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COR. iii. 1--3.
And I, brethren, could not speak unto you as
unto spiritual, but as unto Carnal, as unto
babes in Christ. I fed you with milk, and not
with meat: for ye were not yet able to bear it;
nay, not even now are ye able. For ye are yet
carnal.
After having overturned the philosophy which is
from without, and cast down all its arrogance,
he comes unto another argument. For it was
likely that they would say, "If we were
putting forth the opinions of Plato, or of
Pythagoras, or any other of the philosophers,
reason were thou shouldest draw out such a long
discourse against us. But if we announce the
things of the Spirit, for what reason dost thou
turn and toss up and down (anw cai catw
strefeis) the wisdom which is from without?"
Hear then how he makes his stand against this.
"And I, brethren, could not speak unto you
as unto spiritual." Why, in the first place,
says he, though you had been perfect in
spiritual things also, not even so ought you to
be elated; for what you preach is not your own,
nor such as yourselves have found from your own
means. But now even these things ye know not as
ye ought to know them, but ye are learners, and
the last of all. Whether therefore the Gentile
wisdom be the occasion of your high
imaginations; that hath been proved to be
nothing, nay, in regard to spiritual things to
be even contrary unto us: or if it be on account
of things spiritual, in these, too, ye come
short and have your place among the hindmost.
Wherefore he saith, "I could not speak unto
you as unto spiritual." He said not, "I did
not speak," lest the thing might seem to
proceed from his grudging them somewhat; but in
two ways he brings down their high spirit;
first, because they knew not the things that are
perfect; next, because their ignorance was
owing to themselves: yea, in a third way
besides these, by pointing out that "not even
now are they able [to bear it]." For as to
their want of ability at first, that perhaps
arose from the nature of the case. In fact,
however, he does not leave them even this
excuse. For not through any inability on their
part to receive high doctrines, doth he say they
received them not, but because they were
"carnal." However, in the beginning this was
not so blame-worthy; but that after so long a
time, they had not yet arrived at the more
perfect knowledge, this was a symptom of most
utter dulness.
It may be observed, that he brings the same
charge against the Hebrews, not however, with
so much vehemence. For those, he saith, are
such, partly because of tribulation: but
these, because of some appetite for wickedness.
Now the two things are not the same. He
implies too, that in the one case he was
intending rebuke, in the other rather stirring
them up, when he spake these words of truth.
For to these Corinthians he saith, "Neither
yet now are ye able;" but unto the others
(Heb. vi 1.) "Wherefore let us cease to
speak of the first principles of Christ, and
press on unto perfection:" and again, (Ib.
v. 9.) "we are persuaded better things
concerning you, and things which accompany
salvation, though we thus speak."
And how calleth he those "carnal," who had
attained so large a measure of the Spirit; and
into whose praises, at the beginning he had
entered so much at large? Because they also
were carnal, unto whom the Lord saith, (St.
Matt. vii. 22, 23.) "Depart from
Me, ye workers of iniquity, I know you
not;" and yet they both cast out devils, and
raised the dead, and uttered prophecies. So
that it is possible even for one who wrought
miracles to be carnal. For so God wrought by
Balaam, and unto Pharaoh He revealed things
to come, and unto Nebuchadnezzar; and
Caiaphas prophesied, not knowing what he said;
yea, and some others cast out devils in His
name, though they were (Luke ix. 49.)
"not with Him;" since not for the doers'
sake are these things done, but for others'
sake: nor is it seldom, that those who were
positively unworthy have been made instrumental
to them. Now why wonder, if in the case of
unworthy men these things are done for others'
sake, seeing that so it is, even when they are
wrought by saints? For Paul saith, (1
Cor. iii. 22.) "All things are yours;
whether Paul, or Apollos, or Cephas, or
life, or death:" and again, (Eph. iv.
11, 12) "He gave some Apostles, and
some Prophets, and some Pastors and
Teachers, for the perfecting of the saints,
unto the work of ministering." For if it were
not so, there would have been no security
against universal corruption. For it may be
that rulers are wicked and polluted, and their
subjects good and virtuous; that laymen may live
in piety, and priests in wickedness; and there
could not have been either baptism, or the body
of Christ, or oblation, through such, if in
every instance grace required merit. But as it
is, God uses to work even by unworthy persons,
and in no respect is the grace of baptism damaged
by the conduct of the priest: else would the
receiver suffer loss. Accordingly, though such
things happen rarely, still, it must be owned,
they do happen. Now these things I say, lest
any one of the bystanders busying himself about
the life of the priest, should be offended as
concerning the things solemnized (ta
teloumena). "For man introduceth nothing into
the things which are set before us, but the
whole is a work of the power of God, and He it
is who initiates (o mustagwgwn) you into the
mysteries."
"And I, brethren, could not speak unto you
as unto spiritual, but as unto carnal. I fed
you with milk, and not with meat. For ye were
not able [to bear it.]"
For lest he should seem to have spoken
ambitiously (filotimias eneca, to obtain
favor) these things which he hath just spoken;
"the spiritual man judgeth all things," and,
"he himself is judged of no man," and, "we
have the mind of Christ;" with a view also to
repress their pride: observe what he saith.
"Not on this account," saith he, "was I
silent, because I was not able to tell you
more, but because 'ye are carnal: neither yet
now are ye able.' "
Why said he not, "ye are not willing," but
"ye are not able?" Even because he put the
latter for the former. For as to the want of
ability, it arises from the want of will.
Which to them indeed is a matter of accusation,
but to their teacher, of excuse. For if they
had been unable by nature, one might perhaps
have been forgiven them but since it was from
choice, they were bereft of all excuse. He
then speaks of the particular point also which
makes them carnal. "For whereas there is among
you strife, and jealousy, and division, are ye
not carnal and walk as men?" Although he had
fornications also and uncleannesses of theirs to
speak of, he sets down rather that offence which
he had been a good while endeavoring to correct.
Now if "jealousy" makes men carnal, it is
high time for us to bewail bitterly, and to
clothe ourselves with sackcloth and lie in
ashes. For who is pure from this passion?
Except indeed I am but conjecturing the case of
others from myself. If "jealousy" maketh men
"carnal," and suffereth them not to be
"spiritual," although they prophesy and show
forth other wonderful works; now, when not even
so much grace is with us, what place shall we
find for our own doings; when not in this matter
alone, but also in others of greater moment, we
are convicted [4. ] From this place we learn
that Christ had good reason for saying, (St.
John iii. 20.) "He that doeth evil cometh
not to light;" and that unclean life is an
obstacle to high doctrines, not suffering the
clear-sightedness of the understanding to shew
itself. As then it is not in any case possible
for a person in error, but living uprightly, to
remain in error; so it is not easy for one
brought up in iniquity, speedily to look up to
the height of the doctrines delivered to us, but
he must be clean from all the passions who is to
hunt after the truth: for whoso is freed from
these shall be freed also from his error and
attain unto the truth. For do not, I beseech
you, think that abstinence merely from
covetousness or fornication may suffice thee for
this purpose. Not so. All must concur in him
that seeketh the truth. Wherefore saith
Peter, (Acts x. 34, 35.) "Of a
truth I perceive that God is no respecter of
persons; but in every nation he that feareth
Him, and worketh righteousness, is acceptable
to Him:" that is, He calls and attracts him
unto the truth. Seest thou not Paul, that he
was more vehement than any one in warring and
persecuting? yet because he led an
irreproachable life, and did these things not
through human passion, he was both received,
and reached a mark beyond all. But if any one
should say, "How doth such a one, a Greek,
who is kind, and good, and humane, continue in
error?" this would be my answer: He hath some
other passion, vainglory, or indolence of
mind, or want of carefulness about his own
salvation, accounting that all things which
concern him are drifted along loosely and at
random. Peter calls the man irreproachable in
all things one that "worketh righteousness,"
[and Paul says] "touching the righteousness
which is in the law found blameless." Again,
"I give thanks to God, whom I serve from my
forefathers with a pure conscience," (2
Tim. i. 3.) How then, you will say, were
unclean persons considered worthy of the
Gospel? Because they wished and longed for
it. Thus the one sort, though in error, are
attracted by Him, because they are clean from
passions; the others, of their own accord
approaching, are not thrust back. Many also
even from their ancestors have received the true
religion.
Ver. 3. "For whereas there is among you
jealousy and strife."
At this point he prepares himself to wrestle
with those whose part was obedience: for in what
went before he hath been casting down the rulers
of the Church, where he said that wisdom of
speech is nothing worth. But here he strikes at
those in subjection, in the words, Ver. 4.
"For when one saith, I am Paul, and I of
Apollos, are ye not carnal?"
And he points out that this, so far from
helping them at all or causing them to acquire
any thing, had even become an obstacle to their
profiting in the greater things. For this it
was which brought forth jealousy, and jealousy
had made them "carnal;" and the having become
"carnal" left them not at liberty to hear
truths of the sublimer sort.
Ver. 5. "Who then is Paul, and who is
Apollos?"
In this way, after producing and proving his
facts, he makes his accusation henceforth more
openly. Moreover, he employs his own name,
doing away all harshness and not suffering them
to be angry at what it is said. For if Paul is
nothing and murmur not, much less ought they to
think themselves ill used. Two ways, you see,
he has of soothing them; first by bringing
forward his own person, then by not robbing them
of all as if they contributed nothing. Rather
he allows them some small portion: small though
it be, he does allow it. For having said,
"Who is Paul, and who Apollos," he adds,
"but ministers by whom ye believed." Now this
in itself is a great thing, and deserving of
great rewards: although in regard of the
archetype and the root of all good, it is
nothing. (For not he that "ministers" to our
blessings, but he that provides and gives them,
he is our Benefactor.) And he said not,
"Evangelists," but "Ministers," which is
more. For they had not merely preached the
Gospel, but had also ministered unto us; the
one being a matter of word only, while the other
hath deed also. And so, if even Christ be a
minister only of good things, and not the root
Himself and the fountain, (I mean, of
course, in that He is a Son,) observe to
what an issue this matter is brought. (pou to
pragma catagetai. "how deep and high it is made
to go.") How then, you will ask, doth he
say that He "was made a Minister of
Circumcision? (Rom. xv.
8.) He is speaking in that place of His
secret dispensation in the Flesh, and not in
the same sense which we have now mentioned. For
there, by "Minister," he means
"Fulfiller," (plhrwthn,i.e. of types),
and not one that of his own store gives out the
blessings.
Further, he said not, "Those who guide you
into the Faith," but "those by whom ye
believed;" again attributing the greater share
to themselves, and indicating by this also the
subordinate class of ministers (tous diaconus
canteuqen dhlwn). Now if they were ministering
to another, how come they to seize the authority
for themselves? But I would have you consider
how in no wise he lays the blame on them as
seizing it for themselves, but on those who
endow them with it. For the ground-work of the
error lay in the multitude; since, had the one
fallen away, the other would have been broken
up. Here are two points which he has skilfully
provided for: in that first he hath prepared,
as by mining (uporuxas,) in the quarter where
it was necessary to overthrow the mischief; and
next, on their side, in not attracting
ill-will, nor yet making them more
contentious.
Ver. 5. "Even as Christ (o Kurios,
rec. text.) gave to every man."
For not even this small thing itself was of
themselves, but of God, who put it into their
hands. For lest they might say, What then?
are we not to love those that minister unto us?
Yea, saith he; but you should know to what
extent. For not even this thing itself is of
them, but of God who gave it.
Ver. 6. "I planted, Apollos watered, but
God gave the increase."
That is, I first cast the word into the
ground; but, in order that the seeds might not
wither away through temptations, Apollos added
his own part. But the whole was of God.
Ver. 7. "So then, neither is he that
planteth any thing, neither he that watereth,
but God that giveth the increase."
Do you observe the manner in which he soothes
them, so that they should not be too much
irritated, on hearing, "Who is this
person," and "Who is that?" "Nay, both
are invidious, namely, both the saying, 'Who
is this person? Who the other,'" and the
saying, that "neither he that planteth nor he
that watereth is any thing." How then does he
soften these expressions? First, By attaching
the contempt to his own person, "Who is
Paul, and who Apollos?" and next, by
referring the whole to God who gave all things.
For after he had said, "Such a person
planted," and added, "He that planteth is
nothing," he subjoined, "but God that giveth
the increase." Nor does he stop even here,
but applies again another healing clause, in the
words.
Ver. 8. "He that planteth and he that
watereth, are one."
For by means of this he establishes another
point also, viz. that they should not be
exalted one against another. His assertion,
that they are one, refers to their inability to
do any thing without "God that giveth the
increase." And thus saying, he permitted not
either those who labored much to lift themselves
up against those who had contributed less; nor
these again to envy the former. In the next
place, since this had a tendency to make men
more indolent, I mean, all being esteemed as
one, whether they have labored much or little;
observe how he sets this right, saying, "But
each shall receive his own reward according to
his own labor." As if he said, "Fear not,
because I said, Ye are one; for, compared
with the work of God, they are one; howbeit,
in regard to labors, they are not so, but
"each shall receive his own reward."
Then he smooths it still more, having succeeded
in what he wished; and gratifies them, where it
is allowed, with liberality.
Ver. 9. For we are God's fellow-workers:
"ye are God's husbandry, God's building."
Seest thou how to them also he hath assigned no
small work, having before laid it down that the
whole is of God? For since he is always
persuading them to obey those that have the rule
over them, on this account he abstains from
making very light of their teachers.
"Ye are God's husbandry."
For because he had said, "I planted," he
kept to the metaphor. Now if ye be God's
husbandry, it is right that you should be called
not from those who cultivate you, but from
God. For the field is not called the
husbandman's, but the householder's.
"Ye are God's building."
Again, the building is not the workman's, but
the master's. Now if ye be a building, ye
must not be forced asunder: since this were no
building. If ye be a farm, ye must not be
divided, but be walled in with a single fence,
namely, unanimity.
Ver. 10. "According to the Grace of God
which was given unto me, as a wise
master-builder I laid a foundation."
In this place he calls himself wise, not
exalting himself, but to give them an ensample,
and to point out that this is a wise man's
part, to lay a foundation. You may observe as
one instance of his modest bearing, that in
speaking of himself as wise, he allowed not this
to stand as though it were something of his own;
but first attributing himself entirely unto
God, then and not till then calls himself by
that name. For, "according to the Grace of
God," saith he, "which was given unto me."
Thus, at once he signifies both that the whole
is of God; and that this most of all is
Grace, viz. the not being divided, but
resting on One Foundation.
"Another buildeth thereon; but let each man
take heed how he buildeth thereon."
Here, I think, and in what follows, he puts
them upon their trial concerning practice, after
that he had once for all knit them together and
made them one.
Ver. 11. "For other foundation can no man
lay than that is laid, which is Jesus
Christ."
I say, no man can lay it so long as he is a
master-builder; but if he lay it, (tiqh
conj. for teqh. Douncoeus ap. Savil. viii.
not. p. 261.) he ceases to be a
master-builder.
See how even from men's common notions he
proves the whole of his proposition. His
meaning is this: "I have preached Christ, I
have delivered unto you the foundation. Take
heed how you build thereon, lest haply it be in
vainglory, lest haply so as to draw away the
disciples unto men." Let us not then give heed
unto the heresies. "For other foundation can
no man lay than that which is laid." Upon this
then let us build, and as a foundation let us
cleave to it, as a branch to a vine; and let
there be no interval between us and Christ.
For if there be any interval, immediately we
perish. For the branch by its adherence draw m
the fatness, and the building stands because it
is cemented together. Since, if it stand apart
it perishes, having nothing whereon to support
itself. Let us not then merely keep hold of
Christ, but let us be cemented to Him, for if
we stand apart, we perish. "For they who
withdraw themselves far from Thee, shall
perish;" (Ps. lxxiii, 27. Sept.) so
it is said. Let us cleave then unto Him, and
let us cleave by our works. "For he that
keepeth my commandments, the same abideth in
Me" (John xiv. 21. in substance.) And
accordingly, there are many images whereby He
brings us into union. Thus, if you mark it,
He is "the Head," we are "the body:" can
there be any empty interval between the head and
body? He is "a Foundation," we "a
building:" He "a Vine," we "branches:"
He "the Bridegroom," we "the bride:" He
"the Shepherd," we "the sheep;" He is
"the Way," we "they who walk therein."
Again, we are "a temple," He "the
Indweller:" He "the First-Begotten," we
"the brethren:" He "the Heir," we "the
heirs together with Him:" He "the Life,"
we "the living:" He "the Resurrection,"
we "those who rise again:" He "the
Light," we "the enlightened." All these
things indicate unity; and they allow no void
interval, not even the smallest. For he that
removes but to a little distance will go on till
he has become very far distant. For so the
body, receiving though it be but a small cut by
a sword, perishes: and the building, though
there be but a small chink, falls to decay: and
the branch, though it be but a little while cut
off from the root, becomes useless. So that
this trifle is no trifle, but is even almost the
whole. Whensoever then we commit some little
fault or even negligence, let us not overlook
that little; since this, being disregarded,
quickly becomes great. So also when a garment
hath begun to be torn and is neglected, it is
apt to prolong its rent all throughout; and a
roof, when a few tiles have fallen, being
disregarded, brings down the whole house.
These things then let us bear in mind, and
never slight the small things, lest we fall into
those which are great. But if so be that we
have slighted them and are come into the abyss of
evils, not even when we are come there let us
despond, lest we fall into recklessness
(carhbarian). For to emerge from thence is
hard ever after, for one who is not extremely
watchful; not because of the distance alone,
but of the very position, too, wherein we find
ourselves. For sin also is a deep, and is wont
to bear down and crush. And just as those who
have fallen into a well cannot with ease get
out, but will want others to draw them up; so
also is he that is come into any depth of sins.
To such then we must lower ropes and draw them
up. Nay rather, we need not others only, but
ourselves also, that we for our part may fasten
on ourselves and ascend, I say not so much as
we have descended, but much further, if we be
willing: for why? God also helpeth: for He
willeth not the death of a sinner so much as his
conversion. Let no one then despair; let no
one have the feeling of the ungodly; for to them
properly belongs this kind of sin: "an ungodly
man having come into any depth of evils, makes
light of it." So that it is not the multitude
of men's sins which causes their despair, but
their ungodly mind.
Shouldest thou then have gone all lengths in
wickedness, yet say unto thyself, God is
loving unto men and he desires our salvation:
for "though your sins be as scarlet, I will
whiten you as snow," (Is. i. 10.
Sept.) saith He; and unto the contrary habit
I will change you. Let us not therefore give
up in despair; for to fall is not so grievous,
as to lie where we have fallen; nor to be
wounded so dreadful, as after wounds to refuse
healing. "For who shall boast that he has his
heart chaste? or who shall say confidently that
he is pure from sin?" (Prov. xx. 9.
Sept.) These things I say not to make you
morenegligent, but to prevent your despairing.
Wouldest thou know how good our Master is?
The Publican went up full of ten thousand
wickednesses, and saying only, "Be merciful
unto me," went down justified. (St. Luke
xviii.
13, 14.) Yea, God saith by the
prophet, "Because of sin for some little
season I grieved him, (Is. lvii. 17,
18. Sept.) and I saw that (eidon not in
Sept.) he was grieved and went sorrowful, and
I healed his ways" (iasamhn auton, Sept.)
What is there equal to this loving-kindness?
On condition (inastugnaoh. See St. John
viii. 56. ina idh thn hmeran) of his "being
but sorrowful," so he speaks, "I forgave him
his sins." But we do not even this: wherefore
we especially provoke God to wrath. (For he,
who by little things even is made propitious,
when He meets not with so much as these, is of
course indignant and exacts of us the last
penalty; for this comes of exceeding
contempt.) Who is there, for instance, that
hath ever become melancholy for his sins? Who
hath bemoaned himself? Who hath beaten his
breast? Who hath taken anxious thought? Not
one, to my thinking. But days without number
do men weep for dead servants; for the loss of
money: while as to the soul which we are ruining
day by day, we give it not a thought. How then
wilt thou be able to render God propitious,
when thou knowest not even that thou hast
sinned?
"Yea," saith some one, "I have sinned."
"Yea," is thy word to me with the tongue:
say it to me with thy mind, and with the word
mourn heavily, that thou mayest have continual
cheerfulness. Since, if we did grieve for our
sins, if we mourned heavily over our offences,
nothing else could give us sorrow, this one pang
would expel all kinds of dejection. Here then
is another thing also which we should gain by our
thorough confession; namely, the not being
overwhelmed (baptizesqai)with the pains of the
present life, nor puffed up with its splendors.
And in this way, again, we should more
entirely propitiate God; just as by our present
conduct we provoke Him to anger. For tell me,
if thou hast a servant, and he, after suffering
much evil at the hands of his fellow-servants,
takes no account of any one of the rest, but is
only anxious not to provoke his master; is he
not able by this alone to do away thine anger?
But what, if his offenses against thee are no
manner of care to him, while on those against
his fellow-servants he is full of thought; wilt
thou not lay on him the heavier punishment? So
also God doeth: when we neglect His wrath,
He brings it upon us more heavily; but when we
regard it, more gently. Yea, rather, He
lays it on us no more at all. He wills that we
should exact vengeance of ourselves for our
offences, and thenceforth He doth not exact it
Himself. For this is why He at all threatens
punishment; that by fear He may destroy
contempt; and when the threat alone is
sufficient to cause fear in us, He doth not
suffer us to undergo the actual trial. See,
for instance, what He saith unto Jeremiah,
(Jer. vii. 17, 18. Sept. transposing
the first and second clauses.) "Seest thou
not what they do? Their fathers light a fire,
their children gather sticks together, their
women knead dough." It is to be feared lest
the same kind of thing be said also concerning
us. "Seest thou not what they do? No one
seeketh the things of Christ, but all their
own. Their children run into uncleanness,
their fathers into covetousness and rapine,
their wives so far from keeping back their
husbands from the pomps and vanities of life, do
rather sharpen their appetites for them." Just
take your stand in the market place; question
the comers and goers, and not one wilt thou see
hastening upon a spiritual errand, but all
running after carnal things. How long ere we
awake from our surfeiting?. How long are we to
keep sinking down into deep slumber? Have we
not had our fill of evils?
And yet one might think that even without words
experience itself is sufficient to teach you the
nothingness of things present. and their utter
meanness. At all events, there have been men,
who, exercising mere heathen wisdom and knowing
nothing of the future, because they had proved
the great worthlessness of present things, have
left them on this account alone. What pardon
then canst thou expect to obtain, grovelling on
the ground and not despising the little things
and transient for the sake of the great and
everlasting: who also hearest God Himself
declaring and revealing these things unto thee,
and hast such promises from Him? For that
things here have no sufficient power to detain a
man, those have shewn who even without any
promise of things greater have kept away from
them. For what wealth did they expect that they
came to poverty? There was none. But it was
from their knowing full well that such poverty is
better than wealth. What sort of life did they
hope for that they forsook luxury, and gave
themselves up unto severe discipline? Not any.
But they had become aware of the very nature of
things; and perceived that this of the two is
more suitable, both for the strict training of
the soul, and for the health of the body.
These things then duly estimating, and
revolving with ourselves continually the future
blessings, let us withdraw from this present
world that we may obtain that other which is to
come; through the favor and loving kindness of
our Lord Jesus Christ, with Whom to the
Father and the Holy Ghost
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