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1 COR. I. 4, 5.
I thank my God always concerning you, for the
Grace of God which was given you in Jesus
Christ; that in every thing you were enriched
in him.
. THAT which he exhorts others to do,
saying, " (Phil. iv. 6.) Let your
requests with thanksgiving be made known unto
God," the same also he used to do himself:
teaching us to begin always from these words,
and before all things to give thanks unto God.
For nothing is so acceptable to God as that men
should be thankful, both for themselves and for
others wherefore also he prefaces almost every
Epistle with this. But the occasion for his
doing so is even more urgent here than in the
other Epistles. For he that gives thanks,
does so, both as being well off, and as in
acknowledgment of a favor: now a favor is not a
debt nor a requital nor a payment: which indeed
every where is important to be said, but much
more in the case of the Corinthians who were
gaping after the dividers of the Church.
"Unto my God." Out of great affection he
seizes on that which is common, and makes it his
own; as the prophets also from time to time use
to say, (Ps. xliii. 4; lxii. 1.) "O
God, my God;" and by way of encouragement he
incites them to use the same language also
themselves. For such expressions belong to one
who is retiring from all secular things, and
moving towards Him whom he calls on with so much
earnestness: since he alone can truly say this,
who from things of this life is ever mounting
upwards unto God, and always preferring Him to
all, and giving thanks continually, not
[only] for the grace already given, but
whatever blessing hath been since at any time
bestowed, for this also he offereth unto Him
the same praise. Wherefore he saith not
merely, "I give thanks," but "at all
times, concerning you;" instructing them to be
thankful both always, and to no one else save
God only.
"For the grace of God." Seest thou how from
every quarter he draws topics for correcting
them? For where "grace" is, "works" are
not i where "works," it is no more "grace."
If therefore it be "grace," why are ye
high-minded? Whence is it that ye are puffed
up?
"Which is given you." And by whom was it
given? By me, or by another Apostle? Not at
all, but "by Jesus Christ." For the
expression, "In Jesus Christ," signifies
this. Observe how in divers places he uses the
word en, "in," instead of di ou, "through
means of whom;" therefore its sense is no
less.
"That in every thing ye were enriched."
Again, by whom? By Him, is the reply. And
not merely "ye were enriched, but "in every
thing." Since then it is first of all,
"riches" then, "riches of God," next,
"in every thing," and lastly, "through the
Only-Begotten," reflect on the ineffable
treasure!
Ver. 5. "In all utterance, and all
knowledge." "Word" ["or utterance,"]
not such as the heathen, but that of God. For
there is knowledge without "word," and there
is knowledge with "word." For so there are
many who possess knowledge, but have not the
power of speech; as those who are uneducated and
unable to exhibit clearly what they have in their
mind. Ye, saith he, are not such as these,
but competent both to understand and to speak.
Ver. 6. "Even as the testimony of Christ
was confirmed in you." Under the color of
praises and thanksgiving he touches them
sharply. "For not by heathen philosophy,"
saith he, "neither by heathen discipline, but
"the grace of God," and by the "riches,"
by and the "knowledge," and the "word" given
by Him, were you enabled to learn the doctrines
of the truth, and to be confirmed unto the
testimony of the Lord; that is, unto the
Gospel. For ye had the benefit of many signs,
many wonders unspeakable grace, to make you
receive the Gospel. If therefore ye were
established by signs and grace, why do ye
waver?" Now these are the words of one both
reproving, and at the same time prepossessing
them in his favor.
Ver. 7. "So that ye come behind in no
gift." A great question here arises. They
who had been "enriched in all utterance," so
as in no respect to "come behind m any gift,"
are they carnal? For if they were such at the
beginning, much more now. How then does he
call them "carnal?" For, saith he, (1
Cor. iii. 1.) "I was not able to speak
unto you as unto spiritual, but as unto
carnal." What must we say then? That having
in the beginning believed, and obtained all
gifts, (for indeed they sought them
earnestly,) they became remiss afterwards.
Or, if not so, that not unto all are either
these things said or those; but the one to such
as were amenable to his censures, the other to
such as were adorned with his praises. For as
to the fact that they still had gifts; (1
Cor. xiv. 26, 29.) "Each one,"
saith he, "hath a psalm, hath a revelation,
hath a tongue, hath an interpretation; let all
things be done unto edifying." And, "Let
the prophets speak two or three." Or we may
state it somewhat differently; that as it is
usual with us to call the greater part the
whole, so also he hath spoken in this place.
Withal, I think he hints at his own
proceedings; for he too had shewn forth signs;
even as also he saith in the second Epistle to
them, (2 Cor. xii. 12, 13.) "Truly
the signs of an Apostle were wrought among you
in all patience:" and again, "For what is
there wherein you were inferior to other
churches?"
Or, as I was saying, he both reminds them of
his own miracles and speaks thus with an eye to
those who were still approved. For many holy
men were there who had "set themselves to
minister unto the saints," and had become "the
first fruits of Achaia;" as he declareth
(ch. xvi. 15.) towards the end.
In any case, although the praises be not very
close to the truth, still however they are
inserted by way of precaution, (oiconomicps)
preparing the way beforehand for his discourse.
For whoever at the very outset speaks things
unpleasant, excludes his words from a hearing
among the weaker: since if the hearers be his
equals in degree they feel angry; if vastly
inferior they will be vexed. To avoid this, he
begins with what seem to be praises. I say,
seem; for not even did this praise belong to
them, but to the grace of God. For that they
had remission of sins, and were justified, this
was of the Gift from above. Wherefore also he
dwells upon these points, which shew the
loving-kindness of God, in order that he may
the more fully purge out their malady.
"Waiting for the revelation (apocalufin.) of
our Lord Jesus Christ." "Why make ye much
ado," saith he, "why are ye troubled that
Christ is not come? Nay, he is come; and the
Day. is henceforth at the doors." And
consider his wisdom; how withdrawing them from
human considerations he terrifies them by mention
of the fearful judgment-seat, and thus implying
that not only the beginnings must be good, but
the end also. For with all these gifts, and
with all else that is good, we must be mindful
of that Day: and there is need of many labors
to be able to come unto the end. "Revelation"
is his word; implying that although He be not
seen, yet He is, and is present even now, and
then shall appear. Therefore there is need of
patience: for to this end did ye receive the
wonders, that ye may remain firm.
Ver. 8. "Who shall also confirm you unto
the end, that ye may be unreprovable." Here
he seems to court them, but the saying is free
from all flattery; for he knows also how to
press them home; as when he saith, (1 Cor.
iv. 18, 21.) "Now some are puffed up as
though I would not come to you:" and again,
"What will ye? shall I come unto you with a
rod, or in love, and in the spirit of
meekness?" And, (2 Cor. xiii. 3.)
"Since ye seek a proof I of Christ speaking
in me." But he is also covertly accusing
them: for, to say, "He shall confirm," and
the word "unreprovable" marks them out as still
wavering, and liable to reproof.
But do thou consider how he always fasteneth
them as with nails to the Name of Christ. And
not any man nor teacher, but continually the
Desired One Himself is remembered by him:
setting himself, as it were to arouse those who
were heavy-headed after some debauch. For no
where in any other Epistle doth the Name of
Christ occur so continually. But here it is,
many times in a few verses; and by means of it
he weaves together, one may say, the whole of
the proem. Look at it from the beginning.
"Paul called [to be] an Apostle of Jesus
Christ, to them that have been sanctified in
Jesus Christ, who call upon the Name of our
Lord Jesus Christ, grace unto you and peace
from God the Father, and the Lord Jesus
Christ. I thank my God for the grace which
hath been given you by Jesus Christ, even as
the testimony of Christ hath been confirmed in
you, waiting for the revelation of our Lord
Jesus Christ, who shall confirm you
unreprovable in the day of our Lord Jesus
Christ. God is faithful, by whom ye have been
called into the fellowship of His Son Jesus
Christ our Lord. And I beseech you by the
Name of our Lord Jesus Christ." Seest thou
the constant repetition of the Name of Christ?
From whence it is plain even to the most
unobservant, that not by chance nor unwittingly
he doeth this, but in order that by incessant
application of that glorious Name he may foment
their inflammation, and purge out the corruption
of the disease.
Ver. 9. "God is faithful, by whom ye were
called unto the fellowship of His Son."
Wonderful! How great a thing saith he here!
How vast in the magnitude of the gift which he
declares! Into the fellowship of the
Only-Begotten have ye been called, and do ye
addict yourselves unto men? What can be worse
than this wretchedness? And how have ye been
called? By the Father. For since "through
Him," and "in Him," were phrases which he
was constantly employing in regard of the Son,
lest men might suppose that he so mentioneth Him
as being less, he ascribeth the same to the
Father. For not by this one and that one,
saith he, but "by the Father" have ye been
called; by Him also have ye been "enriched."
Again, "ye have been called;" ye did not
yourselves approach. But what means, "into
the fellowship of His Son?" Hear him
declaring this very thing more clearly
elsewhere. (2 Tim. ii. 12.) If we
suffer, we shall also reign with Him; if we
die with Him, we shall also live with Him.
Then, because it was a great thing which He
had said, he adds an argument fraught with
unanswerable conviction; for, saith he, "God
is faithful," i. e. "true." Now if
"true," what things He hath promised He will
also perform. And He hath promised that He
will make us partakers of His only-begotten
Son; for to this end also did He call us.
For (Rom. xi. 29.)
"His gifts, and the calling of God," are
without repentance.
These things, by a kind of divine art he
inserts thus early, lest after the vehemence of
the reproofs they might fall into despair. For
assuredly God's part will ensue, if we be not
quite impatient of His rein. (afhniaswmen)
As the Jews, being called, would not receive
the blessings; but this was no longer of Him
that called, but of their lack of sense. For
He indeed was willing to give, but they, by
refusing to receive, cast themselves away.
For, had He called to a painful and toilsome
undertaking, not even in that case were they
pardonable in making excuse; however, they
would have been able to say that so it was: but
if the call be unto cleansing, (Comp. i.
4-7.) and righteousness, and
sanctification, and redemption, and grace, and
a free gift, and the good things in store,
which eye hath not seen, nor ear heard; and it
be God that calls, and calls by Himself; what
pardon can they deserve, who come not running to
Him? Let no one therefore accuse God; for
unbelief cometh not of Him that calleth, but of
those who start away (apophdpntas) from Him.
But some man will say, "He ought to ring men
in, even against their will." Away with
this. He doth not use violence, nor compel;
for who that bids to honors, and crowns, and
banquets, and festivals, drags people,
unwilling and bound? No one. For this is the
part of one inflicting an insult. Unto hell He
sends men against their will, but unto the
kingdom He calls willing minds. To the fire
He brings men bound and bewailing themselves:
to the endless state of blessings not so. Else
it is a reproach to the very blessings
themselves, if their nature be not such as that
men should run to them of their own accord and
with many thanks.
"Whence it is then," say you, "that all men
do not choose them?" From their own
infirmity. "And wherefore doth He not cut off
their infirmity?" And how tell me--in what
way--ought He to cut it off? Hath He not
made a world that teacheth His loving-kindness
and His power? For (Ps. xix. 1.) "the
heavens," saith one, "declare the glory of
God." Hath He not also sent prophets? Hath
He not both called and honored us? Hath He
not done wonders?
Hath He not given a law both written and
natural? Hath He not sent His Son?
Hath he not commissioned Apostles? Hath He
not wrought sins? Hath He not threatened
hell? Hath He not promised the kingdom? Doth
He not every day make His sun to rise? Are
not the things which He hath enjoined so simple
and easy, that many transcend His commandments
in the greatness of their self-denial?
"What was there to do unto the vineyard and I
have not done it?" (Is. v. 4.)
[10.] "And why," say you, "did He not
make knowledge and virtue natural to us?" Who
speaketh thus? The Greek or the Christian?
Both of them, indeed, but not about the same
things: for the one raises his objection with a
view to knowledge, the other with a view to
conduct. First, then, we will reply to him
who is on our side; for I do not so much regard
those without, as our own members.
What then saith the Christian? "It were meet
to have implanted in us the knowledge itself of
virtue." He hath implanted it; for if he had
not done so, whence should we have known what
things are to be done, what left undone?
Whence are the laws and the tribunals? But
"God should have imparted not [merely]
knowledge, but also the very doing of it
[virtue]. For what then wouldest thou have to
be rewarded, if the whole were of God? For
tell me, doth God punish in the same manner
thee and the Greek upon committing sin? Surely
not. For up to a certain point thou hast
confidence, viz. that which ariseth from the
true knowledge. What then, if any one should
now say that on the score of knowledge thou and
the Greek will be accounted of like desert?
Would it not disgust thee? I think so,
indeed. For thou wouldest say that the Greek,
having of his own wherewith to attain knowledge,
was not willing. If then the latter also should
say that God ought to have implanted knowledge
in us naturally, wilt thou not laugh him to
scorn, and say to him, "But why didst thou
not seek for it? why wast thou not in earnest
even as I?" And thou wilt stand firm with
much confidence, and say that it was extreme
folly to blame God for not implanting knowledge
by nature. And this thou wilt say, because
thou hast obtained what appertains to knowledge.
So also hadst thou performed what appertains to
practice, thou wouldest not have raised these
questions: but thou art tired of virtuous
practice, therefore thou shelterest thyself with
these inconsiderate words. But how could it be
at all right to cause that by necessity one
should become good? Then shah we next have the
brute beasts contending with us about virtue,
seeing that some of them are more temperate than
ourselves.
But thou sayest, "I had rather have been good
by necessity, and so forfeited all rewards,
than evil by deliberate choice, to be punished
and suffer vengeance." But it is impossible
that one should ever be good by necessity. If
therefore thou knowest not what ought to be
done, shew it, and then we will tell you what
is right to say. But if thou knowest that
uncleanness is wicked, wherefore dost thou not
fly from the evil thing?
"I cannot," thou sayest. But others who
have done greater things than this will plead
against thee, and will more than prevail to stop
thy mouth. For thou, perhaps, though living
with a wife, an not chaste; but another even
without a wife keeps his chastity inviolate.
Now what excuse hast thou for not keeping the
rule, while another even leaps beyond the lines
that have been drawn to mark it?
But thou sayest "I am not of this sort in my
bodily frame, or my turn of mind." That is
for want, not of power, but of will. For thus
I prove that all have a certain aptness towards
virtue: That which a man cannot do, neither
will he be able to do though necessity be laid
upon him; but, if, necessity being laid upon
him, he is able, he that leaveth it undone,
leaveth it undone out of choice. The kind of
thing I mean is this: to fly up and be borne
towards heaven, having a heavy body, is even
simply impossible. What then, if a king should
Command one to do this, and threaten death,
saying," Those men who do not fly, I decree
that they lose their heads, or be burnt, or
some other such punishment:" would any one obey
him? Surely not. For nature is not capable of
it. But if in the case of chastity this same
thing were done, and he were to lay down laws
that the unclean should be punished, be burnt,
he scourged, should suffer the extremity of
torture, would not many obey the law? "No"
thou wilt say: "for there is appointed, even
now, a law forbidding to commit adultery and all
do not obey it." Not because the fear looses
its power, but because the greater part expect
to be unobserved. So that if when they were on
the point of committing an unclean action the
legislator and the judge came before them, the
fear would be strong enough to cast out the
lust. Nay, were I to apply another kind of
force inferior to this; were I to take the man
and remove him from the beloved person, and shut
him up close in chains, he will be able to bear
it, without suffering any great harm. Let us
not say then that such an one is by nature evil:
for if a man were by nature good, he could never
at any time become evil; and if he were by
nature evil, he could never be good. But now
we see that changes take place rapidly, and that
men quickly shift from this side to the other,
and from that fill back again into this. And
these things we may see not in the Scriptures
only, for instance, that publicans have become
apostles; and disciples, traitors; and
harlots, chaste; and robbers; men of good
repute; and magicians have worshipped; and
ungodly men passed over unto godliness, both in
the New Testament and in the Old; but even
every day a man may see many such things
occurring. Now if things were natural, they
could not change. For so we, being by nature
susceptible, could never by any exertions become
void state of corruption unto incorruption: no
one from hunger to the perpetual absence of that
sensation. Wherefore neither are these things
matters of accusation, nor do we reproach
ourselves for them; nor ever did any one,
meaning to blame another, say to him," O
thou, corruptible and subject to passion: "but
either adultery or fornication, or something of
that kind, we always lay to the charge of those
who are responsible; and we bring them before
judges, who blame and punish, and in the
contrary cases award honors.
[11.] Since then both from our conduct
towards one another, and from others' conduct
to us when judged, and from the things about
which we have written laws, and from the things
wherein we condemn ourselves, though there be no
one to accuse us; and from the instances of our
becoming worse through indolence, and better
through fear; and from the cases wherein we see
others doing well and arriving at the height of
self-command, (filosofias) it is quite clear
that we also have it in our power to do well:
eyes that fearful day, and to give heed to
virtue; and after a little labor, obtain the
incorruptible crowns? For these words will be
no defence to us; rather our fellow-servants,
and those who have practised the contrary
virtues, will condemn all who continue in sin:
the cruel man will be condemned by the merciful;
the evil, by the good; the fierce, by the
gentle; the grudging, by the courteous; the
vain-glorious, by the self-denying; the
indolent, by the serious; the intemperate, by
the sober-minded. Thus will God pass judgment
upon us, and will set in their place both
companies; on one bestowing praise, on the
other punishment. But God forbid that any of
those present should be among the punished and
dishonored, but rather among those who are
crowned and the winners of the kingdom. Which
may God grant us all to obtain through the grace
and loving-kindness of our Lord Jesus
Christ; with Whom unto the Father and the
Holy Ghost be glory, power, honor, now and
ever, and unto everlasting ages. Amen.
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