|
1 COR. I. 1-3.
Paul, called to be an Apostle of Jesus
Christ, through the will of God, and
Sosthenes our brother, unto the Church of God
which is at Corinth, even them that are
sanctified in Christ Jesus, called to be
Saints, with all that call upon the name of our
Lord Jesus Christ in every place, their Lord
and ours: Grace unto you and peace from God
our Father and the Lord Jesus Christ.
See how immediately, from the very beginning,
he casts down their pride, and dashes to the
ground all their fond imagination, in that he
speaks of himself as "called." For what I
have learnt, saith he, I discovered not
myself, nor acquired by my own wisdom, but
while I was persecuting and laying waste the
Church I was called. Now here of Him that
calleth is everything: of him that is called,
nothing, (so to speak,) but only to obey.
"Of Jesus Christ." Your teacher is
Christ; and do you register the names of men,
as patrons of your doctrine?
"Through the will of God." For it was God
who willed that you should be saved in this way.
We ourselves have wrought no good thing, but by
the will of God we have attained to this
salvation; and because it seemed good to him,
we were called, not because we were worthy.
"And Sosthenes our brother." Another
instance of his modesty; he puts in the same
rank with himself one inferior to Apollos; for
great was the interval between Paul and
Sosthenes. Now if where the interval was so
wide he stations with himself one far beneath
him, what can they have to say who despise their
equals?
"Unto the Church of God." Not "of this or
of that man," but of God.
"Which is at Corinth." Seest thou how at
each word he puts down their swelling pride;
training their thoughts in every way for heaven?
He calls it, too, the Church "of God;"
shewing that it ought to be united. For if it
be "of God," it is united, and it is one,
not in Corinth only, but also in all the
world: for the Church's name (ecclhsia:
properly an assembly) is not a name of
separation, but of unity and concord.
"To the sanctified in Christ Jesus." Again
the name of Jesus; the names of men he findeth
no place for. But what is Sanctification?
The Laver, the Purification. For he reminds
them of their own uncleanness, from which he had
freed them; and so persuades them to lowliness
of mind; for not by their own good deeds, but
by the loving-kindness of God, had they been
sanctified.
"Called to be Saints." For even this, to
be saved by faith, is not saith he, of
yourselves; for ye did not first draw near, but
were called; so that not even this small matter
is yours altogether. However, though you had
drawn near, accountable as you are for
innumerable wickednesses, not even so would the
grace be yours, but God's. Hence also,
writing to the Ephesians, he said, (Eph.
ii. 8.) "By grace have ye been saved
through faith, and this not of yourselves;"
not even the faith is yours altogether; for ye
were not first with your belief, but obeyed a
call.
"With all who call upon the Name of our Lord
Jesus Christ." Not "of this or that man,"
but "the Name of the Lord."
"In every place, both theirs and ours." For
although the letter be written to the
Corinthians only, yet he makes mention of all
the faithful that are in all the earth; showing
that the Church throughout the world must be
one, however separate in divers places; and
much more, that in Corinth. And though the
place separate, the Lord binds them together,
being common to all. Wherefore also uniting
them he adds, "both theirs and ours." And
this is far more powerful [to unite], than the
other [to separate]. For as men in one
place, having many and contrary masters, become
distracted, and their one place helps them not
to be of one mind, their masters giving orders
at variance with each other, and drawing each
their own way, according to what Christ says,
(St. Matt. vi. 24.) "Ye cannot serve
God and Mammon;" so those in different
places, if they have not different lords but one
only, are not by the places injured in respect
of unanimity, the One Lord binding them
together. "I say not then, (so he speaks,)
that with Corinthians only, you being
Corinthians ought to be of one mind, but with
all that are in the whole world, inasmuch as you
have a common Master." This is also why he
hath a second time added "our;" for since he
had said, "the Name of Jesus Christ our
Lord," lest he should appear to the
inconsiderate to be making a distinction, he
subjoins again, "both our Lord and theirs."
That my meaning may be clearer, I will read it
according to its sense thus: "Paul and
Sosthenes to the Church of God which is in
Corinth and to all who call upon the Name of
Him who is both our Lord and theirs in every
place, whether in Rome or wheresoever else they
may be: grace unto you and peace from God our
Father and the Lord Jesus Christ."
Or again thus; which I also believe to be
rather more correct: "Paul and Sosthenes to
those that are at Corinth, who have been
sancified, called to be Saints, together with
all who call upon the Name of our Lord Jesus
Christ in place, both theirs and ours; "that
is to say, "grace unto you, and peace unto
you, who are at Corinth, who have been
sanctified and called;" not to you alone, but
"with all who in every place call upon the Name
of Jesus Christ, our Lord and theirs."
Now if our peace be of grace, why hast thou
high thoughts? Why art Thou so puffed up,
being saved by grace? And if thou hast peace
with God, why wish to assign thyself to
others? since this is what separation comes to.
For what if you be at "peace" with this man,
and with the other even find "grace?" My
prayer is that both these may be yours from
God; both from Him I say, and towards Him.
For neither do they abide (menei, Savile in
marg.) secure except they enjoy the influence
from above; nor unless God be their object will
they aught avail you: for it profiteth us
nothing, though we be peaceful towards all men,
if we be at war with God; even as it is no harm
to us, although by all men we are held as
enemies, if with God we are at peace. And
again it is no gain to us, if all men approve,
and the Lord be offended; neither is there any
danger, though all shun and hate us, if with
God we have acceptance and love. For that
which is verily grace, and verily peace, cometh
of God, since he who finds grace in God's
sight, though he suffer ten thousand horrors,
feareth no one; I say not only, no man, but
not even the devil himself; but he that hath
offended God suspects all men, though he seem
to be in security. For human nature is
unstable, and not friends only and brethren,
but fathers also, before now, have been
altogether changed and often for a little thing
he whom they begat, the branch of their
planting, hath been to them, more than all
foes, an object of persecution. Children,
too, have cast off their fathers. Thus, if ye
will mark it, David was in favor with God,
Absalom was in favor with men. What was the
end of each, and which of them gained most
honor, ye know. Abraham was in favor with
God, Pharaoh with men; for to gratify him
they gave up the just man's wife. (See St.
Chrys. on Gen. xii. 17.) Which then of
the two was the more illustrious, and the happy
man? every one knows. And why speak I of
righteous men; The Israelites were in favor
with God, but they were bated by men, the
Egyptians; but nevertheless they prevailed
against their haters and vanquished them, with
how great triumph, is well known to you all.
For this, therefore, let all of us labor
earnestly; whether one be a slave, let him pray
for this, that he may find grace with God
rather than with his master; or a wife, let her
seek grace from God her Saviour rather than
from her husband; or a soldier, in preference
to his king and commander let him seek that favor
which cometh from above. For thus among men
also wilt thou be an object of love. But how
shall a man find grace with God? How else,
except by lowliness of mind? "For God,
"saith one, (St. Jas. iv. 6.)
"resisteth the proud, but giveth grace unto the
humble; and, (Ps. li. 17.
tetapeiinwmenhn.) the sacrifice of God is a
broken spirit, and a heart that is brought low
God will not despise." For if with men
humility is so lovely, much more with God.
Thus both they of the Gentiles found grace and
the Jews no other way fell from grace; (Rom.
x. 13.) "for they were not subject unto the
righteousness of God." The lowly man of whom
I am speaking, is pleasing and delightful to
all men, and dwells in continual peace, and
hath in him no ground for contentions. For
though you insult him, though you abuse him,
whatsoever you say, he will be silent and will
bear it meekly, and will have so great peace
towards all men as one cannot even describe.
Yea, and with God also. For the commandments
of God are to be at peace with men: and thus
our whole life is made prosperous, through peace
one with another. For no man can injure God:
His nature is imperishable, and above all
suffering. Nothing makes the Christian so
admirable as lowliness of mind. Hear; for
instance, Abraham saying, (Gen. xviii.
27.) "But I am but dust and ashes;" and
again, God [saying] of Moses, that
(Numb. xii. 3.) "he was the meekest of
all men." For nothing was ever more humble
than he; who, being leader of so great a
people, and having overwhelmed in the sea the
king and the host of all the Egytians, as if
they had been flies; and having wrought so many
wonders both in Egypt and by the Red Sea and
in the wilderness, and received such high
testimony, yet felt exactly as if he had been an
ordinary person, and as a son-in-law was
humbler than his father-in-law, (Exodus
xviii. 24.) and took advice from him, and
was not indignant, nor did he say, "What is
this? After such and so great achievements,
art thou come to us with thy counsel?" This is
what most people feel; though a man bring the
best advice, despising it, because of the
lowliness of the person. But not so did he:
rather through lowliness of mind he wrought all
things well. Hence also he despised the courts
of kings, (Heb. xi. 24-26.) since he
was lowly indeed: for the sound mind and the
high spirit are the fruit of humility. For of
how great nobleness and magnanimity, thinkest
thou, was it a token, to despise the kingly
palace and table? since kings among the
Egyptians are honored as gods, and enjoy wealth
and treasures inexhaustible. But nevertheless,
letting go all these and throwing away the very
sceptres of Egypt, he hastened to join himself
unto captives, and men worn down with toil,
whose strength was spent in the clay and the
making of bricks, men whom his own slaves
abhorred, (for, saith he (ebdelussonto,
Sept. Ex. i. 2.) "The Egyptians
abhorred them;") unto these he ran and
preferred them before their masters. From
whence it is plain, that whoso is lowly, the
same is high and great of soul. For pride
cometh from an ordinary mind and an ignoble
spirit, but moderation, from greatness of mind
and a lofty soul.
And if you please, let us try each by
examples. For tell me, what was there ever
more exalted than Abraham? And yet it was he
that said, "I am but dust and ashes;" it was
he who said, (Gen. xiii. 8.) "Let there
be no strife between me and thee." But this
man, so humble, (Gen. xiv. 21-24,)
despised ("Persian," i.e. perhaps, "of
Elam.") Persian spoils, and regarded not
Barbaric trophies; and this he did of much
highmindedness, and of a spirit nobly nurtured.
For he is indeed exalted who is truly humble;
(not the flatterer nor the dissembler;) for
true greatness is one thing, and arrogance
another. And this is plain from hence; if one
man esteem clay to be clay, and despise it, and
another admire the clay as gold, and account it
a great thing; which, I ask, is the man of
exalted mind? Is it not he who refuses to
admire the clay? And which, abject and mean?
Is it not he who admires it, and set much store
by it? Just so do thou esteem of this case
also; that he who calls himself but dust and
ashes is exalted, although he say it out of
humility; but that he who does not consider
himself dust and ashes, but treats himself
lovingly and has high thoughts, this man for his
part must be counted mean, esteeming little
things to be great. Whence it is clear that out
of great loftiness of thought the patriarch spoke
that saying, "I am but dust and ashes;" from
loftiness of thought, not from arrogance.
For as in bodies it is one thing to be healthy
and plump, (sfrigpnta, firm and elastic.)
and another thing to be swoln, although both
indicate a full habit of flesh, (but in this
case of unsound, in that of healthful flesh;)
so also here: it is one thing to be arrogant,
which is, as it were, to be swoln, and another
thing to be high-souled, which is to be in a
healthy state. And again, one man is tall from
the stature of his person; another, being
short, by adding buskins becomes taller; now
tell me, which of the two should we call tall
and large? Is it not quite plain, him whose
height is from himself? For the other has it as
something not his own; and stepping upon things
low in themselves, turns out a tall person.
Such is the case with many men who mount
themselves up on wealth and glory; which is not
exaltation, for he is exalted who wants none of
these things, but despises them, and has his
greatness from himself. Let us therefore become
humble that we may become exalted; (St. Luke
xiv. 11.) "For he that humbleth himself
shall be exalted." Now the self-willed man is
not such as this; rather he is of all characters
the most ordinary. For the bubble, too, is
inflated, but the inflation is not sound;
wherefore we call these persons "puffed up."
Whereas the sober-minded man has no high
thoughts, not even in high fortunes, knowing
his own low estate; but the vulgar even in his
trifling concerns indulges a proud fancy.
Let us then acquire that height which comes by
humility. Let us look into the nature of human
things, that we may kindle with the longing
desire of the things to come; for in no other
way is it possible to become humble, except by
the love of what is divine and the contempt of
what is present. For just as a man on the point
of obtaining a kingdom, if instead of that
purple robe one offer him some trivial
compliment, will count it to be nothing; so
shall we also laugh to scorn all things present,
if we desire that other sort of honor. Do ye
not see the children, when in their play they
make a band of soldiers, and heralds precede
them and lictors, and a boy marches in the midst
in the general's place, how childish it all
is? Just such are all human affairs; yea and
more worthless than these: to-day they are,
and to-morrow they are not. Let us therefore
be above these things; and let us not only not
desire them, but even be ashamed if any one hold
them forth to us. For thus, casting out the
love of these things, we shall possess that
other love which is divine, and shall enjoy
immortal glory. Which may God grant us all to
obtain, through the grace and loving-kindness
of our Lord Jesus Christ; with whom be to the
Father, together with the holy and good
Spirit, the glory and the power for ever and
ever. Amen.
|
|