is freed from passions and possesses nobility of soul, he is not a slave, even if he seems to be. Again, another person, while being free, was called to the faith and is made a slave of Christ. So, if the name of servitude troubles the slave, let him understand that he has been set free in Christ; which is far greater than human liberty. On the other hand, if the name of liberty exalts the free man, let him understand that ^D he is Christ’s slave, and let him be humbled, as one who has submitted to the yoke of so great a Master, and who ought to please Him. Do you see his wisdom, how he counsels what is fitting for both parties?

VERSE 23, 24. ‹ You were bought with a price; do not become slaves of men. Let each man in that in which he was called, brothers, in this remain before God. › He says this not only to slaves, but also to free men, instructing all Christians not to do anything for the favor of men.

Even those who order wicked things must not be obeyed; for this is to serve men, especially those who have been redeemed by God. He does not at all exhort them to depart from their masters; far be it! That he does not say this is evident from what he adds: "Each in that in which he was called," and the following; that is, even if in slavery, let him remain in it. But he added, "before God," so that we might not again depart from God out of obedience to lawless masters. For he provides for both, so that one might neither depart from bodily masters under the pretext of God, nor again depart from God by yielding to masters more than is necessary. ^A

Vers. 25. Concerning virgins, however, I have no commandment of the Lord, but I give counsel, as one who has obtained mercy from the Lord to be faithful.

Vers. 26. I think therefore that this is good for the present distress, because it is good for a man to be so.

Vers. 27. Are you bound to a wife? Do not seek a release. Are you loosed from a wife? Do not seek a wife. But if you even marry, you have not sinned.

Vers. 28. And if a virgin should marry, she has not sinned.

Vers. 29. Such, however, will have tribulation in the flesh. But I spare you.

^A I mean as children, and I wish you to be free and without grief; for marriage is, as it were, a bond, and those who are bound by it are not their own masters, as was mentioned above.

Vers. 29. "But this I say, brethren, that the time is short; it remaineth." Since he had said that "they will have tribulation in the flesh," lest someone might say, "But they will also have pleasure," he cuts off and removes that which pertains to pleasure by pointing out that the time is contracted and brief. For all things are tending toward dissolution and destruction, and the kingdom of Christ has drawn near, and we ought henceforth to migrate toward Him. Wherefore, even if there is some pleasure in marriage, it is nevertheless fleeting and will last but for a short space of time; and this very thing ^B is itself a tribulation.

Vers. 29-31. "That they that have wives be as though they had them not: and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; and they that use this world, as though they used it not." If, then, those who have wives ought to be as though they had them not, what profit is there beyond this in being joined in marriage and casting a burden upon oneself? But what is "as though they had them not"? It is, instead of "not being attached" and not expending all one’s zeal upon nuptials and wives. In a similar manner, one ought not to be overly zealous concerning other things—whether the sorrowful ^C, which he hinted at through "those who weep," or the delightful, which he indicated through "those who rejoice," or business dealings, which he intimated through "those who buy." And why, he says, do I recount these and those things? I say in one word: those who use this world should not abuse it; that is, they should not apply themselves to it with all their zeal and affection. For abuse is an excessive use, and one that exceeds what is fitting.

"For the fashion of this world passeth away." That is, it passes and is dissolved. Why, therefore, should we be held by the love of that which is being dissolved? He called it a "fashion," indicating that the things of the present world only reach the eyes and are superficial, ^D having nothing firm and substantial.

Vers. 32. "But I would have you without carefulness." How, indeed, can we be without carefulness? If we remain celibate. He therefore adds: "He that is unmarried careth for the things that belong to the Lord, how he may please the Lord. But he that is married careth for the things that are of the world, how he may please his wife." How is it, O Paul, that you wish us to be without carefulness, and for this reason maintain us in celibacy, yet you say again: "He that is unmarried careth for the things that belong to the Lord"? Behold, for there are cares again. But not such, he says, as those of marriage; for the Lord's cares are salutary and delightful, but the world's cares are harmful and full of anguish. For how can it be otherwise than full of misery and trouble to strive to please a wife, and that, too, one who is worldly, and demanding gold and pearls and other such vanity? Hence also...

^A miserable husbands are driven to iniquity and to soul-ruining management of affairs.

Vers. 34. « Divided are the wife and the virgin. » That is, they differ from one another and do not have the same care, but are divided in their pursuits; and the one is anxious about some things, and the other about others; for their cares are different, and one ought to choose the better and less burdensome ones. « The unmarried woman is careful for the things of the Lord, how she may please the Lord, that she may be holy both in body and in spirit; but she who has married is careful for the things of the world, how she may please her husband. » It is not enough to be holy in body; it is required also in spirit. For this is true virginity, namely, the purity of the soul; since many, while being chaste and undefiled in body, are ^B polluted in soul. But observe also this, that she who is anxious about the things of the world is not a virgin. Whenever, therefore, you see someone professing virginity, yet being anxious about the things of the world, know that she differs in no way from one who is married. For Paul has set boundaries for both, by which they are distinguished—not marriage and continence, but busy-ness and tranquility. Therefore, she who involves herself in various affairs is not a virgin. She who is married, however, is anxious about how she may please her husband, perhaps by attending to her appearance, or perhaps so that she may appear a good housewife, while showing herself unmerciful and stingy.

Vers. 35. « And this I say for your own profit, not that I may cast a snare upon you. » I began the discourse concerning virginity, he says, knowing the matter to be profitable to you, because it is free from grief, and free from care, and more beneficial ^C to the soul; not that I might compel you, even against your will, to remain in celibacy—for he called necessity a snare. « But for that which is comely and for waiting upon the Lord without distraction. » That you may live, he says, comely and in purity (for what is more comely and purer than virginity?), and that, being free from the annoyances of marriage, you may serve the Lord without any distraction and wait upon Him, transferring all your care unto Him.

Vers. 36. « But if any man think that he behaves himself uncomely toward his virgin, if she be past the flower of her age, and need so require, let him do what he will, he does not sin; let them marry. » If any man, he says, being truly weak in understanding, thinks it is uncomely to keep his daughter a virgin, and that too, ^D while she is past the flower of her age; let it be, says he, even so. How? « Let him do what he will; » that is, if he wishes to give her to a husband, let him give her; for he does not sin. Nevertheless, it is better to keep her a virgin, as he says next.

Vers. 37-38. « But he that stands steadfast in his heart, having no necessity, but has power over his own will, and has so judged in his own heart, to keep... »

quo, servare suam virginem, bene facit. Igitur et qui matrimonio jungit virginem suam, bene facit: qui vero non jungit, melius facit. Observe how, immediately from the beginning, he admires him who preserves his own virgin, calling him stable and firm, and one who acts with judgment in what he does. "He has judged," he says, "in his heart." Thus, he who gives his virgin in marriage does not stand firm. ^A Now, the phrase "having no necessity" signifies that he has the power to give his virgin a husband, and there is no one who compels him not to. Thus, it is an honor for him to preserve his daughter a virgin, and for this reason he is praised; for he says, "he does well." Yet, he also who bestows her in marriage does well. For giving in marriage is not a sin; and everything which is not a sin is done well. But it is better not to give in marriage, for it is a virtuous achievement.

VERS. 39, 40. "The wife is bound by the law as long as her husband lives; but if her husband sleeps, she is free to marry whom she will; only in the Lord. But she is happier if she remains so, according to my counsel. And I think that I also have the Spirit of God." He teaches here regarding second marriages, permitting them indeed, yet ^B judging her happier who does not take a second husband. For just as virginity is better than a first marriage, so too is the first marriage superior to the second. "The wife is bound, therefore, by the law," that is, she is held by the law which treats of adulteries, so that she might not become an adulteress by being joined to another while her husband lives; but if he has died, she is freed from the first bond and law, and is loosed. "Only in the Lord," that is, with temperance and decorum, for the procreation of children and for management, not ^C in the passion of lust. The phrase, "According to my counsel," he says, so that you might not think the matter to be a necessity, but a counsel, and a divine counsel at that. "For I think," he says, "that I also have the Spirit of God." This is an argument of great humility. For he did not say, "I have," but, "I think that I have," that is, I consider, I suppose.

CHAPTER VIII

VERS. 1. "Now about those things sacrificed to idols, we know that we all have knowledge. Knowledge puffs up, but love builds up." There were certain among the Corinthians who were perfect, ^D and who knew that what things enter into a man do not defile him, and that idols are wood and stones, and cannot harm; they entered indiscriminately into the idol temples, and ate those things which were sacrificed to idols. But others, more imperfect, seeing them, entered also into the idol temples, and they sacrificed to idols, not with the same opinion, but as if the idols were to be honored, and were worthy to receive sacrifices. This provoked Paul to zeal, because it harmed both parties: the perfect ones, as those who were enjoying demonic tables, and the imperfect ones, as those who were being pushed toward idolatry. He therefore hastens to correct this; and

leaving aside as is his custom those who were not fully initiated, he discourses to the perfect ones. And first of all, he suppresses their pride conceived on account of knowledge, saying: "We all have this," meaning that not you alone possess this, but we all alike hold "that an idol is nothing in the world." ^A Yet, knowledge not only does not profit, but rather harms, inflating and puffing up the one who possesses it, and for this reason cutting him off from the member that is his neighbor, unless he has love with him—which love, on the contrary, is able to edify. For whatever knowledge without love tears down, this love raises up and edifies, doing everything for the sake of one's neighbor.

"If anyone thinks that he knows anything, he does not yet know anything as he ought to know." ^B He speaks of something greater here: that even if knowledge is conjoined with love, not even so is it perfect. For no one knows anything as he ought to know, whether it be Peter or Paul. So why do you pride yourselves, you who possess knowledge without love, when, even if you were to have it with love, you would not even then be knowing anything perfectly?

"But if anyone loves God, this one is known by Him." What he says is of this sort: If someone loves his neighbor with love, he loves God as well, entirely. But concerning the one who loves God, he did not say "he has known God," but "he is known by God," that is, he is rendered known and familiar to Him. ^C But when one has become known to God, he receives knowledge from Him, and not even this does he have as something perfected. Therefore, even if you have knowledge, do not be puffed up; for it is neither perfect nor your own achievement, but it is a gift of God. See, therefore, by how many arguments he suppresses their pride.

"Concerning the eating, then, of things sacrificed to idols, we know that an idol is nothing in the world, and that there is no other God except one." Again, he makes knowledge common, suppressing them. For we all, he says, know that an idol is nothing in the world. Are there not, then, idols? Are there not carved images? They truly exist, but they are "nothing"—that is, they have no power. ^D Nor are they gods, but stones and demons. For since there were both simple people and wise men among the Greeks—and the simple people knew nothing more than stones, while the philosophers supposed that divine powers dwelt in them, which they also called "gods"—to the simple people he said, "An idol is nothing in the world," but to the philosophers, "There is no other God except one." So, not even divine powers inhabit idols; for God is one, and not many.

"For even if there are so-called gods, whether in heaven or on earth (as there are many gods and many lords), yet for us there is one God, the Father, from whom are all things, and we toward him." Since he said,

^A that "there is no other God," and yet many gods were spoken of among the Greeks, not to appear to be opposing manifest facts, he says, "For even if there are so-called gods"—meaning those who are not gods in reality, but only in name—"whether in heaven, as the sun and the moon and the remaining stars, to which the Greeks attributed divinity, or on earth, as those from among men who were made gods by them; but for us there is one God, the Father, from whom are all things," which signifies that he is the Maker and Creator. What he adds, "and we toward him," indicates the nature of faith and of our kinship toward him, as if he meant: We are those who have turned toward him and are fixed upon him.

"And one Lord, Jesus Christ, through whom are all things, and we through him." Through the Son, all things were brought into being, and we also were brought into being through him, and into well-being, that is, to become ^B believers and to pass over from error to the truth. When you hear "one God the Father" and "one Lord Jesus Christ," do not think that the term "God" is assigned exclusively to the Father and "Lord" to the Son. For the Son, too, is God without distinction, as in the passage: "Of whom is Christ according to the flesh, who is God over all"; and again, the Father is Lord, as in the passage of the psalm: "The Lord said to my Lord." But since his discourse was addressed to Greeks who worship many gods and many lords, for this reason he neither called the Son God here, lest they think there were two gods, as they were accustomed to many gods, nor did he call the Father Lord, lest they think there were many lords among us as well. For this reason, he did not mention the Spirit here either, sparing the weakness of his hearers, just as the prophets did not explicitly mention the Son, for the sake of the Jews, lest they should understand the generation as subject to passions. Whence also he continuously places "one," saying, "There is no God except one," and "One God," and "One Lord." Thus, in contrast to the falsely named gods, and not in contrast to the Son, he called the Father one God; and in contrast to the falsely named lords, and not in contrast to the Father, he called the Son one Lord.

"But there is not in all men knowledge." Not all, he says, know that there is one God and not many, or that idols are nothing. ^C

VERS. 7. "But some, with consciousness of the idol until now, eat as an idol-offering, and their consciousness, being weak, is defiled." "Some," he says, indefinitely, not wishing to expose them. For many who had come to the faith from idolatry were such that "until now"—that is, even after believing—they eat idol-offerings as if they were indeed idol-offerings. "With consciousness of the idol," he says, that is, having the same opinion about the idols and thinking them to be something, and fearing them as having the power to harm.

^A

Wherefore he did not say, "Those things pollute," but, "Their conscience is polluted," ^B as it is weak and unable to understand that they are nothing; since those things, in and of themselves, cannot pollute anyone. Understand, therefore, that such ones suffer something like this: just as if someone, according to the Jewish custom, thinking it a defilement to touch a dead body, then seeing others touching it with a pure conscience, should himself also touch it, reverencing them; yet meanwhile his conscience is defiled, as one who is doubtful.

"But food does not present us to God." ^C Lest they should say, "I eat with a pure conscience, and what do I care if someone is scandalized through weakness?" he shows that the very act of eating, even with contempt for the idols, is nothing. For even if the brother were not being harmed, you would still not be doing anything praiseworthy or pleasing to God. For food does not unite us to God.

"For neither if we eat, do we abound; nor if we do not eat, do we fall short." That is, neither if we eat, do we have something extra and find favor before God; nor if we do not eat, do we fall short and suffer loss.

"But see, lest this liberty of yours become a stumbling block to the weak among the brethren." He strikes fear into them by this. And he did not say, "Your knowledge," but, "Your liberty." That is, let not your recklessness and arrogance become a stumbling block to the weak. And this is a greater accusation against them, that they were not willing to spare even the weak, whom they ought to have held out a hand to assist.

"For if anyone sees you who have knowledge reclining in an idol's temple, will not his conscience, since he is weak, be built up to eat things sacrificed to idols?" That is, if someone weak sees you, who, as you say, are perfect, eating those things sacrificed to idols, will he not take it as a greater opportunity for himself to also eat what is sacrificed to idols, and will he not be more strengthened—for this is what "built up" means—in the opinion that idols are something? For he, ignorant of the reasoning by which you do this, will by all means consider this an exhortation. ^D

"And the weak brother will perish because of your knowledge, for whom Christ died." And your perfection will become a cause of destruction to another, and that to one who is weak, and that for whom Christ died. And Christ did not refuse even to die for him; yet do you not even abstain from foods, so that he might not be scandalized? Chrysostom says, "By your eating."

"For thus sinning against the brethren, and striking their conscience while it is weak, you sin against Christ." He did not say, "offending," but, "striking," in order to manifest the cruelty, when they strike even a weak conscience. And he brought the sin up to the very height of transgression by saying, "You sin against Christ."

but how is the sin referred to Christ? In many ways: because he claims for himself those things which belong to his servants, and because those who are struck are his body and his members, and because they themselves destroy the salvation which he ^A himself built through his own sacrifice. "Wherefore if food scandalizes my brother, I will not eat flesh in eternity, so that I may not scandalize my brother." As an excellent teacher, he commends what he says through his own example. And he did not say, "If he is justly scandalized," but "in any way whatsoever." And he did not say, "I will not eat what is offered to idols," but "flesh" simply, even if it were permitted; and not for one or two days, but for the entire course of my life; for that is what "in eternity" indicates. And he did not say, "So that I might not destroy," but simply, "So that I might not scandalize." ^B

CHAPTER IX

VERS. 1. "Am I not an apostle? Am I not free? Have I not seen our Lord Jesus Christ?" Since he had said, "If food scandalizes my brother, I will not eat flesh," lest any should think he was being arrogant and acting the boaster, he is compelled subsequently to show how he abstained even from things that were permitted, so as not to scandalize any. For with Christ himself commanding that he who preaches the Gospel should eat from the Gospel, that is, from those who are being taught, I preferred rather to perish of hunger, and to receive nothing from you; rather, I labored with my ^C hands, working and providing my own maintenance. For there were also among them some, as it seems, wealthy teachers, who made it their boast and were held in esteem because they taught without charge, and from this they were trying to put Paul to shame; which he, perceiving, abstained (as I said) from being fed by the disciples, even though this was permitted to him. I indeed, he says, conducted myself thus; but you do not even abstain from what is offered to idols. The whole sense of the discourse, therefore, which he completes in many verses, is this. Next, however, let us see every expression in order: "Am I not an apostle?" Lest anyone say to him, "It is not permitted to you, and therefore you do not receive"; what, he says, do I hear? Do not the other apostles receive? Indeed, he says. What then? ^D "Am I not an apostle?" That is, just as they are. "Am I not free?" That is, I have no one to prevent me from receiving. Lest they should again say, "Other apostles are superior to you, because they saw the Lord," he says, "Have I not seen our Lord Jesus Christ? For last of all, as to one born out of due time, he was seen also by me." For it was a great thing to have been a spectator of Christ. "For blessed," he says, "are your eyes, because they see what prophets and kings did not see." "Are not you my work in the Lord?" If you are free and an apostle, but meanwhile have performed nothing worthy of an apostle, what does this avail? For even Judas

was an apostle and had seen the Lord. For this reason therefore he says: "My work you are." Thus I have fulfilled the apostolic ministry. But since he said something great, he added: "In the Lord," that is, not by my own power, but by that of the Lord. ^A

"If to others I am not an apostle, yet at least to you I am." I do not say that I am a teacher of the whole world, but, am I not a teacher to you? Why then did I not receive from you, from whom I ought most of all to have received? He sets forth the argument by way of concession.

"For the seal of my apostleship, you are in the Lord." That is to say, the proof. And if anyone wishes to learn whether I am an apostle, I point to you; and you are the ones who seal and confirm my apostleship. For all the works of an apostle, I have shown forth in you. ^B

"My defense to those who examine me is this." To those who seek to learn whence it is clear that I am an apostle, I put forth this defense; that is to say: You. For pointing out you, who have been taught everything by me, I refute those who examine me.

"Do we not have authority to eat and to drink?" That is to say, to receive from the disciples. And yet we have authority, but we do not use it.

"Do we not have authority to lead about a sister as a wife, as the rest of the apostles, and the brothers of the Lord, and Cephas?" There were wealthy women who followed the apostles, supplying them with the necessities, and providing them with all freedom from care in these matters, so that they might be occupied solely with the preaching. ^C Observe also, that he placed the chief, the last, as being greater; hinting at this: And why, he says, do I mention the others? Peter himself does this. And he calls those the brothers of the Lord, James the bishop of Jerusalem, and Joses, and Simon, and Judas; who were named brothers of the Lord, because of the betrothal of Joseph to the Theotokos.

"Or am I and Barnabas alone without [this] authority not to work?" That is to say, do we not have the authority to live idly, and to be fed by those who are taught, without working at all? He did not hide Barnabas, whom he knew to be a partaker with him in the diligence concerning this matter; for he also lived by working. ^D

"Who serves as a soldier at his own expense at any time?" That is to say, with his own provisions. For all those who serve as soldiers are fed from the public treasury. He did well to place the soldier first. For this is appropriate to the apostolate, because of the dangers in it, and the war against the intelligible enemies.

"Who plants a vineyard, and does not eat of its fruit?" By this example, he indicated the labor, and the great hardship, and the care. But he did not say, "He eats the whole fruit," but, "of the fruit." Nor did he say, who

^A sells the sheep, or eats them, or takes all the milk, but, "of the milk." By this he reveals to us that the teacher ought to be content with small consolation and necessary sustenance. Yet, through the shepherd, he indicated the great care which a teacher ought to have.

VERS. 8. "Do I say these things according to man? Or does the law not say these things also?" That is, do I prove these things from human examples alone, and do I have no testimony from Scripture? I can indeed demonstrate that these things please God; since the law, which is not human but divine, commands these things.

VERS. 9. "For it is written in the law of Moses: You shall not muzzle the ox that is treading." He confirms what he wishes in abundance; whence he brings forward also the example of the oxen. "Is it of the oxen that God is concerned?" What then? Does He not care? Certainly He does; but not so as to enact laws concerning them. Therefore, he hinted at something else through his kindness toward brute animals, exercising the Jews in zeal and love toward their teachers. Hence we learn that whatever is said in the Old Testament ^B concerning brute animals contributes to the instruction of men.

VERS. 10. "Does he not say this altogether for our sakes? For our sakes these things were written." "Altogether," he used as if of a matter agreed upon, that he might leave the hearer no room to contradict. "Because he that plows ought to plow in hope." That is, the teacher ought to plow and labor in the hope of compensation and retribution. "And he that threshes, to be partaker of his hope, in hope." From the seed he passes to the threshing floor, placing before our eyes therefrom the many sweats of the apostles; for they too both plow and thresh the floor and its fruits. But since he who plows only hopes, while he who threshes already enjoys something, for this reason he said, "He that threshes is a partaker of his hope." Lest anyone, therefore, should say: "What then? Do you give the apostles only this reward for so many and such great sweats, that they be merely fed?" he added, "in hope," that is, of ^C future goods. Wherefore one ought to hope for those, but in the meantime also to be fed.

VERS. 11. "If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?" Here he shows the equity of the matter. For you do not render equal things, he says, for those which you have received. For we have sown to you spiritual things, but you render us carnal things. Is this, therefore, a great thing?

VERS. 12. "If others be partakers of this right over you, are we not rather?" ^D Certain false teachers

^A he marks here, who used to take from them impudently and with authority. Therefore, he did not say: "If others take," but "If they are partakers of your power," that is, if they lord it over you, exercise authority over you, and have misused you as if you were servants; are not we, who are truly apostles, much more so? "But we have not used this power." Although, he says, we have the power to be supported by you, we have not used this power, that you might not be offended; yet you do not even abstain from things offered to idols, so as not to cause a scandal to the weaker brethren? "But we endure all things, lest we give any hindrance to the Gospel of Christ." Lest anyone say, "Because you were not in need, therefore you did not take," he says that although we were in great distress, ^B yet we endure all things, both hunger, and thirst, and nakedness, so that no hindrance might arise—that is, any slight or chance delay to the Gospel and the preaching. "Know you not that they who work in the holy place eat the things that are of the holy place?" Not content with the former instances, he produces other things from the Law, showing that it was permitted for him to take from his disciples. For since the things regarding the oxen were interpreted by him allegorically, he says that the Law explicitly commands that they who work the holy things should eat from the holy place—that is, the Levites, who are in rank below the priests. He did not say, "They eat from those who offer," but "From the holy place," so that neither those who receive might be ashamed, as though they were being fed by men, nor those who give be puffed up. ^C"They who serve correctly at the altar, with the altar do participate." That is, the priests and the high priests. He indicates their constant service and perseverance through the serving at the altar. Moreover, he did not say that they receive holy things, hinting at moderation and that one ought not to hoard money. Nor did he say that they receive from those who sacrifice, but, "With the altar do participate." For the things offered were no longer those of the persons who offered them, but of the temple and the altar. He said "participate," because the blood of the sacrifices was applied to the altar, and the fat was burnt; but the priest would receive a certain portion of the meat—such as the breast, and the right shoulder, and the maw; the burnt offerings, however, belonged to the altar alone. ^D "So also the Lord ordained for them who preach the Gospel, to live from the Gospel." He has placed the strongest argument of all in the final position. For what, he says, are these and such things that I am saying? The Lord has so ordained, establishing a law that responds to the laws of the Old Testament. But just as he previously said, "To eat from the holy place," so here also he does not say "from the disciples," but teaches that one must live "from the Gospel," so that those who provide the support may not be puffed up. For you do not,

^A he says, feed him, but his work, the Gospel. And he said "To live," not "To trade," nor "To hoard treasures."

Vers. 15. "But I have used none of these things." That is, I have used neither any of the examples which I mentioned, nor that of the Old Testament, nor the command of Christ, so as to be supported by you.

"But I have not written these things, that they may be so done in my case." Lest anyone should say to him: "What then? Even if you have not used them yet, you wish to use them in the future, and for this reason you say these things"; he quickly corrects it, saying, "I have not written [these things] that they may be so done in my case," that is, "that I may receive."

"For it is better for me to die, than that any man should make my glorying void." I would prefer, he says, to perish from hunger rather than that any one should make void, that is, should demonstrate to be vain and empty, my glorying. And he called it "glorying" to show the excess of his joy. For perhaps someone might have said that, in truth, while he did not receive, nonetheless he was doing this while grieving and lamenting. So far, therefore, he says, is it from being the case ^B that I am saddened by this, that I even glory in it.

Vers. 16. "For if I preach the gospel, I have nothing to glory of: for necessity is laid upon me. And woe is unto me, if I preach not the gospel." What are you saying? Is it not considered a glory to you to preach the Gospel, but [only] to preach without expense [to others] is your glory: Is this a greater thing than that? By no means; but to announce the Gospel is a command and a debt, and if I perform this, there is nothing meritorious and extraordinary done on my part. For "woe is unto me, if I preach not"; for I shall be beaten with many stripes, since I have not executed the command of the Lord. But to preach without expense is an honor of [the] will, and for that reason it is a glorying. And the phrase, "Necessity is laid upon me," was spoken not to the destruction of free will, ^C but in contrast to the freedom in *receiving* [support], and on account of the fear of the punishment for not doing it.

Vers. 17. "For if I do this thing willingly, I have a reward: but if against my will, a stewardship is committed unto me." If, he says, the preaching of the Gospel were not commanded to me, but I were doing this of my own accord, I would indeed have a great and abundant reward. But if it is committed to me, it is clear that I am not doing this of my own accord, but am fulfilling the command of the Lord. For this is what "Against my will" means. And for this reason, the thing is not an honor; for I am administering a stewardship that has been entrusted to me. Observe, however, that he did not say, "But if against my will, I have no reward," indicating that he does indeed have a reward even in proclaiming the Gospel, ^D even if he is fulfilling the Lord's command. For it would be absurd if all the Apostles did not receive a reward for what they preached; but not such a one as the man who has preached without expense.

Vers. 18. "What then is my reward? That, when I preach the gospel, [I may make the gospel of Christ without charge, that I abuse not my power in the Gospel.]"

That is, the greater reward and that which is worthy of boasting is that I do not abuse my power—that is, avoid using it at all. For he ^A called the simple use "abuse." Everywhere he calls the matter "power," showing that even those who accept [remuneration] did not do anything wrong. But he said "In the Gospel," to show that one who preaches the Gospel and labors ought to receive, but one who is idle, should not.

"For though I was free from all men, I made myself servant unto all, that I might gain the more." He states what is more—that not only did I not accept [remuneration], although I had the power, but even though I was free and subject to no one, and under no necessity, I made myself a servant to all; not to one or two, but to the inhabited world; not that I might please them like a flatterer, ^B but that I might gain the more; for to gain all is impossible.

"And unto the Jews I became as a Jew, that I might gain the Jews." This was when he circumcised Timothy. He did not say "a Jew," but "as a Jew," to show that the action was a dispensation.

"To them that are under the law, as under the law, that I might gain them that are under the law." He means the proselytes, or those who, having come to the faith from the Jews, were still held by the law. These things happened when he shaved [his head], and when he offered the things for purification. He did these things by way of dispensation and as a demonstration, so that he might correct those who were truly doing these things.

"To them that are without law, as without law." He calls "those without law" the ones who do not have the law of Moses, those from the Gentiles, such as Cornelius was; to whom he used to accommodate himself by descending to their infirmity. ^C Or he understands the Greeks, just as when he was disputing before the Athenians, speaking to them from the altar which was among them, and not teaching about Christ as God, but as a man. For they could not bear to hear such a thing; but they thought Him to be one of those among them who had been deified—such as Hercules, such as Aesculapius. Everywhere, however, the particle "as" is added, so that you may learn that he was showing these things, not being such in reality.

"(Being not without law to God, but under the law to Christ,) that I might gain them that are without law." So that you may not think that he changed his mind while disputing with those without law, he says: "Being not without law to God"—instead of saying, "not being outside the laws of God, but under the law," and not simply "under the law," but "of Christ," ^D that is, having a law higher than the older law, that of Christ. And what is the gain? "That I might gain them that are without law."

^A *“I became to the weak as weak, that I might gain the weak.”* Just as now I have become to you for the sake of your weak and easily scandalized mind, not having wished to be fed by you. But even when you see him not speaking clearly either concerning the divinity of the Son or the divinity of the Spirit, because of the weakness of the hearers, even then know that he is becoming to the weak as weak.

*“I have become all things to all men, that I might by all means save some.”* And why should I recount many things? I have condescended to all; although I do not expect to save all, but that I might save even a few: which is more wonderful. For the one who hopes for a rich harvest and labors is not so wonderful; but to weary oneself with such great labors for the sake of a small thing and a meager fruit, this is truly great. He added "by all means," offering consolation to the teachers. For even if one may not save all, he will by all means save a few. Therefore, one ought not to grow sluggish in idleness.

^B *“But I do this for the sake of the Gospel, that I might become a partaker of it.”* By "Gospel" he means the believers, those who are saved through the Gospel; just as he said above, "to live of the Gospel," instead of, of those who believe. So, he says, that I might be able to partake of the crowns with the believers, for this reason I do these things; not because he himself was doing these things for the sake of a wage, but that he might persuade them to do all things for the sake of their brethren, in the hope of the goods above. And observe his humility, how he, who is worthy of the first prizes, joins himself simply to the believers in the communion of goods.

^C *“Know you not that they that run in the stadium, all run indeed, but one receiveth the prize?”* After he had shown that it is necessary to condescend to the brethren, he henceforth speaks to them somewhat more sternly. And what he says is of this sort: Do not think that because you have believed and have entered into the stadium of the Church, that this is enough for you for salvation; just as it is not enough for those simply to run, unless this also be added: and that in an unblamable manner, and as far as the goal. Therefore, only he who has run in this way receives the prize; which you are in danger of not receiving, while you despise the brethren because of the supposed perfection of your knowledge, and are gorging yourselves on things offered to idols.

^D *“So run, that you may obtain. And every one that striveth for the mastery, refraineth himself from all things.”* You ought, he says, to run, "that you may obtain." But this happens not without love, which you do not possess, even if you think yourselves perfect; which is not the case at all, for you have not yet attained. Insinuating, however, that they were lacking in many things, inasmuch as gluttony was reigning among them, and fornication, and drunkenness, he says that... [index: entries preserved]

The one who strives abstains from all things. ^A He does not abstain from this, but not from that; rather, he abstains from all. Recognize, therefore, how much you are lacking, and learn the way by which you will be crowned, namely, by practicing abstinence. "Those men, indeed, so that they may receive a corruptible crown; but we an incorruptible one." This is a shaming discourse. If they practice abstinence for the sake of a corruptible crown, how can we not endure to do this for the sake of the incorruptible one? "I therefore so run, not as uncertainly." What is meant by "not uncertainly"? It means, I do everything with a goal in mind, cutting around and shearing away, admitting nothing thoughtlessly and in vain, as you do. For what is the goal of eating of things offered to idols, when others are perishing because of it? There is absolutely none. Thus, by doing this without reason, you run uncertainly, and without a goal, and in vain. As an excellent teacher, he places himself in the midst as an example. "So I fight, not as one beating the air." For I have one whom I strike, namely, the devil. But you do not strike him; instead, you have used the perfection of knowledge in vain. "But I buffet my body, and bring it into bondage." Here he indicates that they are held captive by gluttony, and that they are cultivating this under the pretext of perfection. I, therefore, he says, endure every labor so that I may live temperately. For "I buffet," that is, I fight against the body; for ^B bruises are called those wounds under the eyes which used to occur during boxing. He thus shows the great struggle which is against nature. For, he says, the tyranny is very great, and the adversary is great—the body itself. Since he said "I buffet," and made mention of wounds, he immediately added, "And I bring into bondage," so that you may learn that one ought not to strangle it, but to subdue and subject it like a restive slave; for this is the duty of a master, not an enemy. Some think "I buffet" is used more properly to mean "I deliver it over to hunger." Which is not the case: for it ought to have been "I shall hand over." For "I buffet" means "bruises"; "I buffet" or "I suppress." "Lest perhaps, having preached to others, I myself should become disqualified." By this he also renders them more sober. For if, he says, it is not sufficient for my salvation to preach and teach, unless I show myself blameless in all things, how will you be saved by faith alone, you who succumb so greatly to passions? ^{C D}

CAPUT X.

VERS. 1. "Now I would not have you ignorant, brethren, that our fathers were all under the cloud, and all passed through the sea." He enumerates how many gifts the Jews were counted worthy of from God, and shows that after these gifts...

the majority did not please God. He says these things to show that just as it did not benefit them to enjoy so many gifts, since they did not contribute what was on their part, so neither will faith and being counted worthy of spiritual mysteries benefit you, unless you also prove yourselves worthy of the grace of God. "All," he says, "were under the cloud." For He spread a cloud for a covering for them, "and passed through the sea."

^B Ver. 2. "And all were baptized into Moses in the cloud, and in the sea." That is, they participated in the shadow that came from the cloud, and in the crossing of the sea. For, having seen him pass through first, they too dared to entrust themselves to the waters; just as it is with us: first Christ having died and risen for us, we too are baptized, imitating his death through our immersion, and his resurrection through our rising. "Into Moses," therefore, they were baptized, that is, they had him as the leader of the figure of baptism; for the being under the cloud and the passing through the sea were a figure of baptism.

Ver. 3. "And all ate the same spiritual food, and all drank the same spiritual drink." Just as we, after being baptized, eat the Lord's body; so they, after crossing the sea, ate the manna. And just as we drink the blood of the Lord; so they drank the water gushing forth from the hard rock. He calls these things spiritual because, even though they were sensible objects, they did not come into being through the natural order, but by spiritual grace, in that they nourished the souls along with the body, and led them to faith.

Ver. 4. "For they drank from the spiritual rock following them: and the rock was Christ." Regarding the food, there was no need of confirmation; for it was immediately unusual. But regarding the drink, since the mode of provision alone was unusual, it needed proof. Therefore he says that the nature of the rock did not provide this (otherwise it would have gushed forth even before that), but another spiritual rock accomplished the whole thing, namely, Christ. He said "following," in order to show that He was present with them everywhere, and performing ^C all the miracles.

Ver. 5. "But with most of them God was not well pleased: for they were overthrown in the wilderness." Even if God had displayed many tokens of His love toward them, and had counted them worthy of so many good things; nevertheless, he says, He was not pleased with most of them: for this is what "He was not well pleased" signifies. For not all were rejected, but the majority. By saying "with most," he also signifies that their multitude did them no good, because they themselves did not show any sign of love toward their benefactor. Furthermore, by "were overthrown," he indicates the sudden destruction of them, and indicates the divine punishments.

^A illatas.

VERS. 6. "These things were our figures, that we should not desire evil things, as they also desired." ^B

EXPOSITION ON THE FIRST EPISTLE TO THE CORINTHIANS — CHAPTER X.

VERS. 7. "Neither become idolaters, as some of them, as it is written: The people sat down to eat and drink, and rose up to play." First, he reproves those who were eating in the idol temples, and shows that, just as those men fell from gluttony into idolatry (for having set up dances around the calf, they played before it), so there is a danger that you, too, might fall into idolatry by eating things sacrificed to idols through gluttony. Where, then, is your supposed perfection, if you are led ^C into idolatry?

VERS. 8. "Neither let us commit fornication, as some of them committed fornication, and there fell in one day twenty-three thousand." Again he mentions the fornication, making his discourse more effective by the frequency of his rebuke. And this sin, too, proceeds from gluttony. When indeed did the twenty-three thousand fall? When, according to the counsel of Balaam, the Midianite women appeared at the encampment, they drew the young men to themselves, and through fornication lured them to sacrifice to Beelphegor, and the people fell in the battle.

VERS. 9. "Neither let us tempt Christ, as some of them tempted, and perished by the serpents." He intimates that the Corinthians were tempting [Him], while seeking signs.

VERS. 10. "Neither murmur you, as some of them murmured, and were destroyed by the destroyer." That is, by some punitive power. By this he also intimates that they did not bear [their lot] nobly in their temptations, but murmured, saying: "When will the good things come? And how long ^D is the affliction to endure?"

VERS. 11. "Now all these things happened to them in figure: but they are written for our correction, upon whom the ends of the ages are come." He terrifies them both by saying that "they were written for our correction," and [indicating] that we must also expect punishments in the future, and ones more terrifying, in proportion as we have enjoyed greater benefits; and [further] by emphasizing to them the end, and showing that

^A not temporary, but immortal punishments await you. For already that tribunal is at the gates, since the ages of the world are coming to an end.

Ver. 12. "So let him who thinks he stands, take heed lest he fall." Again he hints at those who were puffed up in the name of knowledge. For although you think you stand, fear, he says, lest you fall; for the very confidence that you are standing is evidence that you are not; for you seem [to stand], but you do not truly stand. But even if you were standing in the highest degree, the fall through arrogance is easy.

Ver. 13. "No temptation has overtaken you except what is human. And God is faithful, who will not allow you to be tempted beyond what you are able, but will also make the way of escape with the temptation, that you may be able to bear it." Because he terrified them by saying, "He who thinks he stands, let him take heed lest he fall," and there were those who had already endured many temptations, ^B lest they should say, "Why do you terrify us? For we have endured many temptations and have not fallen," he says that no temptation has taken you except what is small and proportionate (for everywhere he calls the small 'human'). Then he consoles them again, persuading them to look to God, who is faithful, that is, true, and will not lie. For He promised, saying, "Come, you who labor, and I will give you rest." He will not, therefore, allow you to be tempted beyond your strength, but will cause the temptation to come upon you in proportion to your power; or rather, every temptation is greater than your strength, if He does not help you; and He will "make the way of escape," that is, the deliverance from the temptation, "with the temptation," that is, speedy, and [occurring] ^C at the same time as the temptation attacks you; so that by reason of the speedy deliverance, it may become tolerable to you. "He will make the way of escape," he says, with the intent "that you may be able to bear it," that is, that the temptation may appear easy and tolerable to you.

Ver. 14. "Therefore, my brethren, flee from the worship of idols." Since he had rebuked them sufficiently, he finally heals them by calling them brethren; and he does not yet forbid them from abstaining from things sacrificed to idols on account of offending the brethren, but he censures the thing itself considered in its own nature, calling it idolatry, and demanding a swift withdrawal from it. "Flee," for, he says, [it is idolatry]. ^D

Ver. 15. "I speak as to prudent men; you judge what I say." Since he had imposed a great accusation upon them by naming as idolatry what they were doing, he softens the harshness of his word, and constitutes those who are themselves the accused as the judges (which is the act of one who relies on his own arguments as if they were true), and says: I have no need of other judges; you judge as prudent men.

Ver. 16. "The cup of blessing which we bless, is it not the communion of the blood of Christ?" That is, of the Eucharist. For holding it in our hands,

we bless and give thanks to Him who shed His blood for us and counted us worthy of unspeakable blessings. He did not say "participation" but "communion," so as to indicate something more, namely, the highest union. ^A What he says is this: that which is in the cup is that which flowed from the side of Christ; and receiving from it, we communicate, that is, we are united to Christ. Are you not ashamed, therefore, O Corinthians, by running to the cup of idols, having been delivered by this cup from the cup of idols?

"The bread which we break, is it not the communion of the body of Christ?" That which the Lord did not suffer on the cross (for not one of His bones was broken), this He now endures, being broken for our sake. "For that which we break," he says, "is the communion of the body of Christ," implying that just as that body is united to Christ, so are we also united to Him through this bread.

Ver. 17. "For we, being many, are one bread and one body." Since he said, "It is the communion of the body," and he who communicates is different from that of which he is a participant, he now shows something greater, saying that we are that very body itself. For what is the bread? The body of Christ. And what do they who partake become? The body of Christ; not many bodies, but one body. ^B For just as the bread is made one from many grains, so also we, being many, become one body of Christ. "For we all partake of the one bread." So we are also one body. Why then do we not observe charity, and become one in this respect also? And yet God, he says, for this reason gives us His body, that He may unite us, both to Himself and to one another. For since the former nature of our flesh was corrupted by sin and bereft of life, He gave us His own sinless and life-giving flesh—yet similar to ours—so that by partaking of it, we might be mingled with it and live without sin, so far as it is possible.

Ver. 18. "Behold Israel after the flesh: are not those who eat the sacrifices participants of the altar?" From the grosser examples, he says, learn that what you are doing is the communion of idols. ^C But he said "Israel after the flesh," as if they themselves were after the Spirit. Observe, however, how he did not say of the Jews that they commune with God, but "they are participants of the altar." For indeed what was set apart for God, being placed upon the altar, was consumed by fire; but in the case of the body of Christ, it is not so, but it is a communion of the body of Christ. For we become participants not of the altar, but of Christ Himself. ^D Fearing, therefore, lest the hearers might suppose that since God, who receives the sacrifice there, has the power to harm, the idols also, receiving sacrifice here, might be able to harm those who do not sacrifice, he added:

^A Ver. 19. "What do I say then? That an idol is anything, or that what is sacrificed to idols is anything?" It is not as though the idols had any strength or were able to harm or benefit [anyone] that I lead you away from them; for they are absolutely nothing. But [I say so] because what is sacrificed is not offered to your Master. He therefore adds:

Ver. 20. "But that the things which the Gentiles sacrifice, they sacrifice to demons and not to God." Do not, then, run to the enemies of your Master; for if, having abandoned the royal table, you were to run to the table of the condemned, you would certainly be sinning—not because that [latter table] might harm or benefit you, but because this would be considered an insult to the royal table.

"But I do not want you to become participants with demons." For if those who partake of the **mystical table** communicate with Christ, it is clear that those who partake of the **table of demons** communicate with demons.

Ver. 21. "You cannot drink the cup of the Lord and the cup of demons." Since he had spoken by way of exhortation, "I do not want you to become participants with demons," so that this admonition might not be held in contempt, he has now placed it in the form of a judgment, saying: "You cannot drink the cup of the Lord, and the cup of demons."

"You cannot be partakers of the table of the Lord, and of the table of demons." From the mere names he proves that one ought to abstain from things sacrificed to idols.

^B Ver. 22. "Do we provoke the Lord? Are we stronger than He?" He has put this forth to put them to shame. Are we tempting, he says, and provoking God, to see if He can punish us as we withdraw to His enemies? Then, leading his discourse to an absurdity, he says: "Are we stronger than He?"—very sharply calling to their remembrance the Mosaic saying: "They provoked me with what is not God; they angered me with their idols" (Deut. xxxii, 21).

Ver. 23. "All things are lawful for me, but not all things are beneficial." Lest anyone should object to him, saying: "As long as I eat with a pure conscience, I have the power to do this," he says: "Certainly, all things are lawful for you, since you were created by God as master of your own will; but it is not entirely beneficial for you to eat [of them]. For by proceeding in this way, you will develop a disposition toward the idols, by regularly participating in their tables."

^C "All things are lawful for me, but not all things edify." It does not benefit you, he says, as I also said before, nor your brother; for it does not edify him, but rather destroys and tears down his faith. Since, therefore, it does not benefit either you or your brother, why do you do this?

Ver. 24. "Let no one seek his own, but each one the other's." Do not seek this, even if you eat it with a clear ^D conscience, but [seek] whether the deed edifies your brother.

^A He often puts this in the Epistles as something most necessary. He does not simply command that we should not seek our own benefit, but [only] when this harms the brother. For then it is necessary to prefer and choose the other's benefit over one's own.

"Eat everything that is sold in the shambles, asking no question for conscience' sake." Since he had established through many [arguments] that they must abstain from things sacrificed to idols, so that they might not become more curious than is necessary—to the point of refusing even things sold in the market, fearing lest they be things sacrificed to idols—he says this: "Eat everything that is sold," not examining those who sell it, nor asking whether it is perhaps a thing sacrificed to idols, as if you were troubled in your conscience and wished to cleanse it. ^B Or [understand it] thus: In order that your conscience may not be wounded, for that reason do not inquire; for perhaps by inquiring you will learn that it is a thing sacrificed to idols, and your conscience will be wounded.

"For the earth is the Lord's, and the fulness thereof." Not the demons'. If the earth is His, then [so are] the fruits, the trees, and the animals. If all things are His, then nothing is unclean by nature, but [only] by the opinion of each individual.

"If any one of the unbelievers invites you, and you are disposed to go, eat whatever is set before you, asking no question for conscience' sake." Well said, "are disposed." For he intended neither to urge them to this nor to dissuade them. Ask nothing, lest by over-scrupulous curiosity you appear to fear the idols, and so that you may keep your conscience pure and unhurt. ^C

"But if any man says to you, 'This is offered in sacrifice to idols,' do not eat, for the sake of him who told you, and for conscience' sake; for the earth is the Lord's, and the fulness thereof." I do not command you to abstain as if from harmful things, but for the sake of him who told you, that he may not be hurt, and think that things of the idols are not rejected by Christians. For that I do not teach that you should abstain as if [those things] were unclean or alien to our Lord, is clear from what follows: "For the earth is the Lord's, and the fulness thereof," that is, all things that fill it, that are contained in it. Or [read it] thus: Abstain, he says, from this meat; for the whole earth is the Lord's, and it is permitted for you to be filled from elsewhere. For all things are open to you.

"Conscience, I say, not your own, but the other's." That is, the Greek's. For perhaps (as I said) he will be scandalized, either judging you as a glutton, or as one who receives the idols even as he does. But perhaps someone might say, Why do you take care for him who informed you? For you said previously: "For what have I to do to judge them that are without?" ^D I do not care for him, he says,

^A but I take care for you, that you may not be condemned. For this reason he also added: "For why is my liberty judged of another man's conscience?" By liberty, he means that which is unobserved and unimpeded. For I, he says, eat freely and without observation; but the Greek will condemn me, and will say: "The religion of the Christians is a fable; they say that they abominate idols, and yet in the meantime they willingly eat the things offered to them."

VER. 30. "For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?" I, he says, freely partake of the creatures of God, through the grace of God which has made me stable and firm, so that I observe nothing; but the Greek will revile me, since I pretend to flee from idols, while through gluttony I eat what has been sacrificed to them. Moreover, the addition, "For that for which I give thanks," is of this sort: I, he says, give thanks to God because He has made me so exalted, and higher than Jewish lowliness, so that I am in no way harmed; but, as I said, the Greek is scandalized and blasphemes. ^B

VER. 31. "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." Do all, he says, to the glory of God; as if the things now done by you are for the dishonor of God, and indeed rather for His blasphemy. Therefore, any man eats or drinks to the glory of God when he offends no one, when he does not feast as a glutton or a seeker of pleasure, but as one who wishes to preserve his body for the working of virtue. And in general, any man does everything to the glory of God when he neither harms another by scandalizing him, nor harms himself—for example, by acting as a man-pleaser or through some impassioned impulse. ^C

VER. 32. "Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God." That is, giving no occasion of blame to anyone. This will happen if we scandalize neither Jew nor Greek, nor even the brethren; for these are the Church of God. Observe that he set the greater thing in the last place; for it is fitting both to draw others to the faith and yet not to persecute the brethren in the meantime. He indicates that all are scandalized by this, namely, by the eating of idol-offerings.

VER. 33. "Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. Be ye followers of me, even as I also am of Christ." Since he had commanded something great to them, making them guilty of the harm caused to both Greeks and Jews, ^D he brought himself into the middle, that he might show that the task is not difficult. How he did not seek his own profit is evident from many things which he mentioned above; he says, "I am made all things to all men," and especially from the fact that he prayed to be anathema for his brethren. "Be ye," therefore, he says, "followers of me." Now, as to the phrase, "Even as I also am of Christ," do not take it as arrogant speech, but as [alt-version omitted]

...pursuing imitation rather. For if I, he says, imitated Christ who despised His own life for the sake of our living, how much more shall you imitate me? For I am not so much better than you as He is than me, who incomparably excels all.

CAPUT XI.

^A Vers. 1. “I praise you, brethren, that in all things you are mindful of me.” Having completed the discourse concerning things sacrificed to idols, since it was about matters of great importance, he now corrects a certain lighter deficiency. For he is accustomed to place lighter faults between more serious ones. What then was this? The women prayed and prophesied with heads uncovered (for even women at that time were endowed with the gift of prophecy); the men, however, as they were steeped in philosophy, grew their hair long, both when they prayed and when they prophesied. These were practices of Greek custom. Since, therefore, he had admonished them concerning these matters, perhaps when he was present, and of them some had obeyed while others had disobeyed, he says concerning the obedient, “I praise you, that in all things you are mindful of me.” And yet this was one thing, concerning the not growing of hair by the men; however, he himself says, “all things,” you are “mindful of me.” For he is always accustomed to wisely soothe with praise those from whom there is hope that they might be brought to a better state by these means.

^B Vers. 2. “And as I delivered to you, you keep the traditions.” Hence it is clear that many things were delivered without writing, both by him and by the other apostles.

Vers. 3. “But I would have you know, that the head of every man is Christ.” It seems indeed, insofar as one gathers from the sequence of the words, that he is speaking to those whom he praised for keeping the traditions; in truth, however, he is correcting those who did not obey. But when you hear “the head of every man,” understand it to be the head of the believer. For we believers are His body, but not the unbelieving Greeks; wherefore Christ is not their head.

^C “And the head of the woman is the man; and the head of Christ is God.” The head of the wife is the husband, because he rules over her; but the head of Christ is God, because He is the cause of Him, as the Father is of the Son. For one must not understand the things said about “head” in the same way regarding Christ; rather, Christ is our head both as Creator and as we are His body; but the Father is the head of Christ as His cause. If, however, you were to interpret it that the Father is called the head of Christ according to His humanity—just as Christ is called our head—you admit nothing impious; since God the Father is also called [the Father] of Christ according to His humanity. For because He deigned to be made like us, and was called our brother ^D and our head, it is nothing new if He also accepts the names of humiliation, and that which is according to...

the Divinity, He possesses the Father as Head according to his humanity, as his ruler and as his God.

^A Ver. 4. *Every man praying or prophesying, having anything on his head, dishonoreth his head.* He does not forbid the man from covering his head at all times, but only in prayer and prophecy. And He did not say, “having his head covered,” but, “having anything on his head,” ^B so as to remove not only covering by a cloak, but also by hair; for he who wears his hair long also has something on his head, namely, the hair. And how does he dishonor his head? Because, having been created a ruler and one in authority, he makes himself subject to authority. For to have the head covered is to place authority over the head; for the covering on the head is in place of an authority and is a sign of subjection. Or in this way: He dishonors Christ his Head, by lessening himself, as it were, and making himself unfree. For as a small body dishonors the head, so also he who has been made by God free and his own master, by lessening himself and covering himself—as if he were under authority—is a shame to Christ, who is his Head, as part of the body. But it is worth asking why the Apostle sets this down as a fault? A symbol has been given to the man and to the woman: to the former, of rule; to the latter, of subjection—among many other things, this also was given as a symbol, that the one should uncover his head, and the other should have it covered. How, therefore, can it be free from fault to transgress the laws of nature, and for the man to wear long hair, while the woman is uncovered? This, therefore, he removes as a sign of willfulness, which not a little damages and destroys ecclesiastical matters. For from this arise heresies, from the fact that each person transgresses the things that have been established by laws.

Ver. 5. *Every woman praying or prophesying with her head uncovered, dishonoreth her head; for it is one and the same as if she were shaven.* There were, indeed, as we said, also women possessing the gift of prophecy, as the daughters of Philip and many others. But how does she dishonor her head? Because she shows her head as a fugitive, having deserted the authority entrusted to her by God. Know, however, that he forbids the man, as has been said, from being covered in prayer and prophecy; but the woman, he commands to be covered not only at those times, but always. ^C For he means this by saying, “For it is one and the same as if she were shaven.” For just as it is never not shameful for her to be shaven, so also is it [shameful] to walk with an uncovered head. For hair is in the place of a covering. Therefore she who casts off the covering is like to her who has cast off her hair.

Ver. 6. *For if a woman be not covered, let her be shorn; but if it be a shame for a woman to be shorn or shaven, let her be covered.* He continues to show that the uncovering of the head is similar to shaving; and just as that is shameful, ^D so also is this.

^A

• "For a man indeed ought not to be covered, forasmuch as he is the image and glory of God." He mentioned the first cause, that he has Christ as his head, and it is not fitting for him to be covered. Now he adds a second: that he is the glory of God; that is, he is the lieutenant of God and His image. Therefore, he who performs the role of the supreme Emperor must appear before Him with the signs of his authority, that is, with his head uncovered. For this is the indication that the man is not subject to any earthly power, but that he himself rules over all as the image of God.

• "But the woman is the glory of the man." That is, she is subject to the man’s rule; wherefore it is fitting that she should appear with the signs of her subjection, which are to have her head covered. ^B

VERSES 8, 9. • "For the man is not of the woman, but the woman of the man. For the man was not created for the woman, but the woman for the man." He states the reasons why the man takes precedence over the woman: to wit, that she is from his rib, and that he does not exist for her sake, but she for his. "Let us make," He says, "an help meet for him." [Gen. II, 18.] Who, therefore, is the man who would cover himself, he who has been favored with such great honor by God? For he would be snatching the attire of a woman and acting as if he were to cast aside the diadem from his head and take on a servile appearance.

VERSES 10. • "For this cause ought the woman to have power on her head because of the angels." Because of all the things said, he says, the woman ought to have the sign of being under authority on her head, that is, a covering—if for no other reason, then out of reverence for the angels, so that she may not appear shameless even to them. For just as covering the head makes one lower one’s eyes and have modesty, and maintain the form of one who is ruled, so walking with an uncovered head declares impudence, which even the angels who accompany the faithful abhor. ^C Clement the Stromatist, however, interpreted "angels" more curiously as the righteous in the Church. For she should be covered, he says, so that she does not scandalize them into fornication.

VERSES 11. • "Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord." He adds these words because he had given much excellence to the man, showing that the woman is from him, and for him, and under him. Thus, so that he might neither puff up the men more than is proper, nor depress the women, he says that in truth in the first creation the woman was formed from the man; but now, not even the man is born without the woman. "Nevertheless in the Lord," that is, God creates the whole, and quickens the seed, and strengthens the womb.

VERSES 12. • "For as the woman is of the man, even so is the man also by the woman." The woman, he says, is from the man; for this remains intact for the man, that the woman— ^D

^A is the minister to the generation of man. The greater energy, however, is of the seed, so that the man would not properly be said to be from the woman, but from his father through the woman, as she became a minister for the generation. But concerning the Lord, Paul did not speak thus, but says: "Born of a woman." For he feared to use the preposition "through," lest he should give room to heretics to say that He passed through the Virgin as through a conduit, or because, since no man had intervened, He was a fruit of her womb alone.

• "But all things [are] of God." It is not of the man, he says, that this accomplishment is, but of God. If, therefore, all things happen by the power of God, and He Himself ordained the affairs of men and women, do not contradict, but obey.

VERS. 13. • "Judge in yourselves." Again he sets them up as judges, abundantly and copiously establishing what he wishes.

• "Is it comely that a woman pray unto God uncovered?" Here he hints at something more terrible, namely, that the insult recoils upon God.

VERS. 14, 15. • "Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? But if a woman have long hair, it is a glory to her? For her hair is given her for a covering." But why is it a shame to a man if he tends his hair? Because he assumes the habit of a woman, and since he has been appointed as a leader, he receives a sign of subjection. To a woman, however, hair is a glory, because she keeps her proper order. And for each person, the observance of his status results in glory. Why, then, is it necessary to add yet another covering, namely a veil, if hair is a covering? So that she might confess her subjection not only from nature, but also from counsel and the choice of her will. ^B

VERS. 16. • "But if any man seem to be contentious, we have no such custom, neither the churches of God." It is, therefore, a mark of contentiousness, not of reason and intellect, to struggle in such matters. For since the Corinthians perhaps, wanting to seem wise, were resisting by means of syllogisms, showing the matter to be a matter of indifference, he says: We have no such custom—that is, neither of contentious arguing, nor of the man having long hair while the woman does not wear a covered head—"neither," he says, "the other churches of God." So that you are not opposing us only, but also the whole Church. These things bring shame, compelling the hearers to do nothing contrary to the apostolic custom. ^C

VERS. 17. • "Now in this that I declare I praise you not." Just as those who first believed, having all things in common, feasted together; so, by a certain imitation of them, even if not quite as exact, the Corinthians on certain stated days—perhaps festive ones—were feasting together after the

^A participation of the mysteries; the wealthy, indeed, bringing the dishes, while the poor were invited by them and partook of the meal. Through divisions, therefore, this admirable and brotherly and philosophical custom was corrupted, nor was it kept by everyone. Paul writes, then, to correct this; and indeed, in the preceding grievance, because he had many who were obedient, he says, "I praise you." But here, the matter being otherwise, he says: "Now in this, that I declare unto you, I praise you not"; that is to say, I do not praise you because I must declare to you at all concerning this thing about which I am about to speak, and exhort you. For it was fitting that, understanding it on your own, you should neither have sinned at all, nor have had need of instruction. ^B

"For you come together not for the better, but for the worse." It was fitting for you to advance toward the better and to make your assemblies more generous; but you have diminished the custom that had already prevailed among you; and although you come together in one Church, it is not to eat the supper together. This, therefore, is "the worse"—that is, "you fall short."

"For first of all, when you come together in the Church, I hear that there are divisions among you." He does not immediately enter into the discourse concerning the tables, but first he strikes at them because there are divisions among them. For indeed, in truth, because they were divided, for this reason each one was eating privately.

"And I partly believe it." Lest they say, "What if our detractors are lying?" He said neither "I believe," lest he make them more shameless, nor "I do not believe," lest he seem to rebuke them in vain; but he says, "I believe a small part." It is also likely that not all were transgressing the custom, but some among them, not all. ^C

"For there must be also heresies among you." He does not mean heresies of dogmas, but those of such divisions, namely, those concerning the tables. But what is "There must"? Instead of "it is possible," or "it is inevitable that you, being human, do not all walk uprightly." Therefore, I believe it on this account also; even as the Lord also said: "It must needs be that offenses come" —that is, because they are wicked in the world, it is necessary that offenses be and come.

"That they which are approved may be made manifest among you." The conjunction, "that," here is not causal, but pertains to the event and the outcome of the matter, as is clear in many places. For when the more arrogant would not accept this common supper, the approved—that is, the poor—were made manifest, because they patiently suffered themselves to be neglected; for previously their endurance did not appear. Or he calls those "approved" who still kept the custom; ^D for not everyone had brought it to an end. Since, therefore, those who brought it to an end appeared as "disapproved," those who observed it were manifested as "approved."

"When you come together, therefore, into one place, this is not"—

^A the way to eat the Lord's Supper. The gathering, he says, signifies love and communion; yet the result is not achieved. He calls the festive meal the "Lord's Supper" as an imitation of that awesome supper which the Lord ate with His disciples; for this reason he also called the lunch a "supper." See then, he says, of what you are depriving yourselves: of imitating the Lord's table.

"For in eating, each one takes his own supper ahead of the others." You have made this "Lord's Supper" a private one. For as long as it was common, it was called the Lord's Supper; for the things of the Master are common to all the servants. Since, however, each one anticipates eating his own supper and does not wait for the poor, but eats privately by himself, you have brought shame upon your supper, making it a private affair instead of the Lord's.

"And one is hungry, while another is drunk." The poor man is hungry, but the rich man is drunk. Now there are two offenses here: that the poor are overlooked, and that you get drunk, satisfying yourselves alone with things that ought to have been prepared for the poor as well. He said "is drunk" emphatically.

VERS. 22. "Or do you not have houses in which to eat and drink?" For if you are not about to eat communally and publicly, why do you not eat in your own houses? "Or do you despise the Church of God?" For when you make the Lord's Supper private, eating ^B by yourself, you insult the Church and the place itself.

"And shame those who do not have." It is not so much, he says, that the poor care that you do not feed them, as that they are shamed by being rebuked for having nothing, while you recline magnificently and indulge in wine.

"What shall I say to you? Shall I praise you? In this I do not praise you." After demonstrating the error, he speaks to them more mildly. For although he could have said, "These things are worthy of countless deaths," what does he say instead? "Shall I praise you? In this I do not praise you." He does this to render them more merciful toward the poor. For if he had struck them more vehemently until the end, they would have become more cruel toward ^C the needy, inasmuch as they were brought into disgrace by the Apostle on their account.

VERS. 23. "For I received from the Lord that which I also delivered to you." For what reason does he make mention of the mysteries and that evening? It is absolutely necessary, so that he may persuade you: seeing that your Lord deigned to receive everyone at the same table, do you turn away from and disdain a brother of the same kind and nature as yourself? But how can he say that he received it from the Lord? For he was not present then; rather, he was a persecutor. It is so that you may learn that even today, He Himself is the One who hands over the mysteries at the mystical table, just as He did then. ^D

^A “VER. 24. For the Lord Jesus in the night in which He was betrayed, took bread, and having given thanks, He broke it and said: Take, eat; this is My body which is broken for you.” Remember, He says, that He gave you this last instruction, and that on that very night in which He was to be slaughtered, He had the traitor as His dinner companion. And do you deem your brother unworthy? You have been taught to give thanks; for He also gave thanks, leaving us an example. But you perform actions unworthy of the thanksgiving, inflicting injury upon the Church, and while another is hungry, you yourself are getting drunk. But He said to all in common, “Take, eat,” and this is His body, which He broke equally for all, giving Himself up for death; but you anticipate them by eating, and you neither place the common bread in the midst nor break it so that it may be given to many, but you keep it for yourself. “Do this in remembrance of Me.” What are you saying? If you were making a memorial of the Son or of the Father, your conscience would strike you if you did not fulfill all the rites and invite the poor; yet while celebrating a memorial of the Master, you do not even share your table simply. ^B “VER. 25. In the same way also the cup after they had supped, saying: This cup is the New Testament in My blood.” There were also in the Old Testament cups in which they would pour out the blood of animals after the sacrifice, receiving it in a bowl or a cup. Instead, therefore, of the blood of animals, which sealed the Old Testament, I now set forth My own blood, sealing the New Testament. Do not, therefore, be troubled upon hearing of blood. For if you received the blood of irrational animals in the Old Testament, how much more now the Divine [blood]? “Do this, as often as you drink it, in remembrance of Me.” By this cup, He says, you perform a memorial of the Master’s death. How, then, do you alone drink and become drunk, when that awesome cup is given equally to all? ^C “VER. 26. For as often as you eat this bread, and drink this cup, you announce the death of the Lord until He comes.” You ought, He says, to be imbued with such an affection, just as if you were in that very evening and reclining on that same couch, and receiving this sacrifice from Christ Himself. For it is that very supper, and we announce that very death—that is, we make it manifest—until His second coming. ^D “VER. 27. Therefore, whoever shall eat this bread, or drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.” He obliquely touches upon those who partake unworthily, in that they neglect the poor. But in what way does one who partakes unworthily become guilty? Just as he who sheds the blood. For just as...

they who pierced Christ did not pierce Him in order that they might drink, but that they might shed His blood; so also he who drinks unworthily, and reaps no benefit from it, has shed the blood in vain. Furthermore, the Jews indeed rent the king’s mantle; but he who partakes unworthily casts this mantle—I mean his own soul—into mire and filth. Is not the indignity, therefore, equal and in no way different? Therefore, he himself is also guilty of this.

VERS. 28. « But let a man examine himself, and so let him eat of that bread, and drink of that cup. » It is Paul’s custom, whenever another necessary matter happens to fall into the midst of some argument, to treat this as well; just as now, while another subject—that concerning the tables—was set before him, since he has fallen into a discussion of the mysteries, he elaborates upon this as most necessary, and points out the sum of blessings, which is to approach with a pure conscience; and he says that I set no other judge before you, but yourself before yourself. Judge, therefore, and examine your own conscience, and so approach—not when it is a festival, but when you find yourself pure and worthy.

VERS. 29. « For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself. » Not because of the nature of the mysteries (for these are life-giving), but because of the unworthiness of the one approaching; just as the sun is harmful to those with damaged eyes. ^B « Not discerning the Lord’s body. » That is, not examining, not considering the magnitude of what is set before him. For if we were to learn who it is that is set before us, we would have no need of another, but this very thing would make us sober.

VERS. 30. « For this cause many are weak and sickly among you, and many sleep. » Receive the proof from the things happening among you. For from this come premature deaths and prolonged diseases, because many partake unworthily. What then? Do those who remain healthy to extreme old age not commit sins? They do commit sins, but it is not the case that the punishments of this time are destined only for those who approach unworthily; rather, in the future age also, more grievous things are laid up for them: nor would we have been punished here, unless we had transgressed, just as he himself adds.

VERS. 31. « For if we would judge ourselves, we should not be judged. » ^C He did not say, "If we punished ourselves," but only, « If we judged and condemned ourselves, » we would not be condemned here by God, but would escape both present and future punishments.

VERS. 32. « But when we are judged, we are chastened, that we should not be condemned with the world. » Since, he says, we do not perform a thing so slight and easy—that is, to condemn ourselves—God does not deal with us so cruelly, but here corrects and chastens, that He may have mercy there. For we are being chastened here, he says; we are not punished, but are admonished by the Father, ^D « that we should not be condemned with the world, » that is, with the unbelievers.

...for being objects of care to God, believers receive the recompense for their sins here. ^A

"So then, my brothers, when you come together to eat, wait for one another." Having again returned to the discourse concerning the poor, he follows this with a mention of punishments and death. He did not say, "Share with one another," but, "Wait," showing that the things brought there are common, and that the common gathering must be waited for.

"If anyone is hungry, let him eat at home." This speech has the force of shaming; for he speaks to them as children who bear hunger with difficulty, and he condemns their gluttony. Wherefore, by leading them away from the Church, he sends them back to their own homes, which is no small ignominy. ^B

"So that you may not come together for judgment." That is, for your detriment and for condemnation. For this is the reason why the assemblies were established, that you might be helped by coming together in love; if this does not happen, it is better to be at home. He does not say this, however, so that they might stay at home, but rather to draw them toward coming together as is proper.

"The rest I will set in order when I come." He speaks either of some other sins of theirs that stand in need of correction, or else of this very matter, as it is likely that some are preparing defenses against what I have said; but for now, let them keep what I have said. But if anyone has something else to say, let this be reserved until my arrival. He terrifies them as one about to appear, so that in the intervening time they may lower their crests and correct anything not well managed. ^C

CHAPTER XII

"Now concerning spiritual things, brothers, I do not want you to be ignorant." That is, concerning the gifts of the Spirit. The argument is as follows: All who in the beginning believed and were baptized received the Spirit. But because this was invisible, a sensible sign of His operation was given, and they either spoke in tongues, or prophesied, or worked miracles. Among the Corinthians, therefore, because of these gifts, there were ^D dissensions, the ones who had received greater gifts becoming puffed up, while those who had received lesser ones envied them. Furthermore, there were some diviners and false prophets, who were difficult to distinguish from the divinely inspired prophets. All these matters, therefore, he corrects, beginning first with that of the diviners.

"You know that when you were Gentiles, you were led away to dumb idols, however you were led." He gives a sign of the diviner and of the prophet; and he says that if anyone divined among the idols, being seized by an unclean spirit, he was, as it were, dragged away, being bound by the spirit, knowing nothing of what he said, but was clearly out of his mind and insane; but the prophet...

^A is not so, but speaks everything with a sober mind; and so this is the first sign of a demonic diviner and a divine prophet.

VER. 3. "Therefore I make known to you that no one speaking in the Spirit of God says 'anathema' to Jesus; and no one can say 'Lord Jesus' except in the Holy Spirit." And this, he says, let be a sign of prophecy to you: to anathematize, that is, to blaspheme and speak evil of Jesus; and on the other hand, for a prophet, to name the name of the Lord with reverence. What then of the catechumens? How do they, not yet having the Holy Spirit, name Jesus? But the discourse is not now concerning these, but concerning believers and unbelievers. What then of the demons? Did they not name the name of the Lord? Yes, but when struck with scourges and compelled; but of their own accord and unless beaten, never ^B.

VER. 4. "Now there are diversities of gifts, but the same Spirit." After having indicated the difference between a prophet and a false prophet, he also discourses about the gifts of the Spirit, so that he might also correct those who are factious concerning these. And first he heals him who received a lesser gift, and because of this is pained. For why are you pained, he asks, because you did not receive as much as another? For it is not a debt, but a charisma and a gift. Therefore give thanks, that although God owes you nothing, he has altogether given something; and indeed, it is the same God who has granted to you and to him. For an angel did not give to you, and God to him; but it is the same Spirit [within us both] to both.

VER. 5. "And there are diversities of ministrations, but the same Lord." He mentions the Son also as the Giver of good things. And further, comforting the one who is pained, he said "of ministrations." For he who had heard the word "charisma," and had received less, might perhaps be pained in soul as though deficient in the gift; but he who has heard the word of "ministry," not so; for this is an indication of labor and sweat. For why are you pained if He has ordered another to labor more than you, sparing you, ^C as it were?

VER. 6. "And there are diversities of operations, but it is the same God who works all in all." Here he makes mention of the Father, who works all [operations] in all the faithful. Behold, here the Trinity is revealed. But gift, and operation, and ministry are the same, even if they differ in names; for equal are the things given by the Spirit and the Son and the Father. See also how He mentions the Spirit first, and the Father last, for the sake of those who are over-curious about order.

VER. 7. "But to each one is given the manifestation of the Spirit for what is profitable." Lest anyone say, "What if it is the same Lord, and the same Spirit, and the same God, yet I have received less?" He says that this was useful for you and benefited you. But he calls the signs the manifestation of the Spirit. For through these it was demonstrated that the Spirit dwells ^D gladly in those who have been baptized. So, if you are pained, [know that it is not so, and nowhere].

^A For whether you have a greater gift, or a smaller one, it shows that you have the Spirit; and what do you care? "To one is given by the Spirit the word of wisdom." Such as John had, the son of thunder; such as Paul himself had. Note also the word, "By," as applied here to the Spirit. "To another the word of knowledge by the same Spirit." Such as many of the faithful had, who themselves indeed possessed knowledge, but were not able to teach others. For wisdom teaches, being a certain perspicacity which also makes manifest hidden things. Everywhere he makes mention of the same Spirit, consoling, as has been said often, the one who had received the lesser gift. "To another faith, in the same Spirit." Not the faith of dogmas, but that of miracles, which even moves mountains. "To another the gifts of healing, in the same Spirit." That is, to cure every sickness and every infirmity. "To another the working of miracles." This person could also punish the disobedient, as Paul blinded Elymas, and Peter destroyed Ananias; which he who had received the gifts of healing did not have. "To another prophecy, to another discerning of spirits." That is, to know who is spiritual, and who is not spiritual; who is a prophet, and who is an impostor. "To another divers kinds of tongues; to another the interpretation of tongues." The gift of tongues was abundant among the Corinthians, for which they were the more emboldened, as it had been given first to the apostles, and on account of this seemed greater than the others. But it is not so. For the gift of teaching is greater, and the interpretation of tongues is greater than speaking in tongues simply. Very appropriately, however, concerning languages, he said "kinds," calling their differences kinds.

^D "But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will." Again he puts the same consolation, that the same Spirit works all things. Moreover, he stops the mouths of those who bear such a distribution not with an equal mind. "As he will," he says, so he does; and who are you to be displeased? Note the statement, directed against the Spirit-fighters; for it is not "As he is commanded," but, "As he wills." Thus he is Master and God. And not, "He is worked upon," but, "He works," just as the Father; for he says, "Who worketh all in all." "For as the body is one, and hath many members, and all the members of the body, being many, are one body: so also is Christ." And from the example taken from the body, he consoles the [grieved]

person who is saddened by a lesser gift, showing him that he has not been diminished. For just as the body is both one and many by reason of having members, so also are the members both many and one, by reason of their completion into one body. Where, then, is the difference? Where is the greater, where is the lesser? For all things are one. "Thus," he says, "also is Christ," that is, the Church of Christ. For since Christ is the Head of the Church, he has named the Church after the Head. For just as the body and the head are one man, so also, knowing the Church and Christ to be one, as body and head, he has put Christ in place of the Church. He says, therefore, that in the Church, too, we are all one thing, even if it is composed of different orders. ^B

VERS. 13. "For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free." Now he shows how the Church is likened to the example of the one body, and he says that by the same and one Spirit, we all—and I, Paul, [they say]—have been baptized into one body, that is to say, so that we might be one body. For it is not in one Spirit that you were baptized, and in another that I was, but in the same. Therefore, I do not possess anything more excellent than you. For "into one body were we baptized" is for: "that we might be one body, both Jews and Greeks, and bond and free." If, therefore, the Spirit has joined and united those who were so separated and distant by such a great interval, much more, after we have become one, ought we not to be saddened, as if there were some discrimination among us. ^C

"And have all been made to drink into one Spirit." He seems to be speaking of the Lord’s table, and of the bread and the wine. For when he says the Spirit who made us drink, he indicated both things, namely the blood and the flesh. However, it is more true to say that he speaks here of the access of the Spirit which happens to us after baptism, and before we approach the sacraments. "We have been made to drink," he said, by a metaphor taken from trees, which are irrigated by the same fountain. Therefore, one Spirit has made us drink, and irrigated us, and made us to be one body.

VERS. 14. "For the body is not one member, but many." Do not marvel, he says, if, being so many, we are one body. For even in the human body, one may find one body made up of many members. ^D

VERS. 15, 16. "If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?" He introduces the members speaking and murmuring because they are inferior to the others, so that by showing the murmuring of the members to be done absurdly, he might put to shame those who murmur in the Church because some are greater than they are. He puts

^A forward two extremes: the foot and the hearing. And he does not make the foot converse with the eye, but with the hand, which is slightly above it. Yet he introduces the hearing as conversing with the eye; for we are not accustomed to envy those who greatly exceed us, but those who have risen only a little above us. He says, therefore: "If the foot should say, 'Because I do not have the middle position like the hand, but am beneath all things, I am not a part of the body,' is it not because of this—that is, because it is not a hand—that it is therefore not of the body?" For it is not the place that makes one a part of the body or not, but the being united or not being united. Similarly, even if the hearing should say, "Because I am not an eye, I am deprived of even being a part of the body," would it not, for this reason, also be of the body? But while holding the place assigned to it from the beginning, and performing its own proper operation, it too will be a member and a part of the body. So you also, who seem to have received the lesser gift, do not murmur. For you are a member of the body of the Church of Christ, even if you have obtained the lower place. But you are not a member when you cut yourself off and are torn from the union. ^B Preserve, therefore, the union, if you wish to be a member.

VERS. 17. "If the whole body were an eye, where would be the hearing? If the whole were hearing, where would be the smelling?" Since he had mentioned the eye and the foot, and the hearing and the hand, and had led them into a consideration of superiority and inferiority, and because it was likely that they would again take sorrow from this rather than consolation, he now shows that it is thus advantageous that there be diverse gifts. For if the whole body were one member, where would the rest remain? Are you not ashamed, therefore, to cast out so many members, and to judge yourself alone worthy to be?

VERS. 18. "But now God has set the members, each of them in the body, as He willed." He ^C strongly silences them by saying that God willed it, and assigned to each member its own proper place (for that is what "He set" signifies), and that neither should the foot, because it occupies the lower place, have to bear it with grievance; for so God willed it, and it is to its advantage that it is placed in the lowest position. Nor should the head, having the upper position, be puffed up; for this is God's work, not its own achievement. Thus, then, in the Church also, God has set this one to be lower, and it is to his advantage; and that one to be higher, and it is necessary ^D that he should be content, and the other should not be puffed up.

VERS. 19, 20. "If all were one member, where would the body be? But now there are many members, yet one body." Observe the wisdom: by this very thing he silences them—that which seemed to them to be the cause of their pusillanimity, I mean the fact that the gifts are diverse, and that they are not of equal honor. For if there were not diverse members, there would not even be one body; and there being no one body, there would not be equality of honor either. But now, because of this, there is equality of honor in all, because into one body they are united.

and by the fact that they are diverse members, one body is completed; by the fact that they are a body, there is equality of honor for all, in and of itself, inasmuch as they contribute to the completion of one body; for he says: "The members are many, yet the body is one." ^A

VERS. 21. "And the eye cannot say to the hand, I have no need of you; or again the head to the feet, I have no need of you." Having quieted those who had received the lesser gifts, he now addresses those who had the greater ones and were behaving insolently toward those of lower standing. For, he says, just as the eye cannot say to the remaining members, "I have no need of you" (for when one is missing, the whole body limps), so neither can those who have received the greater gifts exalt themselves against those who have received the lesser ones. For they themselves also have need of their works, as they are not sufficient on their own to build up the Church of God. Neatly, therefore, he said, "Cannot." For even if one may wish it much, he says, the nature of the thing is not so.

VERS. 22, 23. "But much more the members of the body which seem to be more feeble are necessary: and those members of the body which we think to be less honorable, upon these we bestow more abundant honor, and our uncomely parts have more abundant comeliness." He now indicates that those things which seem to be lesser are both useful and necessary. For they seem to be inferior, but they are not. But what are these things which seem more feeble and less honorable, yet are necessary? Some say ^B the genital members, which indeed seem to be dishonorable and uncomely; yet they are so necessary that without them life itself could not exist. Moreover, we bestow more abundant honor upon them; for even if someone were naked in his whole body, he still does not allow these parts to be naked. Others, however, understand by those which are more feeble yet necessary, the eyes, which, although they are small and more feeble than the other members, are yet most necessary. But by the ignoble and uncomely, they understand the feet. We therefore deem the eyes worthy of great care, as they are feeble; and we cover and wrap the feet, and care for them solicitously, although they are placed in a lower position and seem to be devoid of honor. ^C One can, however, understand in what is said three orders: namely, some things are feeble and necessary, such as the eyes; others are devoid of honor, such as the feet; and others are uncomely or dishonorable, such as the genitals.

VERS. 24. "But our comely parts have no need." Lest anyone should say, "What kind of logic is this, to provide for the uncomely and dishonorable, while disregarding the comely?" We do not disregard them, he says, but those parts have no need of any care from us, seeing that they possess their beauty by nature. ^D

^A "But God tempered the body." If, therefore, He tempered it, then He made it one; for that which is mixed becomes one. And where, then, in that which is one, is there a greater or a lesser part?

"To the one that lacked, He gave more abundant honor, that there might be no schisms in the body." He did not say, "To the deformed or to the dishonorable," but, "To the one that lacked." For nothing is by nature deformed or dishonorable. He gave, he says, more abundant honor to the one that lacked. Do not, therefore, grieve because you are honored more than another. And the reason is, that there might be no schisms in the body. For if some parts were cared for by nature and by our own providence, while others were thought worthy of no care from us, they would have been severed from one another, not being able to bear the bond; and these being severed, the rest also would have suffered harm, as the body would have been split asunder. Do not, therefore, he says, even you who possess the greater gifts, rise up against those who are lesser, lest by their being severed, you also suffer harm. ^B

"But that the members might have the same care for one another." Not only, he says, that the members might not be severed, but that love and concord might also be great. And the great member takes thought and cares for the small, not simply, but "the same thing"; that is, so that the small one may enjoy the same providence as the great one. Just so, then, if a thorn falls in and is fixed in the heel, the whole body feels it and is anxious: the head bows down, the back bends, the belly and thighs contract, the eyes look with much concern, the hands remove what is fixed. And similarly with the others.

"And whether one member suffers, all the members suffer with it; or one member is glorified, all the members rejoice with it." For an exact union makes both calamities and glories common. Thus, then, as we have said, when the heel is wounded, the whole body suffers with it; again, if the head is crowned, glory and joy emerge from it for the remaining members; the eyes are beautiful, and the whole body appears fair. ^C

"Now you are the body of Christ, and members in particular." That they might not say, "What does the example of the body and members have to do with us?" he says that you too are the body of Christ and members; so that, if the human body ought not to be at variance, how much less the body of Christ? But because they alone did not make up the body of Christ, but all the faithful in the whole world, he added, "and members." For even if they were not the whole body, they were certainly members; and these "in particular," that is, all are indeed members, but "in particular." For with regard to the Church which is among you, you are the body of Christ, as an entire Church; but with regard to the Catholic Church throughout the whole world—the body of which consists of the churches everywhere, having Christ as its head—you are members, in that you are a part of it. ^D

^A VERSE 28. "And God hath set some in the Church, first apostles, secondarily prophets." If God hath set them, why then do you set yourself against God? He places the apostles in the primary position as leaders of all good things; secondarily, the prophets—not those of the Old Testament (for those prophesied until John concerning the arrival of Christ), but those who prophesied in the New Testament after the coming of Christ, such as the daughters of Philip, or Agabus, or countless others; for this grace of the Spirit was abundant in every church. He places the first and second, so that by assigning the last place to the gift of tongues, he might restrain those who were puffed up on account of it.

"Thirdly teachers." For the prophet speaks everything from the Spirit; but the teacher speaks also from his own understanding, and for this reason he holds the third place.

"After that miracles, then gifts of healings." Miracles both healed the sick and punished adversaries; but the gifts of healings only healed. Therefore he places the former before the latter. However, the one who is truly a teacher is preferred to both of these, for he is the one who, naturally, teaches by both life and word.

"Helps, governments." This means supporting the weak, and governing—that is, managing the affairs of the brethren. Even though these things are also a matter of our own diligence, he affirms that they are nonetheless gifts of God, persuading us to be grateful, to look toward Him, and not to be proud.

"Diversities of tongues." He places this last, so that he might restrain those who were arrogant on account of it.

VERSES 29, 30. "Are all apostles? are all prophets? are all teachers? are all workers of miracles? Have all the gifts of healing? do all speak with tongues? do all interpret?" Because it was likely that they would grieve, as the greater and lesser gifts were manifested through this enumeration, he again consoles the inferior ones. Why, he says, do you grieve that you perhaps do not have prophecy? Consider that you in turn have what the prophet does not have, and that which another has, someone else does not have. Therefore, it is more convenient and useful for you, that things be so in the Church, that each person is in need of his neighbor.

VERSES 31. "But covet earnestly the best gifts." He silently implies that they themselves are the reason why they receive lesser gifts. For when he says, "Covet," he demands their diligence and effort, and a greater desire for spiritual things. And he did not say, "The greater things," but, "The better things," that is, the more useful ones.

"And yet show I unto you a more excellent way." And along with these (for this is what "And yet" signifies), if you are indeed to be covetous of gifts, I will show you a certain way "by excellency"—that is, superior—which leads to all gifts. He means charity.

EXPOSITION ON THE FIRST EPISTLE TO THE CORINTHIANS - CHAPTER XIII

^AVER. 1. "If I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal." He does not immediately point out the way to them, but first compares it with the gift that seemed to them the greatest, namely that of tongues, and he shows that this [charity] excels that one incomparably, and indeed all other gifts, and only then does he declare it to be worthy of desire. By the "tongues of men" he means the tongues of the nations dwelling everywhere in the world. Not content with this, he posits another excel^Blence: "With the tongues of angels," he says; not that angels have tongues, but wishing to signify something that might be more excellent than human tongues, he spoke in this way. For the "tongue" of angels is the intellectual power by which they mutually impart the understanding of divine things and divine thoughts. Yet he named it from our own organ, just as he did in that passage, "Every knee shall bow of things in heaven." For they do not have bones and sinews, but he indicated the supreme submission. "I am become," he says, "sounding brass," that is, uttering a voice, but speaking in vain, and being clamorous, and profiting no one, since I am destitute of charity.

VER. 2. "And if I should have prophecy, and should know all mysteries, and all knowledge." He does not speak simply of prophecy, but of the most exalted kind, and that which has known all mysteries. Observe, however, how for tongues he said there was no utility attached to them, but of prophecy he said this: "If I should know all mysteries, and all knowledge." "And if I should have all faith." Lest by speaking individually he should appear tiresome, he arrives at the mother and fountain of all things, faith, and that, "all" faith. "So that I should remove mountains, and have not charity, I am nothing." Because it seemed a great thing to the simpler folk to remove mountains, for this reason he makes mention of it, not that all of faith can do only this; for the Lord ascribes the removing of mountains to a small part of faith, saying: "If you have faith as a grain of mustard seed." Observe, however, how through prophecy and faith he has comprehended all gifts; for miracles are either in words or in deeds. He did not say, however, "Not having charity, I am small and base," but, "I am nothing."

^CVER. 3. "And if I should distribute all my goods to feed the poor." He did not say, "If I should give a part of my property," but "all," and he did not say "give," but "distribute to feed," that to the expenditure there might be added the ministry with all diligence. "And if I should deliver my body to be burned, and have not charity, it profiteth me nothing." Not

^A that to die is what is meant, but what seemed the most difficult of all, to be burned alive, and even this he says brings no profit without charity. Yet one might say: How is it possible for anyone to distribute his own goods and substance to the poor without charity? It may be answered here that he has posited that which is not as if it were: just as when he says, "If an angel or we preach to you a gospel other than that which you have received [*];" whereas neither he nor the angels were about to preach another gospel. Indeed, in many other places he says things of this kind. Or, that one can give even to the poor without charity, when this is not done out of sympathy for those in need, but to please men. But it is done with charity when someone does this as if sharing in the suffering and being inflamed [by love].

Verse 4. Charity is patient, is kind.

"Is not emulous." That is, does not envy. For it is possible for someone to be both long-suffering and yet labor under the affliction of envy. But charity escapes even this. He says this, moreover, on account of certain envious persons among the Corinthians.

"Does not act perversely." That is, does not act precipitously, but renders the one in whom it resides prudent and steadfast. For one who is "perperos" (perverse) is one who is puffed up, light-headed, and foolish. This, furthermore, pertains to those among them who were fickle and eager for novelties.

"Is not puffed up." For it is possible for someone to have all the goods already mentioned and be puffed up on account of them; but charity does not do this, but rather, with the aforementioned goods, it behaves humbly. This pertains to the arrogant.

Verse 5. Does not treat shamefully.

"Does not seek its own, is not provoked." He explains the manner in which charity "does not treat shamefully." For he says that that

^A which ^B is not decent is considered shameful, when one does not rescue one's neighbor who is behaving shamefully. This is directed at those who looked down upon others. But it is not even provoked, since it acts not shamefully. For a man who is irascible is not decent. Thus, charity does not act shamefully, because it is not even provoked; that is, it does not leap into sudden anger. This is directed at those who suffered insults.

"Does not think evil." It says that even when suffering all evils, it is not provoked to anger; and not only does it not do evil in return for the sake of defense, but it does not even think it. Observe everywhere how he does not say that charity might be jealous but overcomes, or is provoked but gains the victory; no, he says it does not allow any evil to arise in the first place, just as here: "It does not think evil." This was said to the Corinthians themselves, so that they might not return injury for injury.

"Does not rejoice in iniquity." That is, it does not delight when someone is treated unjustly, abused, and suffers ill.

"But rejoices in the truth." But, he says, it is something much greater to rejoice in those who are approved; and whenever the truth prospers, it considers this its own glory. This is directed at the envious.

"Bears all things." Even insults, beatings, and death; for this is what that long-suffering, which he said was present in it, bestows upon it. This is directed at those who lay plots.

"Believes all things." Whatever the beloved one might say; and it neither speaks anything deceitful itself, nor thinks that another speaks it.

"Hopes all things, endures all things." It does not despair, he says, of the beloved one, but hopes that he is always progressing toward something better. He said this to those who lose hope. But if, having hoped, it should fail, because the other remains in his wickedness, it courageously bears his faults; for, it says, "it endures all things." This is addressed to those who are easily estranged.

"Charity never fails." That is, it never goes astray, but accomplishes all things; or, which is better, it signifies that it is not dissolved, not broken off, and never ceases, but remains even in the age to come, while all other things are brought to an end, just as he will say hereafter.

"Whether there be prophecies, they shall be done away; whether there be tongues, they shall cease." Having enumerated the fruits of charity, he again exalts it in another way by saying that both prophecy and tongues will have an end, but charity is permanent and endless. For if indeed both prophecies and tongues are through the reception of

the faith, which has been spread everywhere, they will naturally be idle as superfluous, both now, and especially then.

^B “Whether there is knowledge, it will pass away. For we know in part, and we prophesy in part. But when that which is perfect has come, then that which is in part will pass away.” If knowledge is to pass away, shall we then live in ignorance? God forbid! But he is speaking about knowledge in part, as he himself interprets this: that knowledge in part will be abolished when the perfect comes, namely, that which concerns the life to come. For we shall no longer know only those things, but much more and greater things; for instance, we know now that God is everywhere, but we do not know how; and we know that a virgin gave birth, but not the manner how; but then we shall know something more and more beneficial about these things.

“When I was a child.” Having said that when the perfect has come, that which is in part is abolished, he now also brings forward an example by which he shows how great is the difference between the knowledge of this time and that of the future. For now we are like infants, but then we shall be men.

“I spoke as a child.” This, as regards tongues, says, “I spoke.” “I understood as a child.” This seems to refer to the prophecies. “I thought as a child.” This pertains to knowledge.

“But when I became a man, I put away the things of a child.” That is, when in the future age I have obtained a more manly and therefore more perfect knowledge, then the small knowledge, suitable for infants, which we have here, will be abolished. He therefore infers:

^C “For now we see in a mirror, in an enigma.” He clarifies what was said about the child, and shows that our knowledge here is somewhat dim, but then it will be clearer. “For we see now through a mirror,” he says. Then, because a mirror shows an imitation of the object represented more distinctly, he added, “In an enigma,” showing that our present knowledge is very partial and meager.

“But then face to face.” Not that God has a face, but through this he shows a more open and clearer knowledge, and one fully revealed.

“Now I know in part; then I shall know just as I have been known.” By a twofold reasoning he removes their pride, showing that our present knowledge is partial, and that we do not even possess this of ourselves. For I did not know God, he says, but He Himself made me known. Therefore, just as He now knows me and Himself ran to meet me, in this same way I shall run to meet Him then, more greatly than now.

just as one sitting in darkness, so long as he does not see the sun, does not himself run toward the beauty of the ray, but it shows itself when it shines; ^A but when he receives its brightness, then he too pursues the light. This, therefore, is the meaning of "Even as I have been known": not that we shall know Him in the same identical way, but that just as He has now come to us, so shall we then be joined to Him. Just as if someone were to find a noble infant who had been exposed, pleasing and striking in appearance, and he were to recognize the infant, take him up, deem him worthy of upbringing, and, educating him nobly, finally render him splendid with wealth and lead him into the royal palace; and the child, as long as he remained an infant, would perceive none of these things, nor would he recognize the kindness of the one who had taken him up; but when he were grown, then he would recognize his benefactor and love him as he deserves. See, here the point overshadowed in the text has been illuminated for you by an example.

"But now abideth faith, hope, love, these three; but the greatest of these is love." There are, then, also tongues, and prophecies, and knowledge, even if they are dim; ^B yet, faith having been poured into all, as has been said above, they will altogether cease. Nevertheless, faith, hope, and love are more lasting than these (for this is what he signifies by saying "But now abideth," declaring the stability of the three); and of these three, love is the greatest, since it extends even into the coming age.

"But now abideth faith, hope, love, these three." Here, he says, faith, hope, and love are more lasting. For when the faith of the preaching has been disseminated everywhere, as has been said, tongues and prophecies and the other gifts will cease. But faith, which is concerned with future things, with judgment and retribution, and hope for rewards, and mutual love, as being more necessary, will remain until the consummation. ^C "But the greatest of these is love." Again, of these more lasting virtues, love is the greater. For when the consummation has arrived, faith and hope will cease; but love will remain, becoming stronger and more intense.

CHAPTER XIV

"Follow after love." Because he demonstrated that this is a great thing, he henceforth exhorts us toward it. He did not say "Follow" it, but "Follow after," demanding an intense zeal. For ^D it has fled from us, and there is need of much running so that we may overtake it. "Desire earnestly spiritual gifts; but rather that ye may prophesy." Lest they think that he extolled love for this reason—to extinguish the gifts—he adds, "Desire..."

^A earnestly spiritual gifts," that is, the charisms, "but especially prophecy." He said this because of the tongues, on account of which they were arrogant.

VERS. 2, 3. "For he that speaketh in a tongue speaketh not unto men, but unto God; for no man understandeth; but in the Spirit he speaketh mysteries. But he that prophesieth speaketh unto men edification, and exhortation, and consolation." He compares tongues with prophecy, and shows that they are neither entirely useless in themselves, nor entirely beneficial. "For they speak not unto men, but unto God"; that is, they do not speak things easily understood and clear to men, but they speak mysteries in the Holy Spirit. Insofar as they speak by the Spirit, it is a great thing; but insofar as it does not profit men, it is inferior to prophecy. For that [prophecy] is also from the Spirit, and it is more beneficial, edifying those who are not stable, exhorting and rousing the sluggish, and animating and consoling the faint-hearted. Everywhere, therefore, Paul counts that as greater which is more useful.

VERS. 4. "He that speaketh in a tongue edifieth himself; but he that prophesieth edifieth the church." Many speaking in tongues were not able to interpret to others what they were saying. These, therefore, were useful only to themselves. But he that prophesieth helped all who heard. By as much, then, as the difference is between benefiting one person and benefiting the Church, by so much is the difference between tongues and prophecy.

VERS. 5. "Now I would have you all speak with tongues, but rather that ye may prophesy." Since many among them spoke in tongues, lest he appear to be disparaging tongues out of envy, he says, "I desire all to speak," not one or two; however, I desire even more that you prophesy, because of its greater usefulness. ^C "For greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying." The prophet, he says, is greater than he who speaks only with tongues and does not know how to interpret. For if he knows how to interpret, he who speaks with tongues is equal to the prophet. For he edifies the Church by interpreting what is said obscurely in a tongue. Interpretation was also a gift, and it was given to some among those who spoke with tongues, but to others it was not given.

VERS. 6. "But now, brethren, if I come unto you speaking with tongues, what shall I profit you, unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching?" Do you wish to know the disadvantage of tongues that are not interpreted? For let it be that I, Paul, your teacher, speak in tongues; yet not even so will there be any benefit to the hearers, unless I say something in revelation; that is, such as those who have received a revelation from God are accustomed to speak, which itself is also a species of prophecy, when, with many standing by, the thoughts of each are revealed. "Or in knowledge," that is, such as those who have knowledge are able... ^D

to say, and who explain the mysteries of God to their hearers. “Or in prophecy,” when anyone speaks of things past, things present, and things future; for prophecy has a wider scope than revelation. “Or in doctrine,” that is, in the form of a discourse that instructs, when the discussion pertains to virtue or to dogmas. For doctrine is directed toward the benefit of the hearers. Some, however, have understood “in a revelation” to mean that they speak things which are easy to grasp, manifest, and perspicuous; and the phrase “in knowledge” they believe should be understood as speaking of things that can be known and recognized.

Vers. 7. “Tamen inanimata vocem dantia, sive tibia, sive cithara, si distinctionem non dederint sono, quomodo cognoscetur quod vel tibia vel cithara canitur?” What am I saying, he asks, when I state that for us what is obscure is useless, but what is clear is useful? For even in inanimate instruments, if the ^B tones do not have distinction, that is, discrimination and clarity, but everything is cast together, what is being played will not be known, nor will there be any delight or joy from it.

Vers. 8. “Etenim si tuba vocem incertam dederit, quis parabitur ad bellum?” He turns from what is superfluous to what is more necessary, and he makes mention of the trumpet, and says that even in its case there are certain rhythms, some of which incite to war, while others recall [the soldiers] from war. If, then, it gives an obscure and uncertain sound, the soldiers will be unprepared, and what is the utility of an obscure sound?

Vers. 9. “Ita et vos per linguam nisi manifestum sermonem dederitis, quomodo scietur id quod dicitur? Eritis enim in aera loquentes.” Lest they say, “What is the example of the flute and the trumpet to us?” he says that if you, too, through the gift of tongues, do not give a manifest, that is, a clear word, you speak rashly and in vain, with no one hearing. For the whole point of this is that the charisma should be useful. But if the gift of tongues were useless, why was it given? Was it so that he alone who received it might perceive the utility? But if it were intended to be useful to others as well, it behooved him either to ask God to receive the interpretation through a life purified of vices, or to approach some other person who has the faculty of interpreting. For the divine Paul says these things for this reason, ^D that he may join them to one another, and that they may not think that they are sufficient unto themselves, but that they should bring in those who are able to interpret; for then the gift will be more useful.

Vers. 10. “Tam multa, si res ferat, genera vocum sunt in mundo, et nihil ipsorum sine voce est.” This is: so many voices happen to be in the world—of Scythians, Indians, Thracians, and other nations—and all peoples say something; for they are not mute.

Vers. 11. “Si ergo nesciero virtutem vocis, ero

mihi Barbarus, et qui loquitur, mihi Barbarus.” ^A If, therefore, I do not understand the force of the voice, he who speaks will seem to me a barbarian, that is, uttering things that are unintelligible; and I likewise to him, not through any fault of the voices or of speech, but because of our own ignorance.

Vers. 12. “Sic et vos, quia æmulatores estis spirituum, ad ædificationem Ecclesiæ quærite ut exuberetis.” Some place a stop at these words, “Sic et vos,” and interpret it thus: Thus also you, speaking with tongues uncertainly and obscurely, seem barbarians to the hearers; then they read from another beginning, “Quia æmulatores estis.” But the blessed John reads it connectedly: “You, therefore,” he says, “since you are zealous for spiritual charisms, I also wish and accept this, as I said before; ^B nevertheless, seek to abound for the edification, that is, the utility of the Church.” For I am so far from forbidding you to speak in tongues that I even wish you to abound in them, provided you apply them to the public utility.

Vers. 13. “Propterea qui lingua loquitur, oret ut interpretetur.” He explains the manner by which this charism will result in the public utility. “Let him pray,” he says, “who speaks in a tongue, that he may also receive interpretation.” Thus they themselves are the cause of their not receiving interpretation, as they do not ask it from God.

Vers. 14. “Nam si orem lingua, spiritus meus orat, mens vero mea sine fructu est.” Some among the ancients, receiving the gift of prayer in a tongue, sounded out in the voice of the Persians or Romans, ^C but their mind did not know what was being said. Paul therefore says that “my spirit prays,” that is, the charism that moves the tongue; “but my mind is without fruit,” not understanding any of what is being said. Observe here how, in the course of his argument on prayer, he has demonstrated that one speaking with the tongue alone is useless even to himself. In this way, certainly, the divine John Chrysostom interprets it. Others, however, understand it thus: If I speak with a tongue, but do not interpret, my spirit, or my soul, is helped by itself; but my mind is without fruit, in that it does not also help others. Those who accept the text in this way, in my opinion, were afraid of the madness of Montanus. ^D For he introduced a heresy of this kind, that the prophets did not understand at all what they were saying, but, held by the Spirit, they would say certain things, yet they did not understand what they were saying. But this has no place here. For the Apostle did not say this about the prophets—that they did not understand what was being said by them—but about those who speak with tongues; and not even about all of them, but about some.

Vers. 15. “Quid igitur est? orabo spiritu, orabo et mente: psallam spiritu, psallam et mente.” What then, he says, is more advantageous? And what is it necessary to ask from God? To pray with the spirit, that is, with the charism; but nevertheless also with the mind, that is, to understand with the intellect the things of prayer; likewise also in singing...

^A VERS. 16. "For if you bless with the spirit, how will the one who fills the place of the unlearned say 'Amen' to your thanksgiving, since he does not know what you are saying?" When you sing, he says, if you bless with the spirit, that is, with the spiritual gift of tongues, "the one who fills the place of the unlearned," that is, the layman, "how will he say 'Amen' to your prayer?" For because you uttered "Unto the ages of ages" obscurely and in a tongue, he did not hear, and consequently he is not edified.

VERS. 17. "For you indeed give thanks well, but the other is not edified." Lest he appear to despise that gift entirely, he says: You indeed give thanks well, but with your neighbor's profit not resulting, your thanksgiving is useless.

VERS. 18. "I thank my God that I speak with tongues more than you all." Lest they suspect that, as if lacking this charism, he was for that reason disparaging it, he says that "I speak with tongues more than all."

VERS. 19. "But in the Church I would rather speak five words with my mind, that I might also instruct others, than ten thousand words in a tongue." "With my mind" means being intelligent and knowing what I say, so that I am able to interpret these things, that I may also help others. "Than ten thousand words in a tongue," that is, when I am not able to interpret them; for then the benefit returns to me alone. By "five words," he means every teacher ^B who applies appropriate medicines to each of our five senses.

VERS. 20. "Brethren, do not be children in your thinking, but in malice be infants; however, in your thinking be mature." After showing what the gift of tongues is, he subsequently uses a sharper tone, upbraiding them for pursuing childish things. For it is truly the way of infants to admire small things because they perhaps excite admiration and wonder, such as tongues, but to despise great things as if they offered nothing novel, such as prophecy. He therefore exhorts them here not to be puffed up or boastful, and not to know simply what malice is, like infants; but in their minds to be mature, that is, to discern which are the greater and more useful charisms. And in another way, one is an "infant in malice" who harms no one, but just like an infant, is guileless; yet in his "mind he is mature" ^C who, besides harming no one, also helps others, not only fleeing vice but also pursuing virtue, and guarding himself so as not to suffer harm in important matters. Akin to this is that saying: "Be wise as serpents, and guileless as doves."

VERS. 21. "In the law it is written that 'With other tongues and with other lips I will speak to this people, and not even so will they listen to me,' says the Lord." ^D

^A He again compares prophecy with tongues and shows it to be more excellent; and how this is so, will be made clear by what follows. He is accustomed to call the whole of the Old Testament "the law"; wherefore he says that what is written in Isaiah is written in the law. And in saying, "Not even so will they listen to me," he indicates that the miracle could have struck them with astonishment; but if they were not persuaded, the blame is theirs. For God always does what pertains to Him and shows His providence, even though He knows that they will not obey, so that they may be without excuse.

VERS. 22. "So then, tongues are for a sign, not to believers, but to unbelievers." But a sign strikes with awe, yet it does not entirely instruct or benefit; since it often even causes harm, just as a tongue without interpretation does, as he says further on, "they will say that you are mad." But further, signs are indeed given to unbelievers; for the faithful have no need of these, being already faithful.

"But prophecy is not to unbelievers, but to believers." Prophecy, he says, benefits the faithful by instructing them. Is prophecy, therefore, not for unbelievers either? And how does he say further on, "If all prophesy, and an unbeliever enters in"? Lo, for prophecy is for unbelievers too. It is possible, therefore, to say that the Apostle did not mean that prophecy is not useful to unbelievers, but that it is not as a useless sign, like the tongue. So, to say it in summary, the tongue is as a sign to unbelievers, that is, for the purpose of striking with astonishment only; but prophecy is useful both to the faithful and to unbelievers, refuting them, even if it is not said to be a sign to them.

VERS. 23. "If therefore the whole Church has come together in one place, and all speak in tongues, and simple men or unbelievers enter, will they not say that you are mad?" ^B He quietly indicates that the tongue also provides an occasion for harm, unless it has an interpretation. He says this to remove their pride. For since they thought that they were objects of admiration because of their tongues, Paul shows the opposite, that they are rather a cause of ignominy to them, since they are the reason why they appear to be mad. But lest you think that this is the effect of the gift, that is, that it brings disgrace upon the one who possesses it, he says that the foolish will say that you are mad. For "simple" or "unbelievers," he says, are such as those who in the times of the apostles said that they were filled with new wine. For more sensible people even receive some edification from tongues, as those who in the times of the apostles marvelled at them as they recounted the great works of God.

VERS. 24, 25. "But if all prophesy, and some unbeliever or simple man enters, he is refuted by all, he is judged by all: and thus the secrets of his heart are made manifest, and so falling on his face he will worship God, declaring that God is truly in

^A in you.» You see how prophecy is more beneficial, how by revealing the hidden things of the heart, it makes the unbeliever recognize God, fall on his face and worship, and confess that «God is truly in you?» This is what happened in the case of Nebuchadnezzar, for when Daniel revealed the dream to him, he said, «In truth, your God is the very God who reveals mysteries.» Know then from this what was meant by what was said earlier, «in revelation.» Behold, for revelation is a species of prophecy. Observe also how the Spirit is God, for he says, «God is truly in you.» Moreover, the Spirit is always in those who prophesy, for he said earlier that prophecies are given in the Spirit.

^B VERS. 26. «What then is it, brothers? When you come together, each of you has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification.» In olden times, they also composed psalms from a gift, and the gift of teaching was likewise given. He calls prophecy «revelation,» naming the genus from the species. He mentions the tongue so that the matter might not seem altogether contemptible, nor unworthy of the rank of a charism. «Let all these things,» he says, «be done for edification,» for this is the duty of the Christian, to edify and to benefit. But how can he who has only a tongue edify? If he comes together with one who has the interpretation, and the gifts are demonstrated in unity.

^C VERS. 27. «Whether anyone speaks in a tongue, by two, or at the most three, and each in turn, and let one interpret.» I do not forbid speaking in a tongue, but doing so without an interpreter. Do not, therefore, let many speak in tongues, lest confusion and disorder arise. «And each in turn,» that is, by succession. It is, however, absolutely necessary that there be an interpreter.

VERS. 28. «But if there be no interpreter, let him keep silent in the church, but let him speak to himself and to God.» If he does not have an interpreter, let him not speak in church, lest he appear a barbarian, uttering things unintelligible and foolish to the many. But if he be so vainglorious that he cannot bear to be silent, «let him speak to himself and to God,» that is, noiselessly and quietly to himself, so that the things said are audible to God alone, and not to men. ^D Observe, moreover, how, while appearing to concede, he dissuades.

VERS. 29. «But let two or three prophets speak, and let the others judge.» Vain seers also lurked among the prophets; for this reason he says, «let the others judge» these, lest any false seer be concealed. For just as was said earlier, there was a gift of discernment, so as to know the false and the true. For this reason he commands two or three to prophesy, both for the sake of better order and so that false seers might not hide in the multitude.

^A VERS. 30, 31. “But if something be revealed to another sitting by, let the first hold his peace. For you may all prophesy one by one, that all may learn, and all may be comforted.” He teaches good order here, and humility. For when the Spirit has inspired another, he says, you who were first, be silent; for if the Spirit had wished you to speak, He would not have moved the other. Then, offering him consolation, he says: “For you may all prophesy one by one”; that is, do not grieve; for you can, and another can, and all can in turn, and prophesy in succession. For the gift is not enclosed in one alone, but is given to all, so that the whole Church may learn and receive comfort toward virtue.

VERS. 32. “And the spirits of the prophets are subject to the prophets.” This also pertains to the consolation of him who is bidden to be silent. What he says is of this sort: Do not contend, nor stir up sedition. For the Spirit Himself—that is, the gift which is in you, and the operation of the Spirit who is in you—is subject to the gift of the other who has been moved to prophesy. And if the Spirit is subject, much more you, who possess the Spirit, ought not to be contentious. Some, however, have understood this in this way: The seers among the Greeks, ^B once they had been seized by a demon, even if they had wished it, could not be silent. But our holy prophets do not act in this way; rather, it is in their own power, he says, either to speak or to be silent. And this is what he means: the spirits of the prophets, that is, the gifts, are subject to them, and it is in the power of the prophets to be silent or not to be silent. For so that he who has the gift might not say, “How can I be silent as you command, when I speak being moved by the Spirit?”, he says that this Spirit who moves you is subject to you, and it lies in your own power from then on to be silent; and do not falsely pretend the Spirit in vain. ^C

VERS. 33. “For God is not the author of confusion, but of peace, as in all the Churches of the saints.” He shows that this also pleases God, that the first one should be silent; for God is not the author of confusion and disorder (which arises from the fact that they do not keep silent, but all wish to prophesy), but God is the author of peace. But this peace is practiced in all the Churches of the saints—that is, the faithful; for there are also churches of the Greeks and of the Jews. Be ashamed, therefore, to live beyond and against all the Churches.

VERS. 34. “Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are to be under obedience, as also saith the law.” ^D Since he had ordered all things beautifully—both the matters concerning tongues and those concerning the prophets—so that many might not prophesy and confusion and sedition arise from it, now he also restrains the tumult of women, saying: “Let them keep silence in the church.” Then, what is greater, he says more fittingly

for them to be in subjection. For subjection indicates silence accompanied by fear, as is the case with bondwomen. He calls the book of Genesis a law, for it is written: “Unto thy husband shall be thy turning, and he shall rule over thee” (Gen. III, 16). If, therefore, it was ordained that they be subject to their husband, much more so to the spiritual teachers in the Church.

“If, moreover, they wish to learn anything, let them ask their own husbands at home.” (VERS. 35) Just as if someone were to say, “Unless they speak, how will they learn what they are ignorant of?” He says, let them learn it at home from their husbands. This makes both those women orderly, and the men more attentive, since they ought to repeat to their wives, when they ask them, what they have heard in the Church, and, as it were, to deposit it with them. Observe, however, that not even regarding necessary matters or the welfare of the soul is it permitted for women to speak in the Church.

“For it is a shameful thing for women to speak in the Church.” Because those women perhaps thought that it was an ornament to them to blend spiritual conversations in the Church, he, on the contrary, asserts that this redounds to their disgrace and shame.

(VERS. 36) “Or did the word of God go forth from you? Or did it reach you alone?” The discourse is shaped as if against certain ones contradicting him. For why, he says, do you oppose me, and do you not think it is good that women should be silent in the Church? Are you the teachers? And did the preaching (the word) go forth from you to the others? Or was the faith established among you alone? And is it not right that you receive what has been received by others? Therefore, ^B you are neither the first believers, nor the only ones. It is necessary, therefore, that you also should love what is acceptable to the whole world.

(VERS. 37) “If any man seems to be a prophet or spiritual, let him acknowledge what I write to you, that they are the commandments of the Lord.” This, which is the strongest of all, he has placed in the final position: God, he says, commands these things through me; and he who is considered a prophet among you, or has some other spiritual gift, that is, of knowledge, will certainly acknowledge this.

(VERS. 38) “But if any man is ignorant, let him be ignorant.” That is to say, I have spoken; let him who wishes, obey. To speak thus is the mark of a man not promoting his own will, but looking to the common interest. Now Paul is accustomed to do this, where it is not strictly necessary to set himself against anyone. For why is it necessary for Paul ^C to resist others, and to wish to persuade them that the things he says are the commandments of God, and that, too, when he is speaking to his own disciples, and has said that the spiritual man will acknowledge these things, that they are divine? For it is evident that all would have rushed to say that they were divine, so that they might appear to be spiritual.

(VERS. 39) “Therefore, my brethren, desire to prophesy, and do not forbid to speak with tongues.” Having discussed the charisms, he then interposed in the middle ^D

regarding the subject of women. Now, therefore, he speaks again about the charisms, and gives the primacy to prophecy, saying, “Desire,” but to tongues he gives the second place. He did not say, “Permit to speak,” but, “Do not forbid,” which is what we are accustomed to say regarding things that are not necessary, neither urging nor discouraging them.

(VERS. 40) “Let all things be done decently and in order.” As in a summary, he corrects everything here, both the things pertaining to those who speak in tongues and those pertaining to women speaking in the church; and simply, everything among them that is not being done in due order. But they could be done decently and in order, if those who speak in tongues speak with an interpretation, and not as if they were raving; if the prophets yield to one another; and if the women are silent.

CHAPTER XV

(VERS. 1) “Moreover, brethren, I declare to you the gospel which I preached to you.” He enters upon the discourse concerning the resurrection, which is the head of our faith. For if there is no resurrection, neither has Christ been raised; and if He has not been raised, neither was He incarnate; and in this way our whole faith vanishes. Since, therefore, the resurrection was thus limping among the Corinthians (for those wise in external wisdom would have accepted everything rather than the resurrection), Paul contends about this. Most wisely, however, he calls back to their memory those things which had already been entrusted to their faith. For he says, “I am telling you nothing new, but what was already known to you, but had been forgotten; this I declare to you, that is, I call to your memory.” By calling them “brethren,” he at once mollified them and reminded them of the source from which we became brethren, clearly, from the advent of the incarnate Christ—whose faith was being endangered—and from baptism, which is a type of the burial and resurrection of the Lord. And by saying “Gospel,” he calls to mind the myriad good things of which we have partaken through the incarnate advent and the resurrection.

“Which also you received.” He did not say, “which you heard,” but, “which you received”; for they had received the Gospel not by word alone, but through works and miracles; and at the same time, this is to persuade them to keep it as a deposit.

“In which you also stand, by which you are saved.” Although they were somewhat shaken, he nevertheless asserts that they stand in this, willingly pretending not to know, and preempting them, so that even if they wished very much to deny it, they could not. But what would be the gain if you stand in this? Clearly, to be saved.

(VERS. 2) “By which word I preached to you.” What he says here is something of this sort: “Concerning the fact that there is a resurrection, I do not declare anything to you, for you were not shaken in this. But perhaps you need to learn in what manner the resurrection comes to pass.

EXPOSITION ON THE FIRST EPISTLE TO THE CORINTHIANS - CHAPTER XV

^A of the knowledge of the matter you have need, by what manner I preached the resurrection to you: and this I make known to you, how clearly the resurrection is to come.

“If you hold fast, unless you have believed in vain.” Since he had said, “You stand,” lest he should make them more sluggish, he adds, “If you hold fast.” You hold fast, however, completely, “unless you have believed in vain,” which is to say, unless you are named Christians to no purpose. For the sum of Christianity lies in the dogma of the resurrection.

VERS. 3. “For I delivered to you in the first place, that which I also received.” As the dogma concerning the resurrection was great, “in the first place I delivered it to you,” for it is as it were the foundation of the whole faith. “And I received it,” I also, from Christ, namely. Just as I therefore hold it, you also ought to hold it; and as you have received it in the first place, now you are not right to doubt, at least on account of the time.

“That Christ died for our sins, according to the Scriptures.” These are the words of Christ speaking in Paul, quite clearly. Since the Manichaeans were going to say that Paul calls sins “death,” and liberation from them “resurrection,” he saw fit to refute them through these words. For Christ died: by what death? Wholly corporeal, by no means that of sin; “For He did no sin.” But if they should be so shameless as to dare to affirm that He also died the death which is in sins, how does he say, “For our sins He died”? For if He Himself were a sinner, how did He die for our sins? Moreover, by saying, “According to the Scriptures,” he refutes them most clearly. For everywhere the Scriptures bear witness to this corporeal death of Christ, as it says: “They dug,” he says, “my hands and my feet”; and, “They shall look on him whom they pierced”; and, “He was wounded for our iniquities”; and, “For the sins of my people he comes to death.”

^C “And that He was buried.” Therefore He also had a body; for that which is buried is a body. He did not add, however, “according to the Scriptures,” either because the burial of Christ was evident to all, or because “according to the Scriptures” is set down as applying commonly to both.

“And that He rose again the third day, according to the Scriptures.” And where do the Scriptures say that “on the third day He rose again”? Through the type of the prophet Jonah; and before this, through that of Isaac, who was saved alive for his mother on the third day and not sacrificed, and through countless other types; and from the words of Isaiah: “The Lord wills to cleanse him from the stroke, to show him light”; and of David: “Thou wilt not leave my soul in hell.”

VERS. 5. “And that He was seen by Cephas.” In the first place, the worthy

^A he places the one who excelled all others in authority. And yet the Gospel testifies that he appeared first to Mary Magdalene. Truly so, but among men he was seen first by Peter, as he who held the first place among the disciples. For it was fitting that he who had been the first to confess Christ should also be the first to see the resurrection; and because he had denied him, he appears to him first, so as to show him that he has not been cast aside.

«Then to the twelve.» ^B And yet Matthias was appointed in the place of Judas after the Lord’s ascension: how then does he say: «Then to the twelve?» We reply, therefore, that it is likely he appeared to Matthias also after the ascension, since he appeared to Paul as well, who was called after the ascension; for this reason he did not state the time, but placed it indefinitely. Some, however, say that it is a scribal error. Or that the Lord, knowing and seeing with his foreknowing eye that he would be numbered among the eleven, appeared to him, so that in this respect he would not be seen as inferior to the rest of the apostles. Something of this kind blessed John also relates, saying: «But Thomas [was] one of the twelve.» For one might better say that he numbered Matthias among the rest of the apostles according to his foreknowledge, rather than Judas after his betrayal and hanging.

VER. 6. «Then he was seen by above five hundred brothers at once.» After the demonstration from the Scriptures, he brings forward as witnesses the apostles and the rest of the faithful men. Some, however, take «above» to mean «from on high» or «from heaven.» For he appeared to them from above and over their heads, so that he might also confirm his own ascension; though others understood «above» to mean «more than five hundred.»

«Of whom the greater part remain to this present day, but some also have fallen asleep.» I have, he says, living witnesses. And by the term «fallen asleep,» he laid the foundation for the resurrection; for he who sleeps also rises again.

VER. 7. «Then he was seen by James.» By the brother of the Lord, whom he says was established by him as the first bishop of Jerusalem.

«Then to all the apostles.» For there were also other apostles, such as the seventy.

VER. 8. «And last of all, as by one born out of due time, he was seen also by me.» ^D This saying is one of humility. And he has used this humility wisely, so that when he brought out that great statement, «I labored more abundantly than them all,» it might not be disbelieved as arrogant. An «abortive» is properly called a fetus in the womb which has not completed its proper time of growth, which a woman casts out. Because, therefore, he himself says that he is unworthy of the apostolic office and is a castaway, he named himself thus, as being imperfect and immature so far as the dignity of the apostle is concerned. Some have understood «abortive» to mean the latest born, because he is also the last of the apostles.

And he saw the Lord; for James ^A was not inferior to the other five hundred, because he saw the Lord last of them.

«For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the Church of God.» He delivers a judgment on himself; and he did not say, [the least] of the twelve only, but of all the others as well. Observe, too, how by these words he makes mention of the sins from which he has been liberated through baptism, so that he might show what God has bestowed upon him. But for what reason does he mention his own deficiencies while bringing himself forward as a witness of the resurrection of Christ, as one who was also seen by Him? It is that he might be the more credible. For he who truthfully sets forth his own insults would not falsely favor another.

«But by the grace of God I am what I am.» His deficiencies, he reckons to his own account; but his accomplishments, he attributes to the grace of God.

«And His grace which was in me was not ^B empty, but I labored more abundantly than them all.» And this he has said with submission; for he did not say, I have performed deeds worthy of the grace, but, «The grace of God,» he says, «was not found vain in me.» How? In that I labored more than all the apostles. And he did not say, I have been in perils, but, speaking submissively, he used the term «labor,» in order to prune back his own praise. But in order that he might appear trustworthy, he speaks these things concerning himself. For it is necessary that a teacher should be worthy of belief.

«Yet not I, but the grace of God with me.» Even the laboring itself belongs to the grace of God, not as an achievement of my own.

«Whether therefore I, or they, so we preach, and so you believed.» Whether I have labored more, or they, he says, we all agree regarding the proclamation. And he did not say, If you do not believe me, obey them; for he would have belittled himself ^C and shown himself to be a less than faithful witness for the truth. But he states that he is sufficient by himself, and that they too are abundantly sufficient by themselves. And by saying, «We preach,» he indicates the truth of what is said. For we do not speak in a corner, but openly; and not only at one time, but even now.

«And so you believed.» He did not say, You believe now, because they were wavering. Yet he calls their faith, too, along with the other things, a witness to the truth. For you would not simply have believed, he says, in fictitious and deceitful words, if you had not been persuaded that what was being preached to you was true.

«Now if Christ be preached that He is risen from the dead, how say some among you that there is no resurrection of the dead?» He reasons excellently. For having demonstrated before that Christ is risen, and that He is so preached by him and the apostles, ^D

^A from His resurrection he confirms the common resurrection of all, as the rest of the body follows the Head. He does not, however, direct his accusation against everyone, lest he make them more shameless; but, «Some,» he says, «say.»

VERS. 13. «If there is no resurrection of the dead, then Christ is not risen.» Lest they should say that Christ is risen, but that there will not be a universal resurrection, he establishes this, saying: «If there is no resurrection, then Christ is not risen,» for each is a confirmation of the other. For why should He have risen, if He were not to be the first-fruits of us?

VERS. 14. «If Christ is not risen, then our preaching is in vain, and your faith is also in vain.» For if, having died, He had no power to rise, then neither has sin been taken away, nor has death been destroyed; and consequently, we have preached in vain, and you have believed in vain.

VERS. 15. «And we are found false witnesses of God, because we have testified of God that He raised up Christ, whom He did not raise up, if in fact the dead do not rise.» We are found godless, he says, because we have slandered God, saying that He raised Him up. But this follows if the dead do not rise. Wherefore, since the consequence is absurd, neither is that to be believed, namely that the dead do not rise.

VERS. 16, 17. «For if the dead do not rise, then Christ is not risen. And if Christ is not risen, your faith is in vain.» ^C Again he contends with the same argument. For Christ rose for this reason, that He might bring about a universal resurrection. If there is no resurrection, then not even He rose. But this being granted, your faith is in vain; which is absurd.

«You are still in your sins.» For if He did not rise, neither did He die; and if He did not die, neither did He dissolve sin; for His death is the dissolution of sin. «Behold indeed,» he says, «the Lamb of God, who takes away the sin of the world.» Now he called Him a Lamb altogether because of the slaughter. But if sin has not been taken away, you are still in it. Why then have you believed that you were set free from it?

VERS. 18. «Then also those who have fallen asleep in Christ have perished.» That is, those who have died for the sake of Christ and have borne witness have perished, if there is no resurrection. Furthermore, all Christians simply, who have fallen asleep in faith toward Christ and in a narrow and afflicted way of life, have perished, being deprived of the joys of the world and not being destined after this to enjoy any good thing, if there is to be no resurrection.

VERS. 19. «If in this life only we have hope in Christ, we are of all men the most pitiable.» If our affairs ^D extend only as far as this life, and...

we are those who have hope in Christ—that is to say, those who have placed their hopes in Christ—and there is no other life ^A there, then we are the most miserable of all men, since we have never enjoyed present things, as has also been said above, and we shall not have future things, because we shall not even be resurrected, as some say. But perhaps someone might say that the soul alone will enjoy these goods. And what of that? For it is not this alone that has labored, but the body also. Where, then, is the justice, if the body, which has endured the greater labor, should pass into non-existence and enjoy no good thing, while the soul alone is crowned?

VERS. 20. «But now Christ has risen from the dead, and has become the firstfruits of those who have fallen asleep.» Having shown how many absurdities arise from not believing in the resurrection, he resumes his discourse, saying something to this effect: These things follow if there is no common resurrection, namely, that not even Christ has been raised. But Christ has been raised; therefore, there shall be a common resurrection, and these absurdities will not happen. ^B Continually, moreover, he adds, «from the dead,» stopping the mouths of the Manichaeans. If there are «firstfruits» of those who have fallen asleep, then it is necessary that they too must rise. For the firstfruits implies those who follow; just as when one among many begins first to do what the rest are subsequently to do.

VERS. 21, 22. «For since by man came death, and by man came the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive.» He adds the reason by which he confirms what has been stated. He says it was necessary that the nature which had been defeated should itself conquer, and that he who had been cast down should himself overcome. For in Adam—that is, through the fall of Adam—all became subject to death. Thus, therefore, in Christ all shall rise; that is to say, because Christ was found ^C sinless and not liable to death, and although He underwent death voluntarily, He rose again, inasmuch as it was impossible for the Prince of Life to be held by corruption. And all these things are against the Manichaeans.

VERS. 23. «But each in his own order.» Lest, upon hearing that «all shall be made alive,» you should think that sinners are also to be saved, he added: As far as rising is concerned, «all shall be made alive»; however, «each» shall be «in his own order» and according to that for which he is worthy.

«Christ the firstfruits, afterward those who are Christ’s at His coming; then comes the end.» Christ became the firstfruits and the way of the resurrection; after Him, therefore, those who are His—that is, the faithful and those who have been approved in Him—shall rise first, when He comes from the heavens. For this is what is meant by, «at His coming.» For it is fitting that the just should enjoy a certain privilege in the resurrection

^A since they shall be caught up into the air to meet the Lord, and will be raised beforehand, while the sinners remain below as condemned men, awaiting the Judge. Then follows the end of all things, and of the resurrection itself, since all shall be raised together. For it will not be as it is now—with only Christ having risen, while human affairs remain in their former state—but rather, everything shall reach its end.

«When He shall have delivered up the kingdom to God and the Father.» Scriptural teaching knows of two kingdoms: one by way of appropriation, and one by way of creation. By the name of creation, He exercises authority over all—Greeks, Jews, and even the demons themselves, even against their will. But He reigns over the faithful and the saints, who submit of their own free will, by way of appropriation. Concerning this kingdom, Scripture says: «Ask of Me, and I will give Thee the nations,» and, «All authority has been given to Me.» ^B And this is what He delivers up to the Father—that is to say, He accomplishes and perfects it. For example, if a king sets his son to wage war against nations that have plotted a rebellion, in order that he might bring them into order: when the son has concluded the war, and the nations are subdued and brought under control, then he is said to deliver the war to his father—that is to say, he shows that the work entrusted to him has been fulfilled. Paul therefore says that when the Son has subjected all things, then the end shall be. For then our Christ shall reign perfectly, no longer with us divided between God and the prince of this world; for having seized the kingdom which had been plundered by the tyrant, He presents it, free, to the Father.

«When He shall have abolished every principality, and every authority and power.» That is, when He has conquered and silenced the wicked powers. For although they are active in many ways now, at that time they shall be silenced. ^C

«For He must reign, till He hath put all enemies under His feet. The last enemy that shall be destroyed is death.» Since he had said that He is going to abolish the apostate powers and erect trophies of victory, it was likely that some might doubt and say: "Perhaps He will grow weak before He accomplishes all these things, and will be unable to fulfill them." To this he replies: "Not at all; He shall not be stripped of His strength, but 'He must reign'—that is, He must act as a King and as one powerful—until He has subjected His enemies, and, last of all, death." For if He has subjected the devil, it is clear that He will also subject his work—death. ^D And how would it appear that it has been subjected, if it did not vomit forth the bodies which it held? For then it is truly defeated, when even the spoils are...

captured. Do not therefore, he says, upon hearing that he shall destroy every principality and authority, fear that he will be weakened and not perform these things. For he will perform all things, ^A ruling and directing the war until he has subjected all. Do you see that the word "until" is not laid down to imply the destruction of the "after this"? Rather, it is for the reason for which it has been stated. For his kingdom, he says, endures and does not weaken until he has brought all things to completion. But after he has brought them to completion, much more so: "for of his kingdom there shall be no end." And Gregory the Theologian says that he is said to reign here, that is, to effect the subjection operationally, and to place us under his kingdom; whence, even after we shall have been subjected to him, such a kingdom ceases, that is, the effort and energy [directed] toward our being ruled by him. For just as a builder builds until he has placed the roof, but after this ceases from this work of building, so also the Son reigns, that is, he exercises his reigning ^B toward us until we have been ruled. "For he subordinated all things under his feet."

But when he says that all things have been subordinated, it is clear that it is except for him who subordinated all things to him. "Since he spoke concerning the Son, that he will destroy the enemies and will erect a trophy, he feared lest the Son be thought to be some other unbegotten principle. Therefore, he refers all things to the Father, saying that he himself subordinated the enemies to the Son. And because he was writing to Greeks, who held the opinion that Zeus had risen up against his father Saturn and cast him out of the kingdom, he feared ^C lest they suspect something of the sort concerning the Son, as one having revolted against the Father, and so he says that all things have been subordinated to the Son, except for the Father; for that one rather subordinated all other things to the Son.

"But when all things shall have been subordinated to him, then also the Son himself shall be subordinated to him who subordinated all things to him." So that no one may say, "If the Father is not subordinated to the Son, nothing prevents the Son from being stronger than the Father," he removes this suspicion out of an abundance of caution, and says that the Son also shall be subordinated to the Father, showing the great concord ^D and unanimity of the Son toward the Father. Know, therefore, that the Father is the cause and source of this power in the Son, and do not think that the Son is some other power opposed to the Father. But if he has used a humbler expression than is necessary, do not be surprised; for it is the custom of Paul, whenever he intends to pull something up by the roots, to use much redundancy; as, for instance, intending to show that a faithful wife is not harmed by living with an unbelieving husband, he said that "the unbelieving husband has been sanctified 1 Cor. VII, 14 by the wife"; not saying this, that the man, being an unbeliever, becomes holy, but by the excessiveness of the phrase showing that the faithful [wife] is not harmed at all. So also in this place, by the word of subjection, he utterly removes the wicked.

^A suspicion which one might have entertained, that the Son is perhaps stronger than the Father, inasmuch as he is able to accomplish such things. But Gregory the Theologian asserts that the Son, by making all that is ours his own, considers even our subjection to be his own. For now, indeed, we are in rebellion against God; the unbelievers by denying him, and the faithful, since many of us are enslaved to the passions, and in this regard we are insubordinate. But when the former shall acknowledge whom they now deny, and the latter shall be transformed from these passions in this present life, then in every way the Son is said to be subjected; for by putting on the person of humanity, he makes what is ours his own.

That God may be all in all.

VERS. 29. ^C

Else, what shall they do who are baptized for the dead, if the dead rise not at all? Why then are they baptized for the dead?

VERS. 30. ^D

Why do we also stand in jeopardy every hour?

^A of gaining anything? For even if someone might choose to hazard peril for the sake of vain glory, he might choose to do so once or twice; but to be in peril every hour, as we are, is the greatest demonstration that we are fully persuaded concerning the resurrection.

• "I die daily, by your rejoicing which I have in Christ Jesus our Lord." ^B Having said, "We are in jeopardy," he pointed out the perils; or rather, something greater, namely, daily deaths. But how did he die daily? By the promptness of his mind, and by being prepared for this, and by the fact that he was enduring such things as brought death upon him. "By your rejoicing," that is, by your progress, in which I boast. For the boasting of a teacher is the progress of his disciples. Then, attributing this to Christ, he says, "Which I have in Christ Jesus"; for it is His work, not mine. And he very wisely reminds them of this, saying, "As I boast of your progress, so shall I be covered with shame if you continue to the end so miserably as to disbelieve the resurrection."

• "If after the manner of men I have fought with beasts at Ephesus, what advantageth it me?" ^C As far, he says, as pertains to men, I have fought with beasts; for what if God snatched me from the perils? What then is it to my profit, if there is no resurrection? He calls his contention against the Jews and Demetrius the silversmith a fighting with beasts. For what did these differ from wild beasts?

• "If the dead rise not, let us eat and drink; for to-morrow we die." If the dead are not raised, neither will there be any enjoyment there; let us then enjoy the goods of this life, that is, eating and drinking; for these are all that we shall gain. He brought forth this expression from Isaiah (Isa. XXII, 13), mocking the senselessness of those who do not believe in the resurrection.

"Be not deceived: evil communications corrupt good manners." He turns his discourse to exhortation; but he quietly accuses them as though they were senseless and fickle folk: for this is what he indicates by saying, "Be not deceived." He calls "good manners" those which are easily imposed upon; he signifies, however, that others entice them into such things.

• "Awake to righteousness, and sin not; for some have not the knowledge of God." ^D As if they were drunkards, he says, "Awake"; and "Righteously," as if to say, "usefully." For one can also be sober unrighteously, as for example, for an evil purpose. "And sin not," he says; for from this it comes that you also disbelieve the resurrection. For those who are conscious of their own evil deeds are not persuaded that there is a resurrection, for fear of the punishments. They have "not the knowledge of God," those who disbelieve the resurrection. For they do not know the power of God.

He did not say, "You have," but "They have," making the accusation easier and more tolerable. ^A *Ad pudorem vobis hæc dico.* [To your shame I say this.] Having rebuked them sufficiently, he consoles them, saying: I said these things to you, not as an enemy reproaching you, but in order to put you to shame, so that I might bring you back to amendment, once you are made ashamed and are thinking of what is proper.

VERS. 35. *But someone will say, "How are the dead raised? And with what body do they come?"* He did not say, "You say," so that the discourse might be made more tolerable, as if he were inquiring about others who do not believe. There are two things being questioned: the mode of the resurrection, how the body that has once been dissolved is raised; and with what body it rises, this one or another. And by the example of the grain he resolves both. ^B

VERS. 36. *Foolish one, what you sow is not made alive unless it dies.* From something transparent, and from what is done by them daily, he makes the solution; for this reason he calls them foolish, as being ignorant of such manifest things. "You," he says, "who sow, you who are corruptible, why do you doubt concerning God?" "It is not made alive," he says, "unless it dies," using the wording, not of seeds, but of bodies proper and appropriate. For he did not say that it does not germinate otherwise unless it is dissolved, but, "It is not made alive unless it dies." Observe, moreover, how he turned the argument to the contrary: for to them it seemed ambiguous how we are raised after death; but he asserts the opposite, namely that we are raised for this very reason: because we die; as if it were not permitted to be vivified in any other way, if there were no death. ^C

VERS. 37. *And what you sow, you do not sow the body that is to be, but a bare grain, perhaps of wheat or some of the others.* Having said that there were two questions, how the dead are raised and with what body, he resolved how they are raised: that it is through dying, just as the grain. Now, however, interpreting with what body they are raised, he resolves the other question also, and says that the same body is raised, or one of the same essence, but more splendid and elegant. But the heretics contend that the same body is not raised; for they say that the Apostle indicates this by saying, "Not the body that is to be." But the Apostle does not say this. What then? [He means:] You do not sow such as it will be, namely, splendid and elegant, but a bare grain; yet nevertheless, the stalk grows up more decent and beautiful. It is not entirely the same, because a stalk was not sown, namely, with the stem and the ears, but a bare grain; nor is it entirely another or different [body], ^D because the stalk is not from another grain, but from that bare one.

VERS. 38. *But God gives it a body, just as He willed.*

^A If, therefore, God gives a body, why are you still curious and inquiring as to what kind of body we are raised in, and why do you distrust the resurrection, when you hear of the power and will of God? For God does indeed raise the body that has been dissolved, but He makes it more beautiful, more decent, and more spiritual. This can also be found in seeds, for the sprout that rises is more beautiful and elegant than the seed that was cast down. *And to each of the seeds its own body.* This stops the mouths of the heretics irrefutably, who claim that the same body is not raised in the resurrection, but a different one. For behold, you hear that his own body is given to each. *Not all flesh is the same flesh, but there is one flesh of men, another flesh of cattle, another flesh of birds, and another of fish.* ^B Lest upon hearing about grain, you think that, just as in this case all stalks rise equal in honor, so too all will be equal in the resurrection; he wishes to show that there is a difference among those who are rising (which he also hinted at beforehand by saying, *Each in his own order*), and he says, *Not all flesh is the same flesh.* This means: not all rise in the same honor, but they have a difference, first, the just compared to the sinners, [which is] the same difference that celestial bodies have compared to terrestrial ones. Then, there is also a great difference in degrees among the just themselves, as he will say later as he proceeds, and likewise among the sinners themselves. For he says, just as there is a difference in the flesh of men, and of cattle, and of the rest of the animals, so also there will be a difference for sinners in their punishments. Everything, therefore, that has been said up to this point is concerned with the difference among sinners. For he speaks about the just later on, when he enumerates the ^C celestial bodies. *And there are celestial bodies, and terrestrial bodies: but different is the glory of the celestial, and different is the glory of the terrestrial.* Here, as I also said above, he indicates the difference between the just and the sinners; calling the former celestial bodies, but the latter, the sinners that is to say, terrestrial; and while there is one glory for the just, the other for the sinners is not "glory" (for this must not be understood in that way), but their manner of life. *There is one glory of the sun, and another glory of the moon, and another glory of the stars: for star differs from star in glory.* Just as a little while ago he spoke of the differences in the bodies of sinners, beginning from men, and next mentioning birds, cattle, and fish, because the sinners too, having been made men from the beginning, then fell down into the likeness of irrational beasts; so too he indicates the differences among the just. ^D For all are indeed in glory, but the light of the sun is one thing, and that of the moon is another, and so on down to the common ones. For indeed stars differ from stars in glory, that is to say, in light; for the glory of the stars is light. But some have understood the celestial bodies to be the angels, not appropriately, I think.

^A And this becomes manifest from the fact that He brings forth the sun, and the moon, and the stars. Hence, the discourse is concerning these.

"So also is the resurrection of the dead." "So"—how? In much difference, just as the examples already written have shown. "It is sown in corruption, it is raised in incorruption." Above, when he was speaking about seeds, he used words appropriate to bodies; as when he said, "It is not made alive, unless it die." Now, speaking of bodies, he uses words appropriate to seeds. "It is sown," he says, "in corruption." He refers here not to the sowing that occurs in the womb, but to the depositing of the dead bodies in the earth, as if he meant: The dead body is laid down in the earth in corruption, that is, so that it may be corrupted. He rightly said "It is raised," and not "It is born," so that you might not think the work to be of the earth.

^B "It is sown in dishonor, it is raised in glory." For what is more dishonorable than a dead body? But it is raised in the glory of incorruption, even if not all shall enjoy the same honor.

"It is sown in weakness, it is raised in power." For up to an interval of five days, the flesh is not able to persist against corruption; but it is raised in the power of incorruption, henceforth immune to all corruption, even if this incorruption is for the wicked a means to greater punishment.

"It is sown a natural body, it is raised a spiritual body." The "natural body" is that which is governed by the powers of the soul, and in which the soul has the authority and the lordship. The "spiritual" body, however, is that which makes abundant use of the operation of the Holy Spirit, and is governed in all things by Him. ^C For even though the Spirit works in us now, He does not work in this manner, nor always; for He departs from those who commit shameful deeds. And while the Spirit is present, the soul rules the body; but then, the Spirit will remain continuously in the bodies of the righteous. Or he simply calls it "spiritual" because it is incorruptible, as being more subtle and light, such that it might even be carried on the air—yet not in the way Origen says, as "airy and ethereal," namely, composed of the substance of air and ether. But if you doubt the incorruption, look at the celestial bodies, which have hitherto been worn out by neither age nor fatigue. For He who created those things to be such will also make our corruptible nature incorruptible. ^D

"There is a natural body," which we have now in the present life. "And there is a spiritual body," which we are to have in the future—the same indeed, but spiritual, that is to say, incorruptible.

"So also it is written: The first man Adam became a living soul; the last Adam a life-giving Spirit." And yet, the one is written, but the latter is not written as such; however, he declares that what follows from the sequence of events is to be held as written:

just as the prophet said Jerusalem would be called the city of righteousness, even though it was not explicitly called so. ^A And the Gospel says the Lord is to be called "Emmanuel," and yet He was not called by that name, but the reality itself gave forth this title. The first Adam, therefore, was an animal man; that is, he had a body governed by animal powers. But the last Adam, who is the Lord, became a life-giving Spirit. He did not say "a living Spirit," but "life-giving," stating [by this] something greater. For the Lord possessed the Holy Spirit substantially united with Him, through Whom He made His own flesh live, and through Him bestowed incorruptibility upon us. ^B Thus, we have the pledges of this corruptible life in the first Adam, but of the future life, in Christ.

Vers. 46. "But it is not the spiritual that is first, but the animal, then the spiritual." Lest someone say, "Why do we have an animal and inferior body now, while the spiritual one is yet to come?" he says that the principles of both were ordained in this way. For Adam is prior, and Christ is subsequent. Wherefore our affairs always progress toward the better; believe, therefore, that even the corruptible and inferior things which are now in you will be transfigured into incorruptible and better things.

VERS. 47. "The first man is of the earth, earthly; the second man is the Lord from heaven." ^C In order that they might not be negligent of the best life, he intends henceforth to urge them toward a life pleasing to God, and he says that "Adam was of the earth"; therefore he is also so named; for "Adam" signifies an earthly and dusty being. "The second man," he says, "is the Lord from heaven." And he bestows a name upon the one from what is inferior, but upon the second, from that which is more excellent; not that man, or the humanity assumed by Christ, was from heaven, as the witless Apollinarius raved, but because there is one Person of the one Christ, and so man is said to be from heaven on account of the union, and God is said to have been crucified for the same reason.

VERS. 48. "As is the earthly, such are those who are earthly." This means: thus shall they perish and die, or [it means] that they who are attached to the earth shall die the death of sin. "And as is the heavenly, such also are those who are heavenly." That is, thus shall they remain immortal and shining. ^D For even if the second Adam died, He died so that He might destroy death; or [it means] that they shall be glorified in this way, those who have lived a divine life, as those who set their minds on heavenly things.

VERS. 49. "And as we have borne the image of the earthly, we shall also bear the image of the heavenly." Here he reveals more clearly the hortatory mode of his discourse. By "image of the earthly," he refers to wicked deeds, and by "image of the heavenly," the good ones. Therefore, just as we have lived in vices as sons of the earthly man, and what

^A of earthly things we think, so too let us now live in virtue, preserving the image and imitation of the heavenly one. The image of the "earthly" is also this: "You are dust, and to dust you shall return." The image of the "heavenly" is the resurrection from the dead and incorruptibility. Therefore, if these things are to be understood as being said about the resurrection and not about conduct, then the clause, "We shall also bear the image of the heavenly," should not be understood or written as if it were stated in the way of advice or exhortation, but as an indication of a future event, that is, that we are going to bear it.

VERS. 50. "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God." Since he had said, "the image of the earthly," as if interpreting this, he says that "flesh and blood" are the image of the earthly; that is, carnal actions and the things proper to the density of the body, which "cannot inherit the kingdom of God."

"Neither does corruption inherit incorruption." That is, malice, which corrupts the nobility of the soul, cannot be an heir to that glory and those incorruptible goods. You may, however, take all these things—not as if they were said about conduct, but about the resurrection—for example, "flesh and blood," as if to say: "Such a corruptible body, consisting of flesh and blood, will not enjoy the kingdom in the future age." For there is no food and drink there by which a body of this kind is nourished. "Neither does corruption," that is, the corruptible body, "inherit incorruptible things." It is necessary, therefore, that our body be made spiritual and incorruptible. You should know, however, that Chrysostom accepted these words as spoken by the Apostle by way of exhortation, by which he encourages us to a most excellent life.

VERS. 51. "Behold, I tell you a mystery." He returns to the discourse on the resurrection and says that he is about to tell them something ^B fearful and secret. By this, he also indicates that he deems them worthy of great honor, in that he reveals secrets to them.

"We shall all indeed not sleep, but we shall all be changed." He says, "Not all shall die, yet all shall be changed, and even those who do not die, that is, shall be transformed into incorruptibility." Do not fear, therefore, that because you die, you will not rise again. For behold, I tell you that some will not die, and yet this is not sufficient for them for that resurrection, unless they be changed also, and thus come to immortality from that mortality of the bodies which they have. Just as, therefore, it does not profit those that they do not die, so it will not harm us that we die. For even for them, the change is death; for corruption dies ^C in them, being changed into incorruptibility.

VERS. 52. "In a moment, in the twinkling of an eye, at the last trumpet." In a most minute and indivisible space of time, and as by the movement of an eyelid, such great things shall take place: which ^D

^A is a matter truly worthy of wonder. For one must marvel not only that bodies that have decomposed shall rise again, nor that each shall receive what is his own, but that it shall happen so rapidly that it cannot even be expressed in words. ^B Some, however, have understood "at the last trumpet" as if interpreting it from the Apocalypse of John the Evangelist. For there being seven trumpets, he says, the first ones bring about the consummation of men (for they are not all consumed at once, but in succession); and this, he says, is the dispensation and ordering of God, so that those who are left behind, seeing the first ones perishing, may themselves repent. But the last trumpet brings about the resurrection and the transformation of those who have already risen, "in a moment, in the twinkling of an eye."

"For the trumpet shall sound, and the dead shall rise incorruptible." Lest anyone doubt how such great things can come to pass in the twinkling of an eye, he provides authority for the statement from the power of God who does these things, and says, "The trumpet shall sound, and they shall come to pass"—similar to the passage, "He spoke, and they were made." For the trumpet signifies nothing else but the command and nod of God, which forestalls all things.

"And we shall be changed." He does not say this about himself, but about those who will be found alive at that time.

VERS. 53. "For this corruptible must put on incorruption, and this mortal must put on immortality." Lest anyone, hearing that "flesh and blood cannot inherit the kingdom of God," and again that "the dead shall rise incorruptible," should think that the bodies themselves do not rise again because they now consist of flesh and blood, he adds that the bodies indeed rise, but that they are not flesh and blood, but have been transformed into incorruption. Note these words well against those who say that the same bodies do not rise again, but others. For "this corruptible," he says, "and this mortal"—not another, but *this*—with a demonstrative force. Therefore the body remains the same (for it is the very thing that is clothed upon), but mortality and corruptibility are abolished and vanish, as immortality and incorruption encompass it. There is a distinction ^C, however, between mortality and corruption, in that mortality is said only of animate things, while corruption is also said of inanimate ones. Thus, there are in us certain things similar to inanimate objects, such as hair and nails; these, too, shall put on incorruption.

VERS. 54. "So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the saying that is written: Death is swallowed up in victory." When these things happen, then is fulfilled what was written by Hosea. For because he had spoken of things beyond expectation, he confirms them by the testimony of Scripture. Now, that ^D

perfectly destroyed, so that no hope of any power remains to it in the future.

VERS. 55. "O death, where is thy sting? O grave [inferne], where is thy victory?" ^B As if he had beheld the deeds accomplished, moved by divine impulse, he sings of victory and exults, as if insulting prostrate death and trampling it underfoot. Yet you might find a certain distinction between the grave [infernum] and death: namely, that the grave holds the souls, but death the bodies; for the souls are immortal.

VERS. 56. "The sting of death is sin." For by that it was powerful, using it as a kind of weapon and sting. For just as the scorpion is a tiny little creature, yet has its strength in its sting, in the same way death was robust through sin; otherwise it was ineffectual. Our Lord is the proof: for when death found no sin in Him, it remained ineffectual.

"The strength of sin is the law." How? Because if the law did not exist, we who sin through ignorance would not be condemned in this way. But the law, by manifesting it, condemned us the more, inasmuch as we were sinning knowingly; and it made sin powerful—not by its own nature, but through our own sloth, because we did not rightly use the remedy given to us, just as it is said more broadly and at greater length in the Epistle to the Romans. Do not, therefore, doubt concerning the resurrection, O man, when you see that sin has been taken away, which was the weapon of death, and that the law has been abolished, which, by consequence, was the strength and power of sin. For it is plain that death, being disarmed, is no longer valid. ^C

VERS. 57. "But thanks be to God, who gave us the victory through our Lord Jesus Christ." The struggle is indeed the Lord Jesus's, but to us the victory has been given, not by way of reward, nor by way of debt, but by the grace and clemency of God the Father, who made us conquer through the struggle of His Son. ^D

VERS. 58. "Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord." Since you know, he says, that there will be a resurrection, and a compensation for good and evil things, be steadfast. For they were being shaken by the discourses regarding the resurrection. But since they were neglecting an honest life, as if there were supposedly no resurrection, he says, "Always abounding in the work of the Lord," not only doing it, but also doing it in abundance. The work of the Lord, that is to say, what the Lord loves and what He requires from us, is virtue itself.

"Knowing that your labor is not in vain in the Lord." That is, hoping that there will be a resurrection, and believing that you will not lose whatever you have labored for here. For formerly you were neglecting virtue, inasmuch as you did not believe that there was a resurrection, and therefore did not wish to labor rashly and thus in vain; but now you know that, if you labor in any way,

will not be in vain. But as for "in the Lord," it means that your labor which is in the Lord, that is, having help from above, as it is done for works pleasing to God; or, that your labor will not be in vain before the Lord, but you will receive from Him the rewards. ^A

CAPUT XVI.

VERS. 1. "Concerning the collection, however, which is for the saints, as I have ordained in the churches of Galatia, so also do you." Having concluded the discourse on dogmas, he comes to almsgiving, the highest of virtues. He calls the contribution a "collection" [logia], immediately making the matter seem light from the beginning. For that which was contributed by many was light for each individual. Then he leads them to emulation by highlighting what others had accomplished. "As the Galatians have done," he says. Yet he did not say, "I have exhorted," but, "I have ordained," which was of greater authority, so that you might learn that the ordinance is royal, and that you should not despise the matter itself. ^B

VERS. 2. "On one of the sabbaths let each one of you place [it] by himself, storing up whatever he may prosper in." He calls Sunday "one of the sabbaths," meaning the first day of the sabbath, or week. He encourages them toward almsgiving from this day, making mention of the mysteries that are celebrated on it. He very prudently commands each one to store up whatever he may prosper in, that is, whatever God may send and [whatever] he can easily [spare]. For he did not say, "Bring it immediately," lest anyone who has little should be ashamed, but, "Gather it by yourself, and when it is worth noting, then bring it." ^C

"So that when I come, then collections may not be made." That is, he says, so that you do not have to collect it when the need arises to spend it. By saying, "When I come," he makes them more prompt for the collection, as if the contribution were about to come under his own eyes.

VERS. 3. "When, however, I arrive, whomsoever you approve by letters, these I will send to carry your grace to Jerusalem." He placed "Whomsoever you approve" well, fleeing from scandal everywhere, lest they suspect him of wanting to embezzle anything from the things being collected. Put a comma, therefore, at "approve," then read: "whom I will send by letters," so that the sense following thereupon may be thus: Whom you approve, these I will send via my letters; as if to say: I myself will also be with them, and I will be a participant in the ministry through the letters. He called the thing itself "grace," that is, generosity, to show that they are performing something great, and not out of sorrow or necessity; for "grace" is something of that sort. For had he said "almsgiving," it would have been unworthy of the saints who were about to receive it. ^D

VERS. 4. "If, however, it is worthy that I also go, they will go with me." If, he says, that which has been collected is so much that it is worthy of my own ministry, then I too will go. Concerning...

^B By this means he encourages them toward generosity. He also wishes to have witnesses, so that he himself receives nothing; wherefore he says, "They will go with me."

VERS. 5-7. "I will come to you when I have passed through Macedonia (for I am passing through Macedonia). But I will perhaps stay with you, or even winter, that you may send me on my way, wherever I go. For I do not wish to see you just in passing. I hope, however, to remain with you for some time, if the Lord permits." He did not say, "I am going to Macedonia," lest they say, "You prefer the Macedonians to us," but, "I am passing through Macedonia," that is, I see them in haste and as it were in passing, but among you I will stay. By this he shows that he prefers them to the Macedonians, as being more genuine and more worthy disciples; for the Church in Corinth was great. But he also strikes terror into those who are sinning by the phrase, "I will stay." He adds, "perhaps," because he was not sufficiently certain. For he did not know whether this would be permitted to him by the Holy Spirit or not; for he was led by the Spirit wherever He willed. But when he was in Ephesus, he was about to depart into Macedonia, and to pass through it quickly, then to go to them. By many arguments he testifies his affection for them, and that he does not wish to see them in passing and incidentally, and that he wishes to be sent on his way by them.

VERS. 8. "I will stay in Ephesus until Pentecost." This also is a sign of one who is deeply diligent, namely, to say where and how long he will stay, and indeed to add the reason itself. For he brings in:

VERS. 9. "For a great and effective door is opened to me, and there are many adversaries." That is, many are about to approach the faith, and a wide entrance is open to me to these people, as the ministry is now flourishing for their coming to the faith. For a teacher is in straits when he does not have ready disciples, but he has wide space when he finds them prepared. Now, the adversaries are many for this very reason. For the devil, seeing himself now stripped and abandoned, is more violently disturbed and stirs up those who oppose.

VERS. 10. "If Timothy comes, see that he may be without fear among you." Since it was likely that Timothy, after coming to Corinth, would censure the wrongdoers and rebuke them, he makes them assured and forewarns them, lest the "wise" rich men rise up against him—not that Timothy was fearful and likely to lose heart, but because they themselves were likely to suffer harm from that. For that man was prepared most bravely against dangers. And he well said, "among you." For do not tell me of the Greeks, while in the meantime I am asking of you that he be safe. ^D

^A "For he is doing the work of the Lord, as I am; let no one therefore despise him." That is, he preaches and teaches, and not simply [anything], but just as I do. This is great praise for Timothy. Since, therefore, he is such a one, "let no one despise him," for he was young and alone, and the care of so great a multitude, and one so arrogant, had been entrusted to him, and it was likely that he would be despised. "But send him on in peace, that he may come to me; for I am expecting him with the brothers." Rather, therefore, he says, "honor him"; for "send him on" signifies this. "In peace," that is, fearlessly, without fighting or contention, with all obedience. But "I am expecting him" partakes of [the nature of] one who is striking fear, so that knowing that he will report everything to him, they might not afflict him in any way; at the same time it also makes him more venerable, since he had such a need of this man's services that he was expecting him.

^B "Now, concerning the brother Apollos, I strongly urged him to come to you with the brothers; and it was not at all the will [of God] that he should come now." Apollos was older in age than Timothy and a learned man. That they might not say, therefore, "Why did he not send him, but [sent] the younger one?" he says, "I strongly urged him." And he does not say, "he resisted me," but, clearing that man also from accusation, he says, "It was not at all the will," that is, God did not will it. And that they might not say that these are excuses and pretexts, he says, "He will come when he has an opportunity." At once both defending him and comforting those who long to see him with the hope of [his] presence.

^C "Be on your guard." Again, he exhorts at the end, ^D showing that it is not right to place one's hopes in teachers, but in oneself. "Be on your guard," on account of those who deceive; as if they were dozing, he said this. "Stand firm in the faith." Not in external wisdom; for in that it is not possible to stand, but to be carried about and rotated; as if they were wavering, he said this. "Act like men, be strong." Because of those who lay snares; as if they were become effeminate, he said this. "Let all your things be done in love." This is toward those who cause factions and tear apart the Church. For whether, he says, one is teaching, or learning, or rebuking, let everything be in love; and there will be no puffing up, nor dissension, with love acting as mediator. "I urge you, brethren." This is a hyperbaton: "I urge you, that you also should submit to such people"; the other things have been inserted. "You know the house of Stephanas, that it is the firstfruits of Achaia." You, he says, know, and do not need to learn from me. He calls the household of Stephanas the firstfruits of Achaia, either because they were the first to believe,

or because they chose the best life. For the firstfruits ought ^A in every way to possess the excellence of those things of which they are the firstfruits. And he calls Greece Achaia.

"And they have devoted themselves to the ministry to the saints." In order to receive the believing poor and to minister to them, they set themselves apart and devoted themselves—not being appointed by others out of necessity, but volunteering of their own accord.

VERS. 16. "That you also may be subject to such, and to every one who joins in the work and labors." That is, that you may assist them both with the expenditure of money and with bodily service. And he did not say simply, "Cooperate," but, showing a vehement obedience, he says, "Be subject." But lest he appear to be favoring Stephanas alone, he adds, "And every one who joins in the work and labors." Where? In the ministry to the saints. For all such are worthy of honor; for thus they would also bear the labor ^B more courageously.

VERS. 17. "I rejoice, however, at the presence of Stephanas and Fortunatus and Achaicus, because they have supplied what was wanting for you." These were the ones who announced to the divine Paul regarding the dissension that was among the Corinthians and other sins; and those from Chloe’s household, perhaps, made these things known through them. Since, therefore, it was likely that the Corinthians would be infuriated against these men, he commends them, saying, "They have supplied what was wanting for you," that is, they came in place of all of you, and for your sakes they undertook such a journey to me.

VERS. 18. "For they refreshed my spirit and yours." He showed them that his own refreshment ^C is also theirs. Therefore, since I have been refreshed by them, and you have gained this very thing from it—namely, my refreshment—show nothing ungrateful or unpleasant toward them. "Acknowledge, therefore, such men." That is, honor them.

VERS. 19. "The churches of Asia greet you." He glues together the members of Christ through the greeting, just as he is always accustomed to doing. "Aquila and Priscilla greet you much in the Lord, with the church that is in their house." For he stayed with them, being a tentmaker himself as well. Observe, however, their virtue, in that they have made their house a church, having made in it an assembly of the faithful.

VERS. 20. "All the brethren greet you. Greet one another with a holy kiss." He ^D adds this appendix of the holy kiss here alone, because of the many dissensions. Since, therefore, he had exhorted them much regarding being united, he finally unites them also through the holy kiss, that is, the one without guile and without hypocrisy.

VERS. 21. "The greeting by my own hand, Paul's." He makes the greeting with his own hand to show that he considered the Epistle a matter of great importance.

^A VERS. 22. "If any man love not the Lord Jesus Christ, let him be anathema." By this one word he terrified all: the fornicators, those who cause dissensions, those who eat things sacrificed to idols, those who do not believe in the resurrection, and in short, all who lived among them outside of His teaching and tradition. For all such do not love the Lord.

"Maranatha." That is to say, The Lord has come. He said this partly to confirm the word of the dispensation and incarnation, and through this, the resurrection; and partly to put them to shame, since the Lord endured and accepted everything for our sake, yet you provoke Him—some being puffed up by men, others committing evil deeds. He did not use the Greek dialect, but Hebrew, or rather the Syrian tongue, because He was speaking to Corinthians who were highly conceited about their external wisdom and the elegance of the Greek language, showing that he himself has so little need for this that ^B he glories in the common and lowly language, to the extent that he speaks in a barbarian tongue.

VERS. 23. "The grace of our Lord Jesus Christ be with you." This is the duty of a teacher: not only to exhort, but also to pray, and to support in a twofold way—both by doctrine and by the supply of help from above through prayers.

VERS. 24. "My love be with you all in Christ Jesus. Amen." ^C Because he was distant in place, as if extending a right hand, he embraces them with the hands of love, saying: "My love be with you all," which is to say: "I am with you all; for I am not absent, even if I am separated by place." By these things he demonstrates that the things written were not words of anger nor of wrath, but of love and care, even if they carried some bitterness. But lest they think that he speaks these things out of flattery, he adds: "in Christ Jesus"—that is, "My love has nothing human or carnal about it, but is spiritual and in Christ." Let us pray, therefore, that we too, loving one another in Christ, may carry around nothing ^D of worldly love within ourselves, which is enmity toward God. For thus shall we be judged worthy also of the lovable tabernacles of God in Christ Jesus our Lord, who loved us; to whom be glory for ever and ever. Amen.

Variæ lectiones.