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1 COR. I. 10.
Now I beseech you, brethren, through the name
of our Lord Jesus Christ, that ye all speak
of the same thing, and that there be no
divisions among you; but that ye be perfected
together in the same mind and in the same
judgment.
WHAT I have continually been saying, that
we must frame our rebukes gently and gradually,
this Paul doth here also; in that, being about
to enter upon a subject full of many dangers and
enough to tear up the Church from her
foundations he uses very mild language. His
word is that he "beseeches" them, and
beseeches them "through Christ;" as though
not even he were sufficient alone to make this
supplication, and to prevail.
But what is this, "I beseech you through this
man restless. Wherefore if at once (an men
euqews epiplhxhs Savil. an mh Ben.) you
sharply rebuke you make a man fierce and
impudent: but if you put him to shame, you bow
down his neck, you check his confidence, you
make him hang down his head. Which object being
Paul's also, he is content for a while to
beseech them through the Name of Christ. And
what, of all things, is the object of his
request?
"That ye may all speak the same thing, and
that there be no divisions [schisms] among
you." The emphatic force of the word
"schism," I mean the name itself, was a
sufficient accusation. For it was not that they
had become many parts, each entire within
itself, but rather the One [Body which
originally existed] had perished. For had they
been entire Churches, there might be many of
them; but if they were divisions,
In the next place, because be had sharply dealt
with them by using the word "schism," he again
softens and soothes them, saying, "That ye
may be perfectly joined together in the same mind
and in the same judgment." That is; since he
had said, "That ye may all speak the same
thing; "do not suppose," he adds, "that I
mid concord should be only in words; I seek for
that harmony which is of the mind." But since
there is such a thing as agreement in words, and
that hearty, not consents, is no longer
"perfected," nor fitted in to complete
accordance. There is also such a thing as
harmony of opinions, where there is not yet
harmony of sentiment; for instance, when having
the same faith we are not joined together in
love: for thus, in opinions we are one, (for
we think the same things,) but in sentiment not
so. And such was the case at that time; this
person choosing one [leader], and that,
another. For this reason he saith it is
necessary to agree both in "mind" and in
"judgment." For it was not from any
difference in faith that the schisms arose, but
from the division of their judgment through human
contentiousness.
But seeing that whoso is blamed is unabashed so
long as he hath no witnesses, observe how, not
permitting them to deny the fact, he adduces
some to bear witness.
Ver. 11. "For it hath been signified unto
me concerning you, my brethren, by them which
are of the household of Chloe." Neither did
he say this at the very beginning, but first he
brought forward his charge; as one who put
confidence in his informants. Because, had it
not been so, he would not have found fault: for
Paul was not a person to believe lightly.
Neither then did he immediately say, "it hath
still. Consider also his prudence in not
speaking of any distinct person, but of the
entire family; so as not to make them hostile
towards the informer: for in this way he both
protects him, and fearlessly opens the
accusation. For he had an eye to the benefit
not of the one side only, but of the other
also. Wherefore he saith not, "It hath been
declared to me by certain," but he indicates
also the household, test they might suppose that
he was inventing.
What was "declared? "That there are
contentions among you." Thus, when he upon
the informants.
Next he declares also the kind of contention.
Ver. 12. "That each one of you saith, I
am of Paul, and I of Apollos, and I of
Cephas." "I say, contentions," saith he,
"I mean, not about private matters, but of
the more grievous of the Church. And yet they
were not speaking about himself, nor about
Peter, nor about Apollos; but he signifies
that if these were not to be leaned on, much
less others. For that they had not spoken about
them, he saith further on: "And these things
I have transferred in a figure unto myself and
Apollos, that ye may learn in us net to go
beyond the things which are written." For if
it were not right for them to call themselves by
the name of Paul, and of Apollos, and of
Cephas, much less of any others. If under the
Teacher and the first of the Apostles, and one
that had instructed so much people, it were not
right to enroll themselves, much less under
those who were nothing. By way of hyperbole
then, seeking to withdraw them from their
disease, he sets down these names.
Besides, he makes his argument less severe,
not mentioning by name the rude dividers of the
Church, but concealing them, as behind a sort
of masks, with the names of the Apostles.
"I am of Paul, and I of Apollos, and I of
Cephas. Not esteeming himself before Peter
hath he set his name last, but preferring Peter
to himself, and that greatly. He arranged his
statement in the way of climax, (cata auxhsin)
that he might not be supposed to do this for
attack, and then mentions Apollos, and then
Cephas. Not therefore to magnify himself did
he do this, but in speaking of wrong things he
administers the requisite correction in his own
person first.
But that those who addicted themselves to this
or that man were in error, is evident. And
rightly he rebukes them, saying, "Ye do not
well in that ye say, 'I am of Paul, and I
of Apollos, and I of Cephas.'" But why
did he add, "And I of Christ?" For
although these who addicted themselves to men
were in error, not surely (oude pou Bened. ou
dhpou Savil.) those who dedicated themselves
unto Christ. But this was not his charge,
that they called themselves by the Name of
Christ, but that they did not all call
themselves by that Name alone. And I think
that he added this of himself, wishing to make
the accusation more grievous, and to point out
that by this rule Christ must be considered as
belonging to one party only: although they were
not so using the Name themselves. For that
this was what he hinted at he declared in the
sequel, saying, Ver. 3. "Is Christ
divided" What he saith comes to this: "Ye
have cut in pieces Christ, and distributed His
body." Here is anger! here is chiding! here
are words full of indignation! For whenever
instead of arguing he interrogates only, his
doing so implies a confessed absurdity.
But some say that he glanced at something else,
in saying, "Christ is divided:" as if he had
said, "He hath distributed to men and parted
the Church, and taken one share Himself,
giving them the other." Then in what follows,
he labors to overthrow this absurdity, saying,
"Was Paul crucified for you, or were ye
baptized into the name of Paul?" Observe his
Christ-loving mind; how thenceforth he brings
the whole matter to a point in his own name,
shewing, and more than shewing, that this honor
belongs to no one. And that no one might think
it was envy which moved him to say these things,
therefore he is constantly putting himself
forward. Observe, too, his considerate way,
in that he saith not, "Did Paul make the
world? did Paul from nothing produce you into
being?" But only those things which belonged
as choice treasures to the faithful, and were
regarded with great solicitude--those he
specifies, the Cross, and Baptism, and the
blessings following on these. For the
loving-kindness of God towards men is shewn by
the creation of the world also: in nothing,
however, so much as by the (ths sugcatabasews)
condescension through the Cross. And he said
not, "did Paul die for you?" but, "was
Paul crucified?" setting down also the kind of
death.
"Or were ye baptized into the name of Paul?"
Again, he saith not, "did Paul baptize
you?" For he did baptize many: but this was
not the question, by whom they had been
baptized, but, into whose name they had been
baptized! For since this also was a cause of
schisms, their bring called after the name of
those who baptized them, he corrects this error
likewise saying, "Were ye baptized into the
name of Paul?" "Tell me not," saith he,
"who baptized, but into whose name. For not
he that baptizeth, but he who is invoked in the
Baptism, is the subject of enquiry. For this
is He who forgives our sins"
And at this point he stays the discourse, and
does not pursue the subject any further. For he
saith not, "Did Paul declare to you the good
things to come? Did Paul promise you the
kingdom of heaven?" Why, then, I ask, doth
he not add these questions also? Because it h
not alI as one, to promise a kingdom and to be
crucified. For the former neither had danger
nor brought shame; but the latter, all these.
Moreover, he proves the former from the
latter: for having said, (Rom. vii.
32.) "He that spared not His own Son,"
he adds, "How shall He not with Him also
freely give us all things? And again, (Rom.
v. 10.) "For if when we were enemies we
were reconciled unto God by the death of His
Son, much more bring reconciled, we shall be
saved." This was one reason for his not adding
what I made trial. The one were in promise l
the other had already come to pass.
Ver. 14. "I thank God that I baptized
none of you but Crispus and Gaius." "Why
are you elate at having baptized, when I for my
part even give thanks that I have not done
so!" Thus saying, by a kind of divine art
(oiconomicps) he does away with their swelling
pride upon this point; not with the efficacy of
the baptism, (God forbid,) but with the
folly of those who were puffed up at having been
baptizers: first, by showing that the Gift is
not theirs; and, secondly, by thanking God
therefore. For Baptism truly is a great
thing: but its greatness is not the work of the
person baptizing, but of Him who is invoked in
the Baptism: since to baptize is nothing as
regards man's labor, but is much less than
preaching the Gospel. Yea, again I say,
great indeed is Baptism, and without baptism it
is impossible to obtain the kingdom. Still a
man of no singular excellence is able to
baptize, but to preach the Gospel there is need
of great labor.
Ver. 15. He states also the reason, why he
giveth thanks that he had baptized no one. What
then is this reason? "Lest anyone should say
that ye were baptized into my own name" Why,
did he mean that they said this in those other
cases? Not at all; but, "I fear," saith
he, "lest the disease should proceed even to
that. For if, when insignificant persons and
of little worth baptize, a heresy ariseth, had
I, the first announcer of Baptism, baptized
many, it was likely that they forming a party,
would not were unsound in this respect and
subjoining, "I baptized also the house of
Stephanas," he again drags down their pride,
saying besides, "I know not whether I
baptized any other." For by this he signifies
that neither did he seek much to enjoy the honor
accruing hereby from the multitude, nor did he
set about this work for glory's sake.
Ver. 17. And not by these only, but also
by the next words, he greatly represses their
pride, And therefore it was that Paul had it
put into his hand.
And why, not being sent to baptize, did he
baptize? Not in contention with Him that sent
him, but in this instance laboring beyond his
task. For he saith not, "I was forbidden"
but, "I was not sent for this, but for that
which was of the greatest necessity." For
preaching the Gospel is a work perhaps for one
or two; but baptizing, for everyone endowed
with the priesthood. For a man being instructed
and convinced, to take and baptize him is what
any one whatever might do: for the rest, it is
all effected by the will of the person drawing
near, and the grace of God. But when
unbelievers are to be instructed, there must be
great labor, great wisdom. And at that time
there was danger also annexed. In the former
case the whole thing is done, and he is
convinced, who is on the point of initiation:
and it is no great thing when a man is
convinced, to baptize him. But in the later
case the labor is great, to change the
deliberate will, to alter the turn of mind, and
to tear up error by the roots, and to plant the
truth in its place.
Not that he speaks out all this, neither doth
he argue in so many words that Baptism has no
labor, but that preaching has. For he knows
how always to subdue his tone, whereas in the
comparison with heathen wisdom he is very
earnest, the subject enabling him to use more
vehemency of language.
Not therefore in opposition to Him that sent
him did he baptize; but, as in the case of the
widows, though the apostles had said, (Acts.
vi. 2.) "it is not fit that we should leave
the Word of God and serve tables," he
discharged the office (Acts xii. 25. [thn
dsaconian) of a deacon, "Let the Elders who
rule wall be counted worthy of double honor,
especially they who labor in the word and in
teaching." For as to teach the wrestlers in
the games is the part of a spirited and skilful
trainer, but to place the crown on the
conquerors head may be that of one who cannot
even wrestle, (although it be the crown which
adds splendor to the conqueror,) so also in
Baptism. It is impossible to be saved without
it, yet it is no great thing which the baptizer
doth, finding the will ready prepared.
"Not in wisdom of words, lest the Cress of
Christ should be made of none effect."
Having brought down the swelling pride of those
who were arrogant because of their baptizing, he
changes his ground afterwards to meet those who
boasted about heathen wisdom, and against them
he puts on his armor with more vehemency. For
to those who were puffed up with baptizing he
said, "I give thanks that I baptized no
one;" and, "for Christ sent me not to
baptize." He speaks neither vehemently nor
argumentatively, but, having just hinted his
meaning in a few words, passeth on quickly.
But here at the very outset he gives a severe
blow, saying, "Lest the Cross of Christ be
made void." Why then pride thyself on a thing
which ought to make thee hide thy face? Since,
if this wisdom is at war with the Cross and
fights with the Gospel, it is not meet to boast
about it, but to retire with shame. For this
was the cause why the Apostles were not wise;
not through any weakness of the Gift, but lest
the Gospel preached suffer harm. The sort of
people therefore above mentioned were not those
employed in advocating the Word: rather they
were among its defamers. The unlearned men were
the establishers of it. This was able to check
vain glory, this to repress arrogance, this to
enforce moderation.
"But if it was 'not by wisdom of speech,'
why did they send Apollos who was eloquent?"
It was not, he replies, through confidence in
his power of speech, but because he was (Acts
xviii. 24, 29.) "mighty in the
Scriptures," and "confuted the Jews." And
besides the point in question was that the
leaders and first disseminators of the word were
not eloquent; since these were the very persons
to require some great power, for the expulsion
of error in the first instance; and then,
namely at the very outset, was the abundant
strength needed. Now He who could do without
educated persons at first, if afterwards some
being eloquent were admitted by Him, He did so
not because He wanted them, but because He
would make no distinctions. For as he needed
not wise men to effect whatever He would, so
neither, if any were afterwards found such, did
He reject them on that account.
But prove to me that Peter and Paul were
eloquent. Thou canst not: for they were
"unlearned and ignorant men!" As therefore
Christ, when He was sending out His disciples
into the world, having shewn unto them His
power in Palestine first, and said, (St.
Luke xxii. 35. (upodhmatos, rec. text
upodhmatwn.) "When I sent you forth without
purse and wallet and shoe, lacked ye any
thing?" permitted them from that time forward
to possess both a wallet and a purse; so also
He hath done here: for the point was the
manifestation of Christ's power, not the
rejection of persons from the Faith on account
of their Gentile wisdom, if they were drawing
nigh. When the Greeks then charge the
disciples with being uneducated, let us be even
more forward in the charge than they. Nor let
anyone say, "Paul was wise;" but while we
exalt those among them who were great in wisdom
and admired for their excellency of speech, let
us allow that all on our side were uneducated;
for it will be no slight overthrow which they
will sustain from us in that respect also: and
so the victory will be brilliant indeed.
I have said these things, because I once heard
a Christian disputing in a ridiculous manner
with a Greek, and both parties in their mutual
fray ruining themselves. For what things the
Christian ought to have said, these the Greek
asserted; and what things it was natural to
expect the Greek would say, these the
Christian pleaded for himself. As thus: the
dispute bring about Paul and Plato, the Greek
endeavord to show that Paul was unlearned and
ignorant; but the Christian, from simplicity,
was anxious to prove that Paul was more eloquent
than Plato. And so the victory was on the side
of the Greek, this argument being allowed to
prevail. For if Paul was a more considerable
person than Plato, many probably would object
that it was not by grace, but by excellency of
speech that he prevailed; so that the
Christian's assertion made for the Greek.
And what the Greek said made wisdom, but of
the grace of God.
Wherefore, lest we fall into the same error,
and be laughed to scorn, arguing thus with
Greeks whenever we have a controversy with
them; let us charge the Apostles with want of
learning; for this same charge is praise. And
when they say that the Apostles were rude, let
us follow up the remark and say that they were
also untaught, and unlettered, and poor, and
vile, and stupid, and obscure. It is not a
slander on the Apostles to say so, but it is
even a glory that, being such, they should have
outshone the whole world. For these untrained,
and rude, and illiterate men, as completely
vanquished the wise, and powerful, and the
tyrants, and those who flourished in wealth and
glory and all outward good things, as though
they had not been men at all: from whence it
manifest that great is the power of the Cross;
and that these things were done by no human
strength. For the results do not keep the
course of nature, rather what was done was above
all nature. Now when any thing takes place
above nature, and exceedingly above it, on the
side of rectitude and utility; it is quite plain
that these things are done by some Divine power
and cooperation. And observe; the fisherman,
the tentmaker, the publican, the ignorant, the
unlettered, coming from the far distant country
of Palestine, and having beaten off their own
ground the philosophers, the masters of
oratory, the skillful debaters alone prevailed
against them in a short space of time; in the
midst of many perils; the opposition of peoples
and kings, the striving of nature herself,
length of time, the vehement resistance of
inveterate custom, demons in arms, the devil in
battle array and stirring up all, kings,
rulers, peoples, nations, cities,
barbarians, Greeks, philosophers, orators,
sophists, historians, laws, tribunals, divers
kinds of punishments, deaths innumerable and of
all sorts. But nevertheless all these were
confuted and gave way when the fisherman spake;
just like the light dust which cannot bear the
rush of violent winds. Now what I say is, let
us learn thus to dispute with the Greeks; that
we be not like beasts and cattle, but prepared
concerning "the hope which is in us." (1
St. Pet. iii. 15.) And let us pause for
a while to work out this topic, no unimportant
bare naked body they overthrew all their foes
using no weapons but striking with the hand, and
in conclusion killed some, and others took
captive and led away, themselves receiving not
so much as a wound; would anyone have ever said
that the thing was of man? And yet the trophy
of the Apostles is much more wonderful than
that. For a naked man's escaping a wound is
not so wonderful by far as that the ordinary and
unlettered person--that a fisherman-should
overcome such a degree of talent: (deinothtos)
and neither for fewness, nor for poverty, nor
for dangers, nor for prepossession of habit,
nor for so great austerity of the precepts
enjoined, nor for the daily deaths, nor for the
multitude of those who were deceived nor for the
great reputation of the deceivers be turned from
his purpose.
Let this, I say, be our way of overpower way
of life rather than by words. For this is the
main battle, this is the unanswerable arguments
the argument from conduct. For though we give
ten thousand precepts of philosophy in words, if
we do not exhibit a life better than theirs, the
gain is nothing. For it is not what is said
that draws their attention, but their enquiry
is, what we do; and they say, "Do thou first
obey thine own words, and then admonish others.
But if while thou sayest, infinite are the
blessings in the world to come, thou seem
thyself nailed down to this world, just as if no
such things existed, thy works to weeping
immoderately over the departed, doing turn it
often in their minds. And this is what stays
the unbelievers from becoming Christians.
Let us win them therefore by our life. Many,
even among the untaught, have in that way
astounded the minds of philosophers, as having
exhibited in themselves also that philosophy
which lies in deeds, and uttered a voice clearer
than a trumpet by their mode of life and
self-denial. For this is stronger than the
tongue. But when I say, "one ought not to
bear malice," and then do all manner of evils
to the Greek, how shall I be able by words to
win him, while by my deeds I am frightening him
away? Let us catch them then by our mode of
life; and by these souls let us build up the
Church, and of these let us amass our wealth.
There is nothing to weigh against a soul, not
even the whole world. So that although thou
give countless treasure unto the poor, thou wilt
do no such work as he who converteth one soul
(Jer. xv. 19.) "For he that taketh
forth the precious from the vile shall be as my
mouth:" so He speaks. A great good it is,
I grant, to have pity on the poor; but it is
nothing equal to the withdrawing them from
error. For he that doth this resembles Paul
and Peter: we being permitted to take up their
Gospel, not with perils such as
theirs;--with endurance of famines and
pestilences, and all other evils, (for the
present is a season of peace;)--but so as to
display that diligence which cometh of zeal.
For even while we sit at home we may practice
this kind of fishery. Who hath a friend or
relation or inmate of his house, these things
let him say, these do; and he shall be like
Peter and Paul. And why do I say Peter and
Paul? He shall be the mouth of Christ. For
He saith, "He that taketh forth the precious
from the vile shall be as My mouth." And
though thou persuade not to-day, to-morrow
thou shalt persuade. And though thou never
persuade, thou shalt have thine own reward in
full. And though thou persuade not all, a few
out of many persuade all men; but still they
discoursed with all, and for all they have their
reward. For not according to the result of the
things that are well done, but according to the
intention of the doers, is God wont to assign
the crowns; though thou pay down but two
farthings, He receiveth them; and what He did
in the case of the widow, the same will He do
also in the case of those who teach. Do not
thou then, because thou canst not save the
world, despise the few; nor through longing
after great things, withdraw thyself from the
lesser. If thou canst not an hundred, take
thou charge of ten; if thou canst not ten,
despise not even five; if thou canst not five,
do not overlook one; and if thou canst not one,
neither so despair, nor keep back what may be
done by thee. Seest thou not how, in matters
of trade, they who are so employed make their
profit not only of gold but of silver also? For
if we do not flight the little things, we shall
keep hold also of the great. But if we despise
the small, neither shall we easily lay hand upon
the other. Thus individuals become rich,
gathering both small things and great. And so
let us act; that in all things enriched, we may
obtain the kingdom of heaven; through the grace
and loving-kindness of our Lord Jesus
Christ, through Whom and with Whom unto the
Father together with the Holy Spirit be
glory, power, honor, now and henceforth and
for evermore. Amen.
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