Commentarii in epistulas Pauli

Timothy my fellow worker greets you, and Lucius, and Jason, and Sosipater my kinsmen. I, Tertius, who wrote the letter, greet you in the Lord. Gaius my host and that of the whole Church greets you. And Quartus the brother. The grace of our Lord. "Now to him who is able to establish you according to my gospel." Again he clings to those who are weak, and turns his discourse toward them. For when he was rebuking, he made the rebuke common to all. But now, when he is praying for them, he sets down the supplication; and having said "to establish," he shows this, that they had not yet been confirmed, but stood indeed, yet were being shaken. "And the preaching of Jesus Christ according to the revelation of the mystery kept silent in eternal times." That is, which he himself preached; and if he himself preached it, the doctrines are not ours, but his are the laws. "But now manifested through the prophetic Scriptures, according to the command of the eternal God, for obedience of faith." Here he dispels the fear of the weak man. For why are you afraid,

he says, "Do not depart from the law"? This is what the law wills; this it foretold from the beginning. But if you inquire why it was now made manifest, you are doing a thing not safe, prying into the mysteries of God and demanding an account. Therefore he added, "for obedience of faith." For faith needs only obedience, not busy inquisitiveness. And when God commands us to believe, we must not pry. "Made known to all the nations. To the only wise God, through Jesus Christ, to whom be glory for ever and ever. Amen." For it is not you alone, he says, but the whole inhabited world thus believes, receiving not a man but God as teacher. Therefore he added, "through Jesus Christ." And it was not only made known, but also confirmed. Both are his works. Therefore it should also be read thus: "To him who is able to establish you through Jesus Christ." For he ascribes both to him, and not both only, but also the glory that is to the Father. Therefore he said, "to whom be glory for ever. Amen." And again he glorifies, struck with wonder at the incomprehensibility of the mysteries. For even now that it has appeared, it is not possible to grasp it by reasonings, but one must know it through faith; for otherwise it cannot be. And he well said, "To the only wise God." For when you consider how he brought in the nations, and mingled them with those who had prospered of old, and saved those who were despaired of, and brought up to heaven those who were unworthy of the earth, and brought those who had fallen out of the present life into that immortal and ineffable life, and made those who were trampled by demons equal to angels, and opened paradise, and dissolved all the ancient evils—

And these things in a short time, and by a short and most concise way, then you will know the wisdom; and when you see what neither angels nor archangels knew, suddenly those from the Gentiles who have learned through Jesus Christ. To the Romans, 318 verses. It was written from Corinth.

ON THE FIRST EPISTLE TO THE CORINTHIANS.

ARGUMENT.

The Apostle, having heard that there was great dissension among the Corinthians, certain false apostles having made schisms among them, writes the epistle correcting all things. And these were their sins. First, that there were many factions among them; and they attached themselves to some as to the rich, and to others as to the wise and those able to teach them something more. Second, that they consorted with their stepmothers, and boasted in this. And after this, concerning gluttony; for they were so mastered by the matter as even to touch things sacrificed to idols. Others again, having quarrels and contentions about money, entrusted themselves to external courts of law. There was also another fault among them, that they ate by themselves in the churches, and did not share with those in need. Along with these they erred in another matter too, being puffed up greatly over the charisms, and from this falling away. For they had also a jealous eye toward one another, and were tearing the Church apart; and their teaching about the resurrection was lame. These things became his occasion for the epistle, and other things which cannot be told in detail. CHAPTER 1.

Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, to the church of God which is in Corinth; to those sanctified in Christ Jesus, called to be saints, together with all who call upon the name of our Lord Jesus Christ in every place, both theirs and ours." Since they were being cut up into many factions, and some were called by this man's name and others by that man's, this had been taken from them—even to be called Christians any longer. See how from the beginning, through everything, he reminds them of the name of Christ, saying: Paul, called to be an apostle of Jesus Christ; to those sanctified in Christ Jesus; to those who call upon the name of our Lord Jesus Christ. Grace to you from God the Father and the Lord Jesus Christ. I give thanks for the grace given to you in Christ Jesus, just as the testimony of Christ was revealed in you, as you await the revelation of our Lord Jesus Christ; who will also confirm you blameless in the day of our Lord Jesus Christ. God is faithful, through whom you were called into fellowship with his Son Jesus Christ. But I beseech you by the name of our Lord Jesus Christ. Observe the continuity of the name of Christ; from this it is clear that he did not do this idly and simply, but by the frequency of this good appellation, removing their invitation, and their separation, and their being named after others. Called, not self-appointed an apostle, as you are appointed teachers; but through Jesus Christ. "To the grace given to you in Christ Jesus—

that in everything you were enriched in him, in all speech and all knowledge." Through whom was it given? Was it through me, or through another apostle? By no means, he says, but through Jesus Christ. For the phrase "in Christ Jesus" means this. "Just as the testimony of Christ was confirmed in you." If, then, you were confirmed and established through signs and grace, for what reason are you being shaken? "So that you are not lacking in any charism." He shows how much they are about to deprive themselves of, by clinging to false teachers. "Awaiting the revelation of our Lord Jesus Christ, who will also confirm you to the end, blameless in the day of our Lord Jesus Christ." It is as if he were saying: Why are you in an uproar? Why are you disturbed, because Christ is not present? He is present indeed, and the day is at the doors; and there is need of much virtue and many labors, so as to be able to come to the end. And he calls it a "revelation," showing that, even if he is not seen, he exists and is present, and will appear both now and then. "God is faithful, through whom you were called into fellowship with his Son Jesus Christ our Lord. But I exhort you, brothers, through the name of our Lord Jesus Christ, that you all say the same thing." It is as if he were saying: You were called into fellowship with the Only-Begotten, and you assign yourselves to men—what is worse than this wretchedness? And how were they called? Through the Father. For since he continually says "through him" and "in him" concerning the Son, lest they should think that he mentions him as being lesser, he assigned these things to the Father.

And the phrase "into fellowship with his Son" is similar to what is said elsewhere: "if we suffer with him, we shall also reign with him." He now arranges these things beforehand in his argument, so that the vehemence of the accusations may not be great enough to plunge them into despair. "And let there be no divisions among you." The emphasis of the word "division" is a strong term of accusation. For when a whole is divided into many parts, not only does it not become many, but even the one is lost. "But you were made complete in the same mind and in the same judgment." Since he has rebuked them sharply with the term "division," he again softens his argument, saying, "that you might be made complete"; and it is as if he were saying: Do not think that I am advising concord only as far as words go; for I seek the concord that comes from the mind. "For it has been reported to me concerning you, my brothers, by those of Chloe, that there are quarrels among you. But I say this, that each of you says." Again, by the term "brotherhood" he calls them to persuasion. "I am of Paul, and I of Apollos, and I of Cephas." Not that they were calling themselves of Paul or of Cephas, but he reshapes their names onto himself, as he also makes clear in what follows. And by this he indicates that if it was not right to attach the names of Paul, Peter, and Apollos to themselves, much more so the names of others. "But I am of Christ." He does not bring this as an accusation—that some were even calling themselves of Christ—but that not all were, but as though Christ had been given as a portion to some.

Christ has been divided." What he means is this: You are cutting Christ to pieces, he says. He divided his body; he distributed it among men, and he parceled out the Church, taking one portion himself and giving another to them. "Was Paul crucified for you?" Observe the mind of one who loves Christ: how he now advances the whole matter on the basis of his own name, showing from the abundance of it that this honor belongs to no one else. But what was a matter of great solicitude, this he sets forth—the cross and baptism, and the good things that come from them. For the creation of the world also shows God's love for mankind, but especially does his condescension through the cross. "Or were you baptized in the name of Paul?" Since this was becoming a cause of schisms—being called after those who baptized—he corrects this too, saying: Were you baptized in the name of Paul? For do not say, he means, "Who baptized?" but "In whose name?" For it is not the one who baptizes, but in whose name, that is sought. For he himself, he says, forgives sins. "I thank God that I baptized none of you except Crispus and Gaius, so that no one may say that you were baptized in my name. I also baptized the household of Stephanas. For the rest, I do not know whether I baptized anyone else." It is as if he were saying: Why do you pride yourself on baptizing, when I even give thanks that I did not do this? By saying these things he demolishes the inflated pride over this matter by way of accommodation, not the power of baptism—far from it—but the folly of those who think themselves great because of baptizing. For baptism is great, but it is not the baptizer who makes it great, but the one who is called into baptism.

He also states the reason for which he gives thanks: so that no one, he says, might claim, "You were baptized into my name." Not that he was saying this about those men, but because he feared lest the disease advance to this point. "For Christ did not send me to baptize, but to preach the gospel." Why then, he says, were you baptizing? Not in opposition, he says, to the one who sent me was I baptizing, but doing this out of abundance. And just as when the apostles said concerning the widows, "It is not pleasing to leave the word of God and serve tables," he served, not in opposition to them, but doing this out of abundance—so also here. "Not in wisdom of speech, lest the cross of Christ be emptied." Having put down the pride of those who think highly of themselves because of baptizing, he now moves on to those who boast in the wisdom from outside, and arms himself against them more earnestly. For to those puffed up about baptizing he said: "I thank God that I baptized none of you"; and: "Christ did not send me to baptize"; and he employed the argument neither vehemently nor elaborately. But here from the very opening he strikes a great blow, saying, "lest the cross of Christ be emptied." Why then do you think highly of yourself in that for which you ought even to blush? For if this wisdom wages war against the cross and fights against the Gospels, one ought not to boast in it, but to tear it down.

For the word of the cross is to those who are perishing foolishness, but to us who are being saved it is the power of God." For since it was likely that those men, when the cross was being mocked by the Greeks, would oppose it with their so-called wisdom and, being stirred up, would fight against it, Paul, consoling them against the things said by the Greeks, says: Do not suppose that something strange and paradoxical is happening. This is the nature of the matter, so that its power is not recognized by those who are perishing. For they are beside themselves and deranged, and for this reason they revile it and find the saving remedies burdensome. "For it is written: I will destroy the wisdom of the wise, and the understanding of the prudent I will set aside. Where is the wise man? Where is the scribe? Where is the debater of this age?" For since it first cast itself down, it is thereafter useful for nothing. For when it ought to have shown its own powers and through the created things to see the Master, it was unwilling. "Has not God made foolish the wisdom of the world?" That is, He showed it to be foolish with respect to the comprehension of the faith. For since they thought greatly of it, He quickly refuted it; for what wisdom is it, when the chief of goods it does not

is found? "For since in the wisdom of God the world did not know God through wisdom, God was pleased through the foolishness of the preaching to save those who believe." By that wisdom which is apparent through the works, through which he wished to be known. For this reason he prepared these things, and so many of them, so that by analogy from the things seen the Maker might be marveled at. Great is the heaven, and the earth is boundless in multitude. Marvel, then, at the one who made it. For this great heaven is the work of his fingers. And concerning the earth it is written, that he made the earth as nothing. Since, then, the world did not wish to know God through this wisdom, through the foolishness—as it seems to be—of the preaching, he was pleased to save it, not through reasonings, but through faith; henceforth, where there is no need of human wisdom. Since both Jews ask for signs and Greeks seek wisdom; but we preach Christ crucified, to Jews indeed a stumbling block, but to the nations foolishness; but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. When we say, he says, to the Jews, "Believe," they say, "Raise the dead; heal demons; show signs." But what do we say in reply to these things? That the one who is preached was crucified and died. This is sufficient not only to deter those who do not wish it, but also to repel those who do wish it. But nevertheless it is not repelled, but even drawn forth. Again, the Greeks demand of us rhetoric of words and cleverness of sophisms; but we proclaim the cross even to them, and what seems to be weakness in the case of the Jews, this is foolishness in the case of the Greeks.

When, therefore, we not only do not grant what they ask, but even say things contrary to what they ask, and then they are persuaded through those contrary things, how is the power of what is preached not ineffable to them? "For the foolishness of God is wiser than men." He calls the foolishness and the weakness that which concerns the cross—not what it is, but what it seems. For he answers according to their supposition. For what philosophers could not accomplish through syllogisms, the apparent foolishness brought to pass. "And the weakness of God is stronger than men." For from where could it come that private and unlettered men should undertake such great matters and in a short time array themselves against the whole inhabited world, unless some divine strength was in them, governing what was done? "For consider your calling, brothers, that not many are wise according to the flesh." That is, according to appearance, and according to the present life, and according to external education. But so that he might not contradict himself—for there were also wise men among them and well-born—he added the "not many." For even if he received these too, those were far more numerous. Why ever so? Because the one who is wise according to the flesh is full of great folly; and this one is the fool, when he does not wish to cast out corrupted teaching. "Not many powerful, not many well-born." For these too are filled with conceit; and nothing is so useless for exact knowledge of God as to employ folly and wealth. "But God chose the foolish things of the world, in order to shame the wise." This is the greatest part of the victory, when he conquers through private men.

For the Greeks are not so put to shame when they are defeated through the wise. "And God chose the weak things of the world, that He might put to shame the strong; and the base things of the world and the things which are despised, God chose." For He called not only the unlettered, but also the poor, and the easily despised, and the obscure, so that He Himself might humble those in positions of power. "And the things that are not, that He might bring to nought the things that are. And whom does He call the things that are not? Those who are reckoned to be nothing because of their great lowliness. Thus He displayed His great power, bringing down the great through those who seem to be nothing. "That no flesh should glory before God." For God does all things for this reason, that He might subdue arrogance and pride, that He might bring down boasting. For from this came sin: they strove to be wiser than the laws of God; not willing to learn them as He Himself legislated, for this reason they did not learn them at all. "But of Him are you in Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption." You are children, he says, of God, having become this through Christ. For since he said, God chose the foolish things of the world and the base things, he shows that they are more noble than all, having God as Father; and of this nobility, he says, not this man and that man, but Christ Himself is the cause, having made us wise and righteous and holy. For this is the meaning of "He became for us wisdom and sanctification and redemption." "That, as it is written, he who glories, let him glory in the Lord.

CHAPTER 2

"And I, when I came to you, brothers, came not with excellence of speech or of wisdom, proclaiming to you." For this reason he also attacked the wisdom of the Greeks vehemently, in order to persuade men of this: that it is right, as indeed it is, to boast in the Lord. For when we seek from ourselves the things that are beyond ourselves, nothing becomes more foolish, nor weaker, than we are. For to have a sharpened tongue is possible, but to have strong doctrines is impossible. "The testimony of God." Instead of, the proclamation which we testify, he says, that He was crucified, and died for us. "For I did not judge to know anything among you, except Jesus Christ, and Him crucified." This he says, that he is wholly without share in the wisdom from outside. For I did not come, he says, weaving reasonings, nor sophistries, nor saying anything else to you, except that Christ was crucified. "And I was with you in weakness and in fear and in much trembling." He means the dangers, and the plots, and being driven about daily. And this is not an accusation of Paul, but a weakness of nature, and a commendation of his purpose, that even while fearing death and blows, he did nothing unworthy because of this fear. "And my word and my proclamation were not in persuasive words of wisdom." That is, not having the wisdom from outside. "But in demonstration of the Spirit and of power." He means the works, which he did through the Spirit. For who, seeing the dead raised, and demons driven out, would not have received it? "That your faith might not be in the wisdom of men, but in the power of God." Clearly through all these things he has shown the great gain of unlearnedness, and the great harm of wisdom.

For this emptied the cross—"so that the cross of Christ might not be emptied"—while that proclaimed the power of the cross. "But we speak wisdom among the perfect." Having first called the wisdom of God foolishness according to their judgment, he then shows that it is wisdom. For when the one thought to be foolish and foolish preachings overcome the wise, it is not by foolish wisdom that he overcomes, but by a more perfect wisdom, and so great and so much greater, that the other appears foolishness. He calls the preaching and the manner of salvation—being saved through the cross—wisdom. And the perfect are those who have believed. For those too are perfect, who have known human things, that they are exceedingly weak, and have despised them. "But wisdom, not of this age, nor of the rulers of this age who are being brought to nothing." For where is the wisdom from outside useful, since it overturns here and does not proceed further, and not even here is it able to benefit those who possess it? And by rulers of the age here he does not mean certain demons, but the philosophers and rhetoricians and prose writers. For they too held sway, and often became leaders of the people. And he called them rulers of the age, since their rule does not proceed beyond the present age; therefore he also added, "who are being brought to nothing." "But we speak the wisdom of God in a mystery, the hidden one." He calls the dispensation a mystery, since neither angel, nor archangel, nor any other created power knew it before it came to be. Therefore elsewhere he says: "so that now the manifold wisdom of God might be made known to the principalities and authorities in the heavenly places through the Church.

Which God foreordained before the ages." He says this, demonstrating God's care for us. For those especially are thought both to honor and to love us, in that they prepared from above to do good to us. "Unto our glory." That is, unto our glory that was hidden—since no one before us among the powers above learned the mystery. "Which none of the rulers of this age has known, for if they had known, they would not have crucified the Lord of glory." He means Pilate and Herod; for concerning Pilate the Scripture says that he did not know. And it is likely that Herod did not know either; but if someone should say this was spoken also concerning the Jews, he would not be mistaken. For neither did they know. They knew Christ, but not the economy in the matter itself—what his death and cross intended, they did not know. For this reason he did not say, "They do not know me," but "They do not know what they are doing"—that is, the economy being accomplished, and they are ignorant of the mystery. For they do not know that the cross was to shine in this way, and to be the salvation of the world, and the reconciliation of God with men. And fittingly he called him Lord of glory, since the cross seems to be a thing of dishonor. "But as it is written: What eye has not seen, and ear has not heard, and has not arisen upon the heart of man, what God has prepared for those who love him." Having spoken about the cross and the one crucified, he shows from testimony what sort of things are laid up for those who have known him and confessed him as Lord. And I mean the Lord of glory himself, the one who was crucified.

But God has revealed them to us through his Spirit." Not through external wisdom; at the same time he also shows the greatness of the honor done to us, that we learned through his Spirit. For unless the Spirit, who knows the hidden things of God, had revealed them, we would not have learned them. "For the Spirit searches all things, even the deep things of God." Here "searches" is indicative not of ignorance but of exact knowledge; for he uses this same word also of the Father, saying, "He who searches the hearts." "For who among men knows the things of a man, except the spirit of the man that is in him? So also no one has known the things of God, except the Spirit of God. But we have not received the spirit of the world, but the Spirit who is from God, so that we might know the things freely given to us by God. Perhaps he is speaking about the knowledge of the Spirit, showing that he equates it with the knowledge of God in the same way that a man's knowledge is related to itself. "Which things we also speak, not in words taught by human wisdom, but in words taught by the Spirit." He shows that he learned all things from that source. "Comparing spiritual things with spiritual." Whenever something is spiritual and hidden, we draw our testimonies from spiritual things; for example, when I say that Christ rose, that he was born of a Virgin, I bring forward testimonies and types and proofs: Jonah's stay in the belly of the sea-monster, and his release afterward, the births of barren women, of Sarah and Rebekah, and the rest.

When I say again that Christ was born of a Virgin, I mean the shoot of the trees in paradise, which came to be without seeds being sown, without rains being sent down, without a furrow being cut. For the things to come were being molded and sketched out, as in a shadow, for earlier generations, so that these things might be believed when they came to pass. And I show again how humans came from the earth, how woman came from man alone, and nowhere by sexual union; how the earth itself came from nothing, the power of the Creator being sufficient for all things. In this way I compare spiritual things with spiritual things, and nowhere do I have need of external wisdom, nor of reasonings, nor of preparations. "But the natural man does not receive the things of the Spirit of God." A natural man is one who gives everything over to the reasonings of the soul, and does not think he needs help from above, which is folly. For God gave us reason so that it might learn and ask for the things that come from him, not so that it might think itself sufficient. "For it is foolishness to him." But this is not due to the nature of the matter, but to the weakness of one who was unable to reach the greatness of them through the things of the soul

of visions. "And he cannot know, because it is spiritually discerned." He sets forth the reason; and he says that what is spoken requires faith, and it is not possible now to grasp it by arguments. For the magnitude of these things surpasses the lowliness of our understanding. "But the spiritual man discerns all things, yet he himself is discerned by no one." For just as the one who sees himself sees all the things of the one who does not see; but the things of that one who sees, obviously none of those who do not see sees. So also we know all our own things and all the things of the unbelievers; but their things, they no longer do. And "discerns," he says, instead of "convicts." For we know what is the nature of present things, and what is the worth of things to come, and that things to come are immortal and immovable, while present things are corruptible and temporary. "For who has known the mind of the Lord, who will instruct him?" Having said that the natural man knows nothing, he adds the proof of this, saying: and reasonably he knows nothing. For he has not known the mind of the Lord, that is, the revelation of the Spirit, which provides to the faithful the knowledge of things present and things to come; and the phrase "who will instruct him" he did not add without reason, but with reference to what he had already said, that no one discerns the spiritual man. For if no one of the natural men can know the mind of Christ, much more will he be unable to teach and correct. For this is what "to instruct" means. "But we have the mind of Christ." That is, the knowledge which we have of the things pertaining to the faith we have spiritually, so that reasonably we are discerned by no one. For it is not possible for a natural man to know divine things.

CHAPTER 3.

"And I, brothers, could not speak to you as to spiritual people, but as to fleshly people. As to infants in Christ I gave you milk to drink, not solid food; for you were not yet able." Having cast down the wisdom from outside and having brought down all its conceit, he comes to another subject. For it was likely that they would say: If we were proclaiming the things of Plato, or of Pythagoras, or of some one of the philosophers, you would reasonably have stretched out your argument against us at greater length. But if we are proclaiming the things of the Spirit, for what reason do you bring forward the outside wisdom to us up and down? How then does he stand against this? Hear. "And I could not speak to you as to spiritual people." What he says is of this sort. Especially, even if you were perfect in spiritual things, not even so ought you to be puffed up, nor to proclaim your own things which these men have found of themselves. But as it is, you do not even know these things as one ought to know them, but you are disciples and the last of all, so that if you think highly of the outside wisdom, it has been refuted as being nothing, but even contrary to you. But if you think highly of spiritual things, even in these you have the lesser part, and you stand among the last. "But not even yet now are you able. For you are still fleshly." The not being able was, for them, from not willing. Which indeed brought accusation against them, but pardon to the teacher. "For where there is jealousy and strife among you, are you not fleshly, and walking according to man?" He names the form which makes them fleshly. "For when someone says, I am of Paul.

But another says, "I am of Apollos," are you not men? He shows that this not only profited them nothing, nor made them gain anything, but even hindered them from the benefit of greater things. For jealousy made them fleshly; and having become fleshly, it did not permit them to hear the higher things. "What then is Apollos? And what is Paul?" After the demonstration from the facts, he now uses the accusation more plainly, and sets down his own name, removing all harshness, and not allowing them to be angered at what was said. For if Paul is nothing, and he was not indignant, much more should they not have been displeased. "Ministers through whom you believed." If, then, he says, you serve another, how do you yourselves seize the honor, and give the title to the disciples from yourselves? "And

to each one as the Lord gave." Not even this small thing, he says, do we have from ourselves, but from God who entrusts it. "I planted, Apollos watered, but God gave the increase." That is, I first laid down the word, so that the seeds might not be dried up by temptations. Apollos added what was his own. But the whole has come from God. "So then neither the one who plants is anything, nor the one who waters, but God who gives the increase." See how he comforts them: first, he brings the contempt upon his own person; for who is Paul? he says; second, by ascribing the whole to God who has given all things. "The one who plants and the one who waters are one." Again another inducement for their healing; and through this he also establishes another point, that they should not be puffed up against one another.

But to know one thing—that they can do nothing without God who gives the increase. And having said this, he neither allowed those who labor much to rise up against those who have done lesser works, nor others who do lesser works to envy those who do greater. "But each will receive his own reward according to his own labor." Since this made them more slack, the notion that all are nothing, both those who have labored much and those who have labored less, see how he corrected this by saying: as each will receive his own reward according to his own labor, as if he were saying: Do not fear because I said, "They are one," since for the sake of labors they are not one. For they are working the work of God, but each will receive his own reward according to his own labor. "For we are God's fellow workers." He further lightened them still more, and led them up to a desire to labor. "You are God's field, God's building." Therefore it is right that you be called not from those who cultivate you, but from God. For the field is not called the farmer's, but the master of the house's; just as indeed the building is not the craftsman's, but the master's. And if you are a building, you must not be torn apart, since you would no longer be a building; and if you are a field, you must not be divided, but be walled with one fence of concord. "According to the grace of God given to me, as a wise master builder I have laid a foundation." He calls himself wise here not exalting himself, but giving himself as a type, and showing that this is the mark of a wise man—to lay one foundation. Observe, then, how he moderates himself. For having called him wise, he did not leave this to be his own, but first having wholly dedicated himself to God, then he thus called him wise.

For, he says, according to the grace of God that was given to me. "But another builds upon it. Let each one see how he builds." Here at last he throws them into the contest concerning conduct, since he has once for all joined them together and made them one. "For no one can lay any other foundation than the one that is laid, which is Christ Jesus." What he says is of this sort: I proclaimed Christ; I handed over to you the foundation; take heed how you build—not out of vainglory, not drawing disciples away to men. Let us not, then, give heed to the heresies. For no one can lay any other foundation than the one that is laid. But upon this let us build all the more, and let us hold fast to it as a foundation. "But if anyone builds upon this foundation gold, silver, precious stones, wood, hay, stubble." He has clearly made the foundation known by saying that it is Christ. And the building is plainly spoken of good works. The difference of the material of the things built upon signifies the manifold choice of those who work, since some are more zealous and others more slack; and some are more exact and others more deficient; and some accomplish the lesser things and others the greater; and some fail in the harder things and others in the lesser. "Each one's work will become manifest. For the day will show it, because it is revealed in fire, and the fire will test each one's work, of what sort it is." From the things to come he frightens them, making known to them that fearful day, the day of the divine tribunal, on which, when the judge sits, a river of fire draws along before him.

If anyone's work remains, which he built upon it, he will receive a reward. If anyone's work is burned up, he will suffer loss." What he says is this: if someone has a wicked life along with correct faith, his faith will be preserved for him so that he is not punished, while his work is burned up. And "it will be burned up" means that it will not withstand the rush of the fire, but just as if someone with golden armor passes through a river of fire, he crosses over more brightly. But if someone passes through with hay, he not only gains nothing but even loses it—so it is also with works. "But he himself will be saved, yet so as through fire." What he says is this: he too will not perish in such a way as to be reduced to nothing along with his works, but he remains in fire. So he calls the matter salvation; for this reason he added, "as through fire." For it is also our custom to say, "He is saved in the fire," of materials that are not immediately burned up and reduced to ashes. So it is as if he were saying: Do not, because you have heard "fire," think that those who are burned are reduced to non-existence. And do not be surprised if he even calls the punishment itself [salvation]. For it is his custom to use good names even for things that are ill-sounding, as in "Sin reigned"—although the name of kingship is auspicious. So also here, by saying "he will be saved," he hinted at nothing other than the intensity of the punishment; as if he were saying, but he himself will remain punished forever. "Do you not know that you are the temple of God, and the Spirit of God dwells in you? If anyone destroys the temple of God, God will destroy him." Having frightened them by the coming day, he also frightens them by the present one. For from now on he also attacks the fornicator himself.

Not yet clearly, but indefinitely hinting at his corrupted life, and lifting away the sin, from the gift already given to him. But the phrase, "God will destroy this one," is not the utterance of one cursing, but of one prophesying. "For the temple of God is holy, which you are." But the fornicator is profane. And so that he might not seem to be addressing that one, he added, "which you are." "Let no one deceive himself: if anyone among you seems to be wise in this age." Having interposed a few words against the one who had committed fornication, he hastens again in his argument to the battle against the wisdom from outside. "Let him become a fool, that he may become wise." Just as he commands him to become dead to the world. For if this deadness harms nothing, but even benefits, becoming the cause of life, so also he commands him to become a fool to this age, procuring for us true wisdom from this; and he becomes a fool to the world who dishonors the wisdom from outside, and is persuaded that it contributes nothing to himself for the comprehension of the truth, and just as poverty according to God is the cause of wealth, and humility of exaltation, so also to become a fool makes one wiser than all. "For the wisdom of this world is foolishness with God." For not only does it contribute nothing, but it even hinders. It is necessary, therefore, to depart from it, since it harms. "For it is written: He who catches the wise in their craftiness." He is not content with his own arguments only, but also brings forward testimony; and what he says is of this sort: Since, he says, they used wisdom to the end that they might not need God, through this very thing he has convicted them, that they especially need God. How and in what manner?

Because, having become fools through it, they were justly caught through it. For those who thought they had no need of God were brought to such great need as to appear thereafter less than fishermen and illiterate men. "And again: The Lord knows the thoughts of men, that they are vain." "When, then," he says, "the only wise God renders and declares such judgments concerning them, what other proof do you seek of their utter folly? "So that no one should boast in men." Punishment, he says, is what the wisdom from outside has been shown to be; why do you think so highly of the teachers as though they were wise? "For all things are yours: whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come." He raises the rank of the disciples. What he means is this: Since you have become children of Christ, according to the saying, "Behold, I and the children whom God has given me," spoken by Christ himself, all things have been given to you by him, he says. For whether you name teachers, or this one and that one, or the foremost of the apostles, or the

the world himself, all things for your sake. How then, he says, do you assign yourselves to men? And the phrase, whether the world, since the world was created for the sake of men, he says; and the phrase, whether life, is similar. But to remain in the flesh is more necessary for your sake. And the phrase, whether death, he says, means that even if we are handed over to death while preaching to you, we cherish your salvation. And the phrase, whether things present or things to come, indicates the good things given and to be given to them. For there has been given, in the present life, this forgiveness of sins, the earnest of the Spirit, the gifts through the Spirit. And that they will also obtain the things to come is beyond doubt, because of him who said, Come, you who are blessed, inherit the kingdom prepared for you. For all things are yours, and you are Christ's, and Christ is God's. Both the present things and the things to come, and the day, life and death and the world, will be yours, he says, since you have believed in Christ, who is the Son of God. CHAPTER 4.

Let a man so regard us as servants of Christ and stewards of the mysteries of God. Do not, then, he says, leaving the Master, be called after the servants. Now what is further sought in stewards is that one be found faithful. But to me it is a very small thing that I should be judged by you, or by a human day; but I do not even judge myself; for I know nothing against myself; but I am not justified in this; but the one who judges me is the Lord. Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and make manifest the purposes of the hearts.

And then praise will come to each one from God." That is, so that he might not appropriate the Lord's prerogatives to himself. "But these things, brothers, I have figuratively applied to myself and Apollos for your sake, so that in us you may learn not to think beyond what is written, so that no one may be puffed up on behalf of one against the other." As long as he needed forceful words, he spoke as though he himself were the one hearing these things. But since it is now necessary to move on, he then reveals the hidden persons under the name of himself and Apollos. And he did this, showing that if he had framed his argument against those men, they would not have learned what they needed to learn, nor would they have accepted the correction, being vexed at what was said. But now, out of respect for Paul and his companions, they bore the rebuke easily. And what is "not to think beyond what is written"? It is written: "Why do you see the speck that is in your brother's eye, but do not notice the beam that is in your own eye?" "For what distinguishes you? And what do you have that you did not receive?" Then, leaving aside the beginners, he turns to the leaders. And what he says is something like this: how is it clear that you are worthy of being praised? For judgment has taken place, the examination has proceeded; and the testing is altogether a precise scrutiny. But you would not be able to say: even if men vote for you, their judgment is not correct, nor should you be proud even so; for you have nothing of your own, but you received all things from God. "But if you also received it, why do you boast as though you did not receive it?" But you received it, he says, and for this reason you are proud? Yet for this very reason you ought to have been restrained. For what was given is not yours, but belongs to the one who gave it.

For if you received it, you received it from that one; and if you received it from that one, you did not receive what is your own. And if you did not receive what is your own, why are you proud, you who have what is not your own? "Already you are filled; already you have become rich." Well does he say "already," showing from the timing the implausibility of their claim, and their presumption in proportion. "You have reigned without us; and would that you had indeed reigned, so that we also might reign with you. For I think God has displayed us, the apostles, as last, as men condemned to death." Wishing to cast down their arrogance and to show that for these things they ought not only not to take pride but even to be ashamed, first he puts them to shame with "Already you are filled." But now saying again, "You have reigned without us," he signifies something like this: I say, he says, that the present time is not one of honor, not of glory, which you enjoy, but of being insulted and persecuted, which we suffer. But if it is not so, but this time is one of rewards, then you, the disciples, have reigned already; but we, the teachers, who ought before all to receive the wage, have not only become last of you, but even as men condemned to death—that is, condemned—we pass our lives entirely in dishonors and dangers and hunger. And being insulted, driven about as fools, and enduring things not to be borne. He said these things so that from them he might make them perceive that they ought to emulate the lot of the apostles—the dangers and the insults, not the honors and the glories. For the proclamation demands not those things, but these.

For we have become a spectacle to the world, both to angels and to men.” Not in one city, he says, nor in a part of the inhabited world do we suffer these things, but everywhere and before all. And the phrase “and to angels” means this: that our struggles are such as to be worthy even of the angels’ gaze. See how he humbles himself; how he shows them great; and by the very things of which those men think highly, how he shows them to be worthless. For since to be fools seems more worthless than to appear wise, and to be weak than to become strong, and to be dishonored than to be seen as glorious, and he is about to cast these things upon them, while he himself has accepted those—he shows that these are better than those, if indeed through these he turned not only the crowd of men but also the assembly of angels themselves to the sight of his own struggles. “We are fools for Christ’s sake, but you are wise in Christ. We are weak, but you are strong. You are glorious, but we are dishonored. To this very hour we hunger and thirst and are naked and are buffeted and are unsettled, and we labor, working with our own hands.” Again he said this by way of reproach; for since they themselves were being struck and dishonored, while those men were honored and suspected to be wise, how is it possible, he says, that those who preach such things should be suspected of being in the opposite condition? That is, they do not recount ancient deeds, but the very things which the present time also testifies to me. —Against those who live in luxury. —We are driven out, he says, in contrast to those who are rich. —Against the false apostles, who endure neither to work nor to face danger, but only to enjoy the fruits themselves.

Being reviled, we bless; being persecuted, we endure; being defamed, we entreat; we have become as the refuse of the world.” No one can say, he says, that we are vexed at these things. For we repay those who do evil with the opposite; and it is a great thing to bear suffering evil nobly; we not only accomplish this, but we also rejoice and exult. “We are made the offscouring of all things until now.” Not of those who persecute, but of those for whose sake we suffer these things. “I do not write these things to shame you, but as my beloved children I admonish you.” Since he saw the blow unbearable, he quickly healed it. I do not say these things, he says, as putting you to shame. For he says he has done so, not indeed with an evil and hateful intent, but rather with a loving intent and wishing to correct. “For though you have ten thousand instructors in Christ, yet you have not many fathers. For in Christ Jesus through the Gospel I begot you.” He does not display his dignity here, but the excess of his love; and he did not strike those men by adding “in Christ,” and by conceding that they had done many things concerning them; for this is the instructor’s part; he reserves for himself the excess of love. For such is a father. –I do not reckon this to myself. And again he strikes those who claim the teaching for themselves. “I beseech you therefore: be imitators of me.” He says these things not exalting himself, but showing that virtue is easy. “For this reason I sent Timothy to you.” Since I spare you as children. “Who is my beloved and faithful child in the Lord.” He says this, showing his love, and preparing them to see him with reverence.

And he did not simply say “faithful,” but “in the Lord”—that is, in the things pertaining to the Lord: “who will remind you.” He did not say “teach,” so that they might not be vexed, as though learning from him. “My ways which are in Christ, as I teach everywhere in every Church.” That is, the dispensations, the dangers, the customs, the rules, the apostolic institutions, and all the rest. For since he had said, “We are naked, and are buffeted, and are unsettled”—all these things, he says, will remind you. And carrying the discourse higher, he added “which are in Christ,” as is his custom attributing all things to the Master, and showing at the same time that men have nothing of themselves, and that with help from above he sets all things right. “But as though I were not coming to you, some have become puffed up. But I will come to you quickly, if the Lord wills.” And being about to enter into the accusation of the one who had committed fornication, he brings forward words full of indignation—not himself suffering this, but correcting them. And leaving aside the fornicator, he converses with the others, not deeming that man worthy even of words from him. And he shakes their mindset by an accusation of love of rule, as though by the teacher’s absence they had been led into folly. “And I will know, not the word of those who are puffed up, but the power. For the kingdom of God is not in word, but in power.” For their folly was not from good works, but from the teacher’s absence; and he did not say, “I will know the wisdom,” but “the power.” And it is like saying:

We did not prevail by eloquence, but by the fact that our teaching is divine and proclaims the kingdom of heaven, offering as our greatest proof the signs which we perform by the power of the Spirit. “What do you wish? Shall I come to you with a rod, or in love, and in the spirit of meekness?” This saying has both the fearful and the gentle in it. And what is “with a rod”? With punishment, with chastisement. And observe also the philosophy of Paul. For though he himself has authority over both this and that, he makes others masters of it, saying, “What do you wish?” The matter, he says, lies with you. CHAPTER 5.

“It is altogether heard of among you that there is fornication, and such fornication.” He did not say, “Fornication is dared,” but, “Fornication is heard of.” And the phrase “among you” is spoken emphatically—that is, among you who are believers, who have enjoyed so many mysteries, who have been called to heaven. “Which is not even named among the Gentiles.” For he always reproaches the believers from the example of the Gentiles. For he also writes to the Thessalonians, saying: “Let each one possess his own vessel in sanctification, not in the passion of lust, just as also the Gentiles who do not know God.” “So as to have his father’s wife.” He did not say “stepmother,” but “his father’s wife,” so as to strike far more severely. “And are you puffed up?” As if he were saying: Do not tell me that the one who has committed fornication is one man; the charge has become common to all. And I say “common” not in respect of the sin, but in respect of the teaching that comes from him. Even if he has not spoken thus, but has left it in the middle, so as to strike more greatly. And one of the teachers was the one who had committed fornication.

And were you not rather to mourn, so that the one who did this deed might be removed from your midst.” Because, he says, the slander advanced to the common body of the Church. And he did not say, “Were you not rather to cast him out,” but as in the case of some disease and plague he has made mourning a necessity. “For I indeed, as present in body, but present in spirit.” He says this not to wait for his own arrival, nor to await him and then act, but as one about to drive out some plague, he hastens to check it before it spreads to the rest of the body. Therefore he also adds, saying: “I have already judged as present.” And he said this not only pressing them toward the verdict, and not allowing them to deliberate anything else, but also frightening them, as one who knows what will happen and be judged there. For this is to be present in spirit, just as Elisha was present with Gehazi, and said: “Was not my heart with you?” “I have already judged as present the one who has so wrought this, in the name of our Lord Jesus Christ, when you are gathered together and my spirit, with the power of our Lord Jesus Christ, to deliver such a one to Satan.” He does not allow them to think of anything else. For, he says, I have pronounced the verdict, as present. Then, so that the authority might not seem to be great, see how he makes them also sharers in the judgment, saying, “When you are gathered together.” And the phrase “in the name of our Lord” means: the one who has insulted the name of Christ, the one who after becoming a believer and bearing that appellation dared such things—deliver this one to Satan.

And it is well also to hand him over to Satan, but not to surrender him, as if opening to him the doors of repentance. And again, “such a one,” as not even enduring to mention his name. That is, according to God: not being held by human opinion, that is, when you gather together in the name itself for which you come together. Again he set himself before them, so that when they judge, as though he were present, they might cut him off, and no one might dare to deem him worthy of pardon, knowing that Paul will know what is said. That is, Christ can give us such grace as to be able to hand over to the devil; or that he also with us raises his vote against him. “For the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus Christ.” That he might scourge him with a grievous wound or some other disease; and this very thing was pleasing to God, that his flesh be punished. For since desires are born from the flesh, he punishes it, that the spirit may be saved, but in that day, well and opportunely reminding them of that day, so that they too might come more eagerly to the healing. And already he appears to be laying down laws for the devil, not allowing him to proceed further; as also God said to him concerning Job: “Only do not touch his soul.” “Your boasting is not good.” Again he adds a rebuke, directing it to them, showing that they until the present did not allow him to repent, boasting over him.

Do you not know that a little leaven leavens the whole lump?" By this he shows that he does this not sparing that man alone, but also these very people. And it is like saying: Even if the sin is that man's, yet when it is neglected it can also corrupt the rest of the body of the Church. For when the first one who has sinned does not pay the penalty, others too quickly commit such offenses. "Purge out therefore the old leaven." That is, this wicked man. But rather he says this not about him only, but also hints at others. For not only is fornication old leaven, but every evil. And he did not say, "Cleanse," but, "Purge out"—that is, cleanse with precision, so that not even a remnant, nor a shadow of such a thing, remains. "That you may be a new lump, as you are unleavened." He shows and indicates that the evil does not prevail over very many. But if he says, "As you are unleavened," he does not say this—that all were pure—but, "As it is fitting for you to be." "For indeed our Passover, Christ, was sacrificed for us, so that we may keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. I wrote to you in the letter not to associate with fornicators. And not altogether with the fornicators of this world, or with the covetous, or with robbers, or with idolaters." Again he reminds them of his benefits. For, he says, the present time is one of festival. And why does he again call it leaven, except because our life is such? "Since then you ought to have gone out of the world.

But now I have written to you not to associate with anyone called a brother, if he is a fornicator or a covetous man. For lest they should think that he did not command this to them as being imperfect, and as being perfect they should themselves attempt to do it, he shows that this cannot even happen, not even if they should greatly wish it, since, he says, one would have had to seek another world. Or an idolater, or a reviler, or a drunkard, or a robber—not even to eat with such a one. Along with these he also brought in and anticipated beforehand the discussion about things offered to idols, which a little later he intends to exercise. For what have I to do with judging those outside? Do you not judge those inside? He calls Christians those inside and Greeks those outside. But those outside God will judge. For since he said, What have I to do with judging those outside?—lest anyone should think that these are unpunished, he sets over them another tribunal more fearful than this. And he said this at once frightening those and at once consoling these; and he shows that this temporary punishment snatches them from the perpetual one. Making this clear elsewhere too he said: But now, being judged, we are disciplined, so that we may not be condemned with the world. And you shall remove the evil one from among yourselves. He sets down a testimony from the Old Testament, showing that such a thing is not an innovation, but that the lawgiver gave it to him from above as well. CHAPTER 6.

Does any of you dare, when he has a matter against another, to be judged before the unrighteous and not before the saints?" Speaking about the covetous, and burning with concern for the correction of those who sin, he does not endure to keep order; but the sin that was brought forward from the sequence of his argument he corrects again, and so returns to what came before. But observe how, testing them by their very words, he both turns them away and reproaches them. What he says is of this sort: that above all one ought not already to be judged before the unrighteous; for how is it not absurd to take the enemy as a reconciler for a friend who is petty-minded? Or how are you not ashamed and do you not blush, when the Greek sits in judgment for the Christian? And it is well that he did not say "before the unbelievers," but "before the unrighteous." For since his discourse was about judgment, and those who go to law seek nothing so much as that there be great regard for justice among those who hear, from this he turns them away, almost saying: And what are you doing, man, suffering the opposite of what you desire, and permitting men to do injustice for the sake of obtaining justice? He shows that the matter is one of audacity and lawlessness. "Do you not know that the saints will judge the world?" For since being judged before those within seemed contemptible—before private individuals and those inexperienced in many matters—see how he also handles this. For it is like saying: You who are going to judge them then, how would you have them judge you now? But the saints judge the world, not themselves sitting and demanding an account, but condemning it. Therefore he adds, the world is judged in you.

He did not say "by you" but "among you," as when he says: "The queen of the South will rise up and condemn this generation"; and, "The men of Nineveh will rise up and condemn this generation." "And if the world is judged among you." Lest he seem to be speaking about others, see how he makes the matter common. "You are unworthy of the least courts." The matter brings shame to you, he says. For since it was likely that they, being judged by those within, would be ashamed, he says that the opposite is shame, when you are judged by those outside. For those are the least courts, not these. "Do you not know that we will judge angels? How much more, then, matters of this life?" He speaks of those angels about whom Christ says: "Go into the fire prepared for the devil and his angels." And the Apostle himself says that the angels—of Satan, clearly—transform themselves as ministers of righteousness. Again, in their case too, "we will judge" is instead of "we will condemn." For when those bodiless powers are found to have less than we who are clothed in flesh, they will pay a harsher penalty. "If then you have courts for matters of this life, set those who are despised in the Church to judge—I say this to your shame." He wishes to teach with hyperbole that one ought not to entrust judgment to those outside in any matter whatsoever; and he removes the apparent objection, all but saying: What will you say, that no one among you is wise, nor able to decide? And what of that? For even if no one is wise, entrust it to the least. And the phrase "I say this to your shame" is that of one refuting their objection as false.

being superfluous. "Is it so, that there is not a wise man among you, who shall be able to judge between his brother? But brother goes to law with brother. And that before unbelievers?" "Now therefore there is utterly a fault among you, because you have lawsuits with one another. Why do you not rather suffer wrong? Why do you not rather be defrauded? But you do wrong and defraud, and that to your brothers. Or do you not know that the unrighteous shall not inherit the kingdom of God?" The charge is double, because it is both judged and before unbelievers. "Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals, nor the covetous, nor thieves." Here he hints at some who say what many also say now, that God, being loving toward humanity and good, does not exact punishment for offenses. Therefore he says, Be not deceived. For it is the last of delusions and deceits to have hoped for good things and to obtain the opposite. "Nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God. And such were some of you, but you were washed, but you were justified in the name of the Lord Jesus and in the Spirit of our God." And these are among the last of sins, that of drunkenness and that of reviling. For indeed Christ also handed over to Gehenna the one who called his brother a fool; and the people of the Jews, having become drunk, turned aside to idolatry. Consider, he says, the greatness of his love for humanity. For he not only released them from their sins, but also sanctified and justified them. He said these things wishing greatly to put them to shame. "All things are lawful for me, but not all things are expedient." Here he hints at the gluttonous.

For since he is about to bring a charge against the one who has committed fornication, and fornication comes from luxury and gluttony, for this reason he punishes the passion severely. And it is as if he were saying: "It is permitted to eat," he says, "but not with profligacy." "All things are permitted to me, but I will not be brought under the power of any." By this he shows that to do things that are in one's power is not only not beneficial, but is not even power, but slavery. For example, you are master of eating; therefore remain master, and see that you do not become a slave of this passion. For the one who uses it as he ought is himself his own master. But the one who goes out to excess is no longer master, but becomes a slave of it, since gluttony tyrannizes within him. See how he has shown that the one who thinks he has power is under power. For this is his custom always, to overturn antitheses into their opposite. And consider: each of those was saying, "It is permitted to me to live in luxury." But he says: You do not do it as one who has power over it, but as one who is himself subject to this power. For you do not have power over the belly, as long as you are profligate; but it has power over you. And this can be said also about money and about other things. "Foods are for the belly, and the belly for foods." By "belly" here he means not the stomach, but gluttony, as when he says, "whose God is their belly," speaking not about a member, but about gluttony. And that he does not slander the body, hear how he says: "But the body is not for fornication, but for the Lord." And what he says is of this sort:

Foods have a friendship with gluttony, and gluttony with them, and it cannot lead us to Christ, but draws us to them. For it is a grievous and beastly passion, and it makes one a slave, and prepares one to be served by it. "But God will bring to nothing both it and them. But the body is not for fornication, but for the Lord; and the Lord for the body." He does not speak of the stomach, but of immoderate desire, nor of food, but of luxury. For it was not for this that you were formed, that you should be prodigal and commit fornication, just as neither was the belly formed that you should be gluttonous, but that you should follow Christ as the head, and the Lord should be over the body. Let us be ashamed, let us shudder, that having been deemed worthy to become members of him who sits above, we dishonor ourselves with so many evils. "But God has both raised the Lord, and will raise us up through his power." Having sufficiently accused the gluttonous, he leads them away from this vice by the hope of things to come. And observe how in the case of the Lord he said simply, "He raised the Lord"; but in the case of our bodies he added, "through his power," silencing those who contradict by the credibility of the power of the one who does it. But if he attributes the resurrection of Christ to the Father, let this not disturb you at all. For he has not set this down as though the Son were weak. For he himself is the one who says: "Destroy this temple, and in three days I will raise it up." And again: "I have authority to lay down my life, and I have authority to take it up again." And Luke in Acts says: "To whom he presented himself alive." For what reason, then, does he speak thus?

So that you may understand this, that both the things of the Son are reckoned to the Father, and the things of the Father to the Son. For as the Lord himself says: "For the things that he does, these the Son also does likewise." And very fittingly here he mentioned the resurrection, by those hopes restraining the tyranny of gluttony. "Do you not know that your bodies are members of Christ?" Having moved from the fornicator to the covetous man, again from this one he comes to that one; no longer conversing with him from then on, but with the others who have not fornicated, and through this securing them lest they ever fall into the same things. "Shall I then make the members of Christ members of a prostitute? May it not be. Do you not know that he who is joined to a prostitute is one body? For they shall be, he says, the two into one flesh. But he who is joined to the Lord is one spirit." He carries the argument to what is more dreadful. For he did not say, I will join to the prostitute, but, I will make members of a prostitute. "Flee fornication." He did not say, abstain from fornication, but, flee; that is, with zeal make your escape from the evil. "Every sin that a man may commit is outside the body. But he who fornicates sins against his own body. Do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? For you were bought with a price; glorify God then in your body and in your spirit, which are God's." Of the Lord, clearly.

For since he had spent much discourse showing that they are members of Christ and his body, and that he himself has him as head, lest anyone should suppose that the body of Christ himself is defiled if a man commits fornication, he says: as when someone cleaves to the prostitute, he is no longer a body, nor members of Christ, but sins against his own body. For grace, fleeing the fornicator, takes away from him the ability to still be a body of Christ, so that it happens to him that he commits the sin against his own body. What then? says he, does the murderer not defile his hand? What of the covetous man and the robber? It is surely clear to everyone. But since it was not possible to say that nothing is worse than a fornicator, he magnified it in another way, saying that in the case of fornication the whole body becomes polluted. For just as one falling into a cauldron of uncleanness, and being dipped in the filth, is so defiled. And this is also our custom. For on account of covetousness and robbery no one would be eager to go to the bath, but indifferently he goes up to his own; but after intercourse with a prostitute, as though he had become wholly unclean, he comes to wash. Thus the conscience has from this sin a certain more shameful supposition. Both then are grievous, both covetousness and fornication, and they cast into Gehenna. But since Paul did all things by economy, by the things he had he magnified the charge of fornication. He did not say simply "of the spirit," but "of the one in you," which was also consoling, and he has set down the one who gave it, at once making the hearer lofty and frightening him, both by the greatness of the deposit and by the worth of the one who deposited it.

For he is not displeased with those men, but even legislates concerning them, saying: "Having food and covering, let us be content with these." But the matter casts this aside, and he entrusts its correction, after the counsel, to prayer. And this is not merely the act of one who admonishes, but also of one who compels toward virtue. For why, he says, do you refuse what you desire? Are you not your own master? Therefore he added: "You were bought with a price."

CHAPTER 7.

"Now concerning the things whereof you wrote to me." Having corrected the more serious charges—first, that the Church was being torn apart; second, that of the fornicator; third, that of the covetous man—he now employs a gentler discourse, and in between places an exhortation and counsel concerning marriage and virginity. "It is good for a man not to touch a woman; but because of fornications, let each man have his own wife, and let each woman have her own husband. Let the husband render to the wife the due affection; likewise also the wife to the husband. The wife does not have authority over her own body, but the husband does. Likewise also the husband does not have authority over his own body, but the wife does." If you seek what is good, he says, and exceedingly excellent, it is better not to have dealings with a woman at all. But if you seek what is safe and assists your weakness, have dealings in marriage. "Do not deprive one another, except by agreement for a time, that you may devote yourselves to fasting." Let not the wife, he says, practice continence against the husband's will, nor the husband against the wife's will. And why ever is this? Because great evils are born from this continence—both fornications and adulteries—and the overthrow of households has often come from this. "And to prayer;

And again, "come together to the same place, so that Satan may not attempt to tempt you because of your lack of self-control. But this I say by way of permission." Here he means prayer with greater earnestness. "Not by way of command; but I would that all men were even as I myself." Clearly in continence. And he does this in many places, whenever he advises about difficult matters. "But each one has his own gift from God; one after this manner, and another after that. But I say to the unmarried and to the widows: it is good for them if they remain even as I." Since he had reproached them sharply, saying, "because of your lack of self-control," he again consoled them, saying that they have a gift from God. "But if they do not have self-control, let them marry." He does not compel the man who has not yet attained to continence, fearing lest it become a transgression. "For it is better to marry than to burn. But to the married I command, yet not I, but the Lord, that a wife should not be separated from her husband. But if she is separated, let her remain unmarried, or be reconciled to her husband; and let not a husband put away his wife. But to the rest I say, not the Lord." He showed how great is the tyranny of desire. What he means is this: if you endure great violence and burning, be freed from toils and sweats, lest you also be turned aside. "If any brother has an unbelieving wife, and she consents to dwell with him, let him not put her away. And if any woman has an unbelieving husband, and he consents to dwell with her, let her not put him away." He who had an unbelieving wife before grace, he does not command to put her away after grace; but him who has already received grace he forbids to take an unbelieving wife.

For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the husband. Otherwise your children would be unclean, but now they are holy." So that the woman may not be afraid, as though she became unclean through the union, he says this: for they are one body, but it does not become unclean. For the purity of the woman conquers the uncleanness of the husband, and the purity of the husband conquers the uncleanness of the unbelieving wife. "But if the unbeliever departs, let him depart. The brother or the sister is not enslaved in such cases." That is, if he commands you to sacrifice and to share in his impiety through the marriage, or to withdraw, it is better that the marriage be torn apart than the piety. "But God has called you in peace." He says this so that they may not have battles every day over the matter. "For how do you know, woman, whether you will save your husband? Or how do you know, man, whether you will save your wife? Only let each one walk as God has apportioned to him, as the Lord has called each one; and so I ordain in all the churches." Remain and stay, he says, and counsel, and persuade. For no teacher will be able to be as strong as a woman. "Was anyone called having been circumcised? Let him not become uncircumcised. In

Has anyone been called in uncircumcision? Let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. Let each one remain in the calling in which he was called. Were you called as a slave? Let it not concern you. These things, he says, contribute nothing to faith; therefore do not strive contentiously, nor make a disturbance. For faith has cast out all these things. And the phrase, let him not become uncircumcised, means: let him not, by circumcision, make himself uncircumcised. But even if you can become free, rather use it. That is: rather remain a slave. And why ever does he command the one who can be set free to remain a slave? Wishing to show that slavery does no harm, but even benefits. For he who was called as a slave in the Lord is a freedman of the Lord. Likewise also he who was called as a free man is a slave of Christ. See how he consoled slavery: the one called as a slave, he says, is a freedman of Christ; and the one called as a free man, he calls a slave of Christ. Giving something more to the slave in his words, even if both are not equal in the matter of the calling. You were bought with a price; do not become slaves of men. Let each one, brothers, remain in that in which he was called before God. Now concerning virgins I have no command of the Lord, but I give my opinion as one who has been shown mercy by the Lord to be faithful. I think, then, that this is good because of the present necessity, that it is good for a man to be so. Are you bound to a wife? Do not seek release. Are you released from a wife? Do not seek a wife. But if you marry, you have not sinned; and if the virgin marries, she has not sinned; but such people will have affliction in the flesh. But I spare you.

But this I say, brothers, that the time is shortened from now on: so that even those who have wives should be as though they had none; and those who weep, as though they did not weep; and those who rejoice, as though they did not rejoice; and those who buy, as though they did not possess; and those who use this world, as though they did not misuse it; for the form of this world is passing away. But I want you to be free from care. The unmarried man cares for the things of the Lord, how he may please the Lord. But the married man cares for the things of the world, how he may please the world; he is divided. And the woman who is a virgin, the unmarried woman, cares for the things of the Lord, that she may be holy both in body and in spirit. But the married woman cares for the things of the world, how she may please her husband. But I say this for your own benefit, not that I may cast a snare upon you, but for what is proper and devoted to the Lord without distraction. But if anyone thinks he is behaving improperly toward his virgin, if she is past the age of marriage, and so it ought to be, let him do what he wishes. He does not sin; let them marry. But he who stands firm in his heart, having no necessity, but has authority over his own will, and has decided this in his heart to keep his own virgin, does well; so then he who gives his virgin in marriage does well; but he who does not give her in marriage does better. A woman is bound by law as long as her husband lives. But if her husband falls asleep, she is free to be married to whom she wishes; only in the Lord. But she is more blessed if she remains so according to my judgment; and I think that I also have the Spirit of God. This word has been spoken not only to servants, but also to the free.

For it is possible even for a slave not to be a slave, and for a free man to be a slave. How then will the slave not be a slave? Only when he does all things for God's sake, and does nothing according to eye-service. Again, the free man will not be free when he serves men and does all things according to what pleases them.

CHAPTER 8.

"Now concerning things sacrificed to idols." Many among the Corinthians, having learned that it is not what enters a man that defiles him, but what comes out; and that idols are wood and stone and demons, able neither to harm nor to benefit, made use of this perfection of knowledge without measure, to the harm both of others and of themselves; for they would enter the idol-temples and partake of their tables, and

from this they gave birth to great destruction. For those who still had fear of the idols, not knowing how to despise them, readily partook of things sacrificed to idols, since they saw the more perfect doing this, and from this they were greatly harmed. For they did not touch them with the same knowledge as those men, but as sacrifices; and the matter became a road to idolatry; and those who were supposedly perfect were themselves harmed in no chance manner, partaking of demonic tables. Such being the charge, see how the Apostle handles the argument. "We know that we all have knowledge." Leaving the weak aside, as he always does, he first speaks to the strong. First, then, he checks the conceit of these very men, saying that all have knowledge. For those who possess something great and good, when they alone hold it, are the more puffed up.

But if they appear to possess it along with others, they no longer suffer this in the same way; he therefore makes it common, since even those men supposed it to be their own alone. "Knowledge puffs up, but love builds up." For when it is without love, puffing up, it lifts the one who has it into folly, and arrogance is accustomed to divide; he does not forbid having perfect knowledge, but commands having it with love. Since without love there is no profit, but even harm. "If anyone thinks he has known something, he has not yet known as he ought to know. But if anyone loves God, this one is known by him." Observe through how many points he brought down their pride. For first he showed that they do not only understand what they know. For all, he says, have knowledge. Then that this thing is harmful without love. For knowledge, he says, puffs up; because even with love it is not complete, nor perfect. For if anyone thinks he knows something, he says, he has not yet known as he ought to know. In addition to these, that they do not have this from themselves, but from God who gave it. For he did not say, he has known God, but, he is known by him. Then that this very thing comes from love, which they do not have as they ought. For if anyone, he says, loves God, this one is known by him. "Concerning the eating therefore of things sacrificed to idols, we know that no idol is in the world, and that there is no other God except one." He wishes to establish both points: that one must refuse such a table, and that it has no power to harm those who partake, which things are contrary to one another.

For knowing that it had no harm, they were thus going to rush upon them in various ways, but when they were prevented from touching them, they again suspected that they had been prevented because they had strength to harm. Therefore he first brings down the suspicion of idols. For the word "to be" is used here in the sense of "to have no strength." "For even if there are so-called gods." Since, he said, there is no idol, and no God except one; but there were also idols, and there were also so-called gods. So that he might not seem to fight against things evident, he adds, saying: "Even if there are so-called gods." And just as they are, they are not simply, but so-called; and they have this not in reality but in name. "Whether in heaven or on earth; just as there are many gods and many lords." In heaven, meaning the sun, and the moon, and the chorus of the remaining stars; for the Greeks worshipped these as gods; and on earth, demons, and all those who were made gods from among men. "But for us there is one God, the Father, from whom are all things." Having previously said that there is no other God except one, he now adds this, then also "But for us"; then "the Father"; then also what is a proof of divinity, and this he adds, "from whom are all things," saying: for this shows that those others are not gods; for "let the gods who did not make heaven and earth perish," he says. "And we for him." When he says "from him are all things," he means the creation, and the bringing from non-being into being; but when he says "and we for him," he means the account of faith and appropriation; for we are from him in two ways, both by coming to be from non-being, and by becoming faithful.

For even believing in him is called a creation; for, he says, that he might create the two peoples into one new man. "And one Lord Jesus Christ, through whom are all things, and we through him; but not all have the knowledge." This too must be understood again in reference to Christ. For through him the race of men was brought forth from non-being, and returned from error to truth; so that the "from whom" is not apart from Christ. For we were created from him through Christ. Nor indeed did he divide the names as though apportioned, assigning "Lord" to the Son and "God" to the Father. For Scripture often knows how to interchange them, as when it says: "The Lord said to my Lord." And again: "Therefore God, your God, has anointed you." And: "From whom is Christ according to the flesh, who is God over all." And in many places you would see these names passing over. But if some should say, For what reason did he not mention the Spirit? we would say this: that his argument was directed to idolaters, and the contest was about many gods and many lords; therefore, having named the Father God, he called the Son Lord. If, then, he did not dare to call the Father Lord now together with the Son, lest he be suspected of speaking of two lords among them; nor the Son God together with the Father, lest he be thought to speak of two gods, why do you wonder if he did not mention the Spirit? For his contest was for the time being against them, and to show that there is no polytheism among us. Therefore he continually holds to the "one," saying: "No God except one." And again: "For us one God, and one Lord.

From this it is clear that, sparing the weakness of his hearers, he used this arrangement: "But some, by their familiarity with the idol." He neither exposes them plainly, lest he wound them, nor passes over them entirely, but mentions them indefinitely. "Until now they eat as of things sacrificed to idols." With as much meaning as before. "And their conscience, being weak, is defiled." Not yet able to despise, nor to laugh them to scorn outright, but as it were being divided. Nowhere does he rest his argument on the nature of the thing itself, but up and down he turns about the conscience of the partaker. For he fears lest, wishing to correct the weak, he wound the strong, and make him weak too. "But food will not commend us to God." Observe how again he has brought down their pride, saying that even if no one were harmed, nor the perversion of one's neighbor were present, not even so ought this to be done; for this is to labor in vain. For he who has heard that another is harmed, but that he himself has some gain, does not strongly desist, but rather then, when he learns that he himself is not at all benefited by the thing. Therefore he says: Food will not commend you to God. "For neither, if we eat, do we lack." That is, we have nothing less. "Nor, if we do not eat, do we abound." That is, we are not approved before God, as having done something good and great. "But see lest this liberty of yours become a stumbling block to the weak." He did not say, your knowledge, nor, your perfection, but, your liberty, which seems rather to be a mark of rashness and self-will.

And he did not say "to the brethren," but "to the weak," heightening the accusation against the brethren: that they do not spare even the weak, and these are brethren. "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, the perfect man. "And so the weak brother perishes in your knowledge, for whom Christ died." He sets forth four charges, and very great and vehement ones: that he is weak, and a brother, and one for whom Christ made so much account as even to die for him, and that after all these things he perishes for the sake of food. "But thus sinning against the brethren, and wounding their weak conscience, you sin against Christ." Observe how little by little he raised the sin to the very summit of lawlessness. And again he mentioned their weakness, so that what those who ate thought was on their behalf, they might find everywhere turned upon their own head. But how do they sin against Christ? In one way, because he makes the things of his own servants his own. In the second place, because against his body

And those who are struck belong to the member. Third, that they destroy his work, which he built through his own slaughter. "Therefore, if food causes my brother to stumble, I will never eat meat forever, so that I may not cause my brother to stumble." This is the mark of a good teacher, to teach by his own example what he says. And he did not say, "whether justly or unjustly," but "in any way."

CHAPTER 9.

"Am I not an apostle? Am I not free?" So that no one might say, "You boast in vain; show by your deeds whose contempt you have incurred, for the sake of not causing a brother to stumble"—for this reason he is compelled henceforth to come to the proof of these things. And his meaning is this: what need is there, he says, to speak about things offered to idols? For when Christ commanded those who proclaim the Gospel to live from those who are taught, I did not do this, but I chose rather to end my life by hunger than to receive anything from those who are being instructed—not because they were going to be caused to stumble, but because I wished them to be managed well. And so that no one might say, "Even if you did not receive, you did not receive because it was not permitted"—for this reason he first sets out the reasons for which he could reasonably have taken support, if indeed he had wished to take it. Then, so that he might not seem to be speaking these things to slander those around Peter—for they were receiving support earlier—he shows that it was permitted to them to receive. Then again, so that no one might say, "It was permitted to Peter, but not to you," he anticipates the hearer with praises about himself, doing these things out of necessity. "Have I not seen Jesus Christ our Lord? Are you not my work in the Lord?

If I am not an apostle to others, yet I am to you." So that no one may say again, "But those men have something more—to have been with Christ; for this too was no small honor, according to what was said: 'Many prophets and righteous men desired to see what you see, and did not see it'"—he said: "Have I not seen Jesus our Lord?" And so that no one may say, "You have shown no work of an apostle," for this reason he says: "You are my work in the Lord." And since he had spoken something great, he adds "in the Lord," that is, the work is God's, not mine. "For you are the seal of my apostleship in the Lord; this is my defense to those who examine me: Do we not have the right to eat and drink? Do we not have the right to lead about a sister as a wife, as the rest of the apostles, and the brothers of the Lord, and Cephas? Or is it only I and Barnabas who have no right to refrain from working?" That is, the proof: even if someone wishes to learn from what source I am an apostle, I set you before him. For I demonstrated all the marks of an apostle among you. But subduing bodily pleasures by gentleness, and blunting the sting of the love of the flesh, we are accustomed to eat sparingly, and we say that luxury is not among the best things. "Who ever serves as a soldier at his own expense? Who plants a vineyard and does not eat of its fruit? Or who shepherds a flock and does not eat of the milk of the flock?" Since he had shown from the apostles what was the strongest point—that it is permitted to do this—he now comes to examples, strengthening the common custom again from these same words. "Am I speaking these things merely as a man?

Or does not the law also say these things? For in the law of Moses it is written: You shall not muzzle an ox while it treads out grain. Is God concerned about oxen? Or does he say this entirely for our sake? For for our sake it was written. Am I establishing this only from human examples? "Because he who plows ought to plow in hope, and he who threshes ought to share in his hope." If we have sown spiritual things for you, is it a great thing if we reap your fleshly things? If others share in this authority over you, do we not much more? He is speaking of the authority to come. "But we have not used this authority, but we endure all things, so that we may not give any hindrance to the Gospel of Christ." That is, we did not take it. "Do you not know that those who perform the sacred rites eat from the temple?" Having demonstrated from the law that they have the authority to receive, he transfers the argument also to the Gospel, and by this strengthens it. And well: he did not say "they receive from those who offer," but "they eat from the temple," so that neither those who receive may be reproached, nor those who provide may be puffed up. "Those who attend at the altar share with the altar. So also the Lord ordained for those who proclaim the Gospel to live from the Gospel." For the things offered were no longer the property of those who offered them, but of the temple and the altar. And "they share" does not indicate an equal distribution, but the consolation given to them as a debt. "But I have not used any of these things.

But I have not written these things so that it should be so in my case. It is as if he were saying: although many examples gave me the authority—the soldier, the farmer, the shepherd, the apostles, the law, what was done by us for you, what was done by us for others, the priests, the command of the Lord—I would not have been persuaded by any of these to abolish my own law and to take payment. For it is better for me rather to die than that anyone should empty my boast. I choose, he says, rather to die of hunger than to be deprived of these crowns. And it is well that he calls the matter a boast, and not merely the aim or the reputation. For lest anyone say that he does it, not rejoicing, but groaning and in pain, for this reason, wishing to show the excess of his joy and the greatness of his eagerness, he calls the matter a boast. For if I preach the gospel, it is no boast for me; for necessity is laid upon me. But woe to me if I do not preach the gospel. He says this, not as though preaching the gospel were greater than making the gospel without cost, but as though the latter has the greater value from another source. That is, the one is a command, while the other is an achievement of my own choice. For things done beyond the commandment have a great reward, but things in the rank of a commandment do not have as much. So in this respect, he says, not to take payment is more than to preach the gospel—not by the nature of the thing itself; for what is equal to preaching, which makes us strive even with the angels? But nevertheless, since the one is a command and a debt, while the other is a generosity of free choice, in this respect not taking payment has something more than preaching.

For if I do this willingly, I have a reward. But if unwillingly, I have been entrusted with a stewardship; what then is my reward? That in preaching the Gospel, I may make the Gospel of Christ without charge, so as not to abuse my authority in the Gospel." The words "willingly" and "unwillingly" he takes to mean undertaking and not undertaking. So also the phrase "necessity is laid upon me" must be understood: not as though he did something unwillingly, but as one accountable for what was commanded. Therefore he did not say, "But if unwillingly, I have no reward," but "I have been entrusted with a stewardship," showing that he too has a reward, but such a one as he who fulfills a command has, not such as he who from his own resources has acted generously and gone beyond the command. "For though I was free from all, I made myself a servant to all, that I might gain the more." Again he sets forth another excess. For it is a great thing not to receive; but this is far greater than that. And what is it that he says? That not only did I not receive nor use my authority, but I even enslaved myself, and a great and manifold slavery; and I enslaved myself though subject to no one in anything, nor having any compulsion. For this is what "being free from all" means. For he was commanded only to preach and to proclaim what had been entrusted; but to devise and contrive countless things was thereafter a matter of his own zeal. "And I became to the Jews as a Jew, that I might gain the Jews." And how did he become so, except when he circumcised Timothy, in order to abolish circumcision? For this reason he did not say "a Jew," but "as a Jew." For the matter is a stewardship.

To those under the law, as under the law, though I myself am not under the law, that I might gain those under the law." When he had himself shaved, when he had sacrificed. But these things happened not because his mind was changing, but because his love was condescending. "To those without the law, as without the law; not being without law toward God, but under law toward Christ." Those without the law were neither Jews nor Greeks, but living outside the law; such was Cornelius and Melchizedek. For going in to them also, he feigned many things of those things which were done by them. But some say that the discourse made by him to the Athenians from the inscription on the altar also hints at this, and says, "To those without the law, as without the law." And that no one may think the matter is a change. "Not being without law toward God, but under law toward Christ." "That I might gain those without the law. I became to the weak as weak, that I might gain the weak." He states the reason for the condescension. "I have become all things to all men, that I might by all means save some." That he may not spend time speaking of each individually, he uses the general term. "But this I do for the Gospel's sake, that I may be a partaker of it." That is, that I too may seem to have contributed something of my own, and may share in the crowns laid up for the faithful. For just as he said, "to live from the Gospel," that is, from those who believe, so also here, "that I may be a partaker of the Gospel, that I may be able to have fellowship with those who have believed in the Gospel." But this also has a demonstration of great humility. For he places himself as one of the many, though he labored more than all? "Do you not know, that those who run in a stadium, all indeed run, but one receives the prize?

Run in this way, so that you may attain." Having shown that condescension is very useful, and that this is the highest perfection, he again attacks them more pointedly, hinting that what is done by them and seems to be perfection is superfluous vanity. But he does not say this so plainly, lest they be put to shame; but by what he constructs, he makes this clear. And to say that one out of all receives the prize is not as though only one were going to be saved, but as though we ought to contribute great zeal. For just as there, when many enter the stadium, not many are crowned, but it comes down to one; and it is not enough to enter the contest, nor to anoint oneself and wrestle; so also here, it is not enough to believe and to strive as it happens, but unless we run in such a way as to render ourselves unseizable until the end, and to come near the prize, we shall have nothing more. For even if you think yourself perfect in knowledge, you have not yet attained the whole; hinting at this he said, "so that you may attain." "But everyone who strives is temperate in all things. They indeed, that they may receive a corruptible crown; but we, an incorruptible one." What is it, "is temperate in all things"? Not that he abstains from this but fails in another, but he rules over gluttony and drunkenness, and simply all the passions. And if there, where the crown is for one, all things; much more here, where the ambition is greater. "I therefore run in this way, not as uncertainly." Having turned them away from external things, he now brings himself into the middle. And what is it, "not as uncertainly"?

To a goal, he says, that is not random and in vain like yours. For what gain is there for you from entering idol temples and ostensibly displaying perfection? None; but I am not like that; rather, everything I do, I do for the love and salvation of my neighbors—whether I display perfection, it is for their sake; whether condescension, it is for their sake. "Thus I box, as one not beating the air." Again, hinting at what is random and in vain, he says this. "But I buffet my body and bring it into subjection." Here he shows that they are also held captive by the desire of the belly, and under the pretext of perfection satisfy their own gluttony. "Lest, having preached to others, I myself should become disqualified." For do not suppose, he says, that having believed is enough for you for salvation. For if preaching and teaching countless people is not enough for my salvation, much more so for yours. CHAPTER 10.

"I do not want you to be ignorant, brothers, that all our fathers were under the cloud, and all passed through the sea, and all were baptized into Moses

They were baptized in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. Again he advances to the histories of the old covenant; and the phrase, "I do not want you to be ignorant," shows that they were not very well instructed in these things. And for what reason does he set forth the example, except to show that, just as it did not profit those men to enjoy so great a gift, so neither will it profit these to obtain baptism and to enjoy spiritual mysteries, unless they are going to display a life worthy of the grace. Therefore he brings forward the types of both baptism and the mysteries. But what is the meaning of "they were baptized into Moses"? Just as we, having believed in Christ and in his resurrection, are baptized, as they also shared in the same things—for we are baptized for the dead, that is, for bodies—so also those men, having taken courage in Moses, that is, having seen him cross over first, themselves dared to enter the waters. But since he wishes to bring the type close to the truth, he does not speak in this way, but uses the names of the truth even for the type. And this is a symbol of the washing; the things that follow, of the sacred table. For just as we eat the Master's body, so also did they eat the manna; and just as we drink the Master's blood, so also did they drink water from the rock. For even if the things given were perceptible, yet they were supplied spiritually, not by the sequence of nature, but by the grace of the gift.

And with the body he also nourished the soul, leading them to faith. For this reason he said nothing about the food, for it was of an extraordinary kind; but concerning the drink, since the manner of its provision was unique and alone was paradoxical, it also required explanation. Therefore, having said that they all drank the same spiritual drink, he added: For they drank from the spiritual rock that followed them, and the rock was Christ. For the nature of the rock did not give forth the water; otherwise it would have gushed forth even before this. But some other spiritual rock accomplished everything, that is, Christ, who is present everywhere and works wonders in all things. For this reason he also said, "that followed them." But God was not well pleased with most of them. And yet all perished; but lest he seem to prophesy utter destruction also to these, for this reason he said "most." Since the many disbelieve the words about Gehenna, as though they were not present nor visible, from things that have already happened he shows that God punishes those who sin, even if he is good ten thousand times over. For they were laid low in the wilderness. He signifies their unbelievable destruction. These things became types for us, so that we should not be desirers of evil things, just as those also desired, nor become idolaters, as some of them did, as it is written. Lest they say: And what is their destruction to us? For this was for our sake, so that we might become more self-controlled by those examples. The people sat down to eat and drink, and rose up to play.

Let us not commit sexual immorality, as some of them committed sexual immorality and fell in one day, twenty-three thousand." Just as those men, he says, went out from luxury into idolatry, so there is a fear lest you too fall away from here. "Let us not tempt the Lord, as some of them tempted him and were destroyed by the serpents. Do not grumble, as some of them grumbled and were destroyed by the destroyer. All these things happened to them as types. They were written for our admonition." By this he hints at another charge, which he also places near the end, accusing them that they were fighting over signs, and also on account of trials; for they would choose, saying, "When will the better prizes come?" Therefore he also says, "Let us not grumble." For this is not the thing sought—to suffer for Christ—but to suffer all things for Christ with pleasure. "On whom the ends of the ages have come." Again he frightens them, calling them the ends, and preparing an expectation greater than the things that have happened. "So let the one who thinks he stands take heed lest he fall." Again the conceit

He has brought down those who were proud because of their knowledge. And by saying, "Thinking that he stands," he shows that this very confidence in oneself is not even to stand. For such a person will quickly fall. "No temptation has taken you except what is human. But God is faithful, who will not allow you to be tempted beyond what you are able, but will also make with the temptation the way out, so that you are able to endure it. Therefore, my beloved, flee from idolatry." That is, it is small and brief and moderate. For the word "human" signifies what is small, as when he says, "I speak in a human way, because of the weakness of your flesh." Do not, then, be proud, he says, as though you had prevailed. "I speak as to wise men; judge for yourselves what I say." Since he had spoken boldly and had increased the accusation by naming idolatry, so that he might not seem to be harsh with them and to make his discourse burdensome, he now sets the judgment before them, and he sets those who judge with commendation, saying, "I speak to you as to wise men." "The cup of blessing which we bless." When he says "blessing," he means the thanksgiving. And in saying "thanksgiving," he unfolds the whole treasure of God's beneficence and reminds them of the great gifts, that when they were without hope and were godless in the world, he made them his brothers and co-heirs. "Is it not a communion of the blood of Christ?" That which is in the cup, he says, is that which flowed from his side, and we partake of that. "The bread which we break, is it not a communion of the body of Christ?" And why did he not say "participation"? Because he wished to make something more evident and to show the great closeness.

For we participate not only by partaking and receiving, but also by being united. Just as the body is united to the Word, so we too are united to him through this bread. "Because there is one bread, we who are many are one body; for we all partake of the one bread." Why do I speak of communion? he says. We are that very body. For the bread is the body of Christ, and those who partake become a body, not many bodies, but one body. Just as the bread, composed of many grains, is united so that the grains no longer appear at all, but they exist, yet their difference is imperceptible because of their conjunction, so we too are joined both to one another and to Christ. For it is not from one body that one is fed and from another that another is fed, but all from the same. Therefore he says: "For we all partake of the one bread." But if from the same, we all become the same, why do we not also show the same love, and become one in this respect? "Look at Israel according to the flesh. Are not those who eat the sacrifices partakers of the altar? What then? I say." Since many were too lowly for the greatness of what was said, he persuades them from earlier and familiar things. And rightly he says "flesh," since they were spiritual. What he says is of this sort: even if you are instructed from coarser things. "That an idol, what is it? Or that what is sacrificed to idols, what is it? But that what the nations sacrifice, they sacrifice to demons, and not to God.

But I do not want you to become partakers with demons. Having said that they are partakers of the altar, fearing lest he seem to be speaking as though idols had power and were able to harm, see how he demolishes this, all but saying: I say these things, he says, and I turn you away, not as though the idols were able to harm anything and had power—for they are nothing—but I want you to despise them, and for this reason I earnestly turn you away from such foods, because it is not offered to God. Therefore he says: For what the nations sacrifice, they sacrifice to demons, and not to God. You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons. Having used the word of exhortation, he now also uses the declarative and authoritative, and is content with the names alone for the turning away, saying "the cup of the Lord" and "the cup of demons." Or do we provoke the Lord to jealousy? Are we stronger than he? That is, Do we test him, whether he is able to punish us, and do we provoke him against those who are hostile

withdrawing. And he said this, reminding them of an ancient history. Therefore he also uses this word, which Moses also used toward the Jews, when he brought accusation on behalf of God concerning idolatry. For they, he says, provoked me to jealousy with what is not God. "All things are permitted to me, but not all things are profitable. All things are permitted to me, but not all things build up. Let no one seek his own, but each the other's." Since it was likely that they would say, "I am perfect, and I am my own master, and I taste of what is set before me without being harmed in any way," for this reason he says: Yes, you are perfect, and you are your own master, but do not look to this, but whether the thing honored brings harm and ruin. "Eat everything sold in the market, asking no question for conscience's sake." Having said that it is impossible to drink the cup of the Lord and the cup of demons, and having once for all drawn them away from those tables—by Jewish examples, by human reasonings, by the dread mysteries, by the rites performed in idols—and having instilled great fear in them, lest by this fear he again drive them into another extreme, as though they were compelled to use more scrupulousness than is necessary, he releases them from this compulsion and says: Eat everything sold in the market, asking no question. For if, he says, you eat in ignorance and do not see, you are not subject to punishment. For the matter is then one of ignorance, not of gluttony. For to learn what the thing set before you is, is the same as giving occasion to conscience. "For the earth is the Lord's, and its fullness"—not the demons'.

But if the earth, and its fruits and irrational animals. And if all things are his, nothing is unclean, but it becomes unclean in another way, from the mind and from disobedience. “But if any of the unbelievers invites you, and you wish to go, eat everything that is set before you, asking no question for conscience’s sake.” Observe again the balance. For he did not command and legislate that you should go, nor did he forbid it. But when you do go, he again frees you from all suspicion. Why? So that such great busyness might not seem to be from some fear and cowardice. “But if anyone says to you, ‘This is offered to idols,’ do not eat it, for the sake of the one who informed you, and for conscience’s sake. Now I mean conscience, not my own, but that of the other.” For he commands you to abstain, not as though they had power, but as though they were abominable. Therefore do not flee from them as though they were able to harm you; for they have no power at all. Partake indifferently; for it is the table of enemies and of the dishonored. Therefore he said, “For the sake of the one who informed you, and for conscience’s sake,” so that he might not be harmed. “For why is my freedom judged by another’s conscience?” He calls freedom the unobserved and unhindered state. For this is freedom, when one has been released from Jewish slavery. What he says is of this sort: God has made me free, and above all harm, but the Greek does not know how to judge by my philosophy, nor does he perceive the generosity of my Master; but he will condemn, and will say to him, that those who seem to abstain from idols are clinging to the things offered to them. “If I partake by grace, why am I blasphemed for that for which I give thanks?

Whether therefore you eat, or drink, or do anything, do all to the glory of God. By whose grace does he partake, or of the gifts of God? For his grace is so great as to render the soul undefiled and higher than every stain. “Be without offense, both to Jews and to Greeks and to the Church of God.” That is, give no harm to anyone. For not only must one not strike brothers, but not even those outside. “Just as I also please all things to all, not seeking my own advantage, but that of the many, that they may be saved.” CHAPTER 11.

“Be imitators of me, as I also am of Christ.” Since he made them liable both for the harm done to the Greeks and for that done to the Jews, and the saying was burdensome, he makes it acceptable and light, bringing himself into the middle and saying that he seeks the advantage of others. For the rule of the most perfect Christian, and the exact boundary, and the highest summit, is to seek the common advantage. And nothing is so able to produce imitation of Christ as caring for one's neighbors. Therefore he added, “Be imitators of me.” “But I praise you, brothers, that you remember me in all things, and hold fast the traditions just as I delivered them to you. But I want you to know that the head of every man is Christ; but the head of a woman is the man; but the head of Christ is God.” Having completed the matters concerning things offered to idols, he passes to another topic: that women should not pray or prophesy uncovered, and that men should not wear long hair. But he had already given exhortation concerning these things; therefore he says that they remember him, even if not all accepted the exhortation.

Every man praying or prophesying with his head covered dishonors his own head. Symbols have been given to man and woman, many and various: to the man, of authority; to the woman, of subjection. Along with those, this also: that she be veiled, and he have his head bare. If, then, these are symbols, both sin, confounding good order and transgressing the ordinance of God and their own proper bounds—the one falling into her lowliness, the other rising up against the man through her attire. Every woman praying or prophesying with her head uncovered dishonors her own head; for it is one and the same as the shorn woman. For if a woman is not veiled, let her also be shorn. But if it is shameful for a woman to be shorn or shaved, let her be veiled. For there were women who had this gift, like the daughters of Philip, and others before them and after them, concerning whom prophecy also spoke: And your sons shall prophesy, and your daughters shall see visions. For a man indeed ought not to cover his head, since he is the image and glory of God. But the woman is the glory of the man; for the man is not from the woman, but the woman from the man; for indeed the man was not created for the woman, but the woman for the man. Another reason again, the one preventing veiling—and what is this, but that he is the ruler of the woman? For the ruler, when approaching the king, must have the symbol of his authority.

Just as, then, none of the rulers would dare to appear before the king without a belt and cloak, so neither should you, he says, pray to God without the symbols of authority, which is not to be covered, lest you insult both yourself and the one who has honored you. The same could be said in the case of the woman. For it is an insult to her also, not to have the symbols of subjection. "For this cause the woman ought to have authority on her head because of the angels." For this cause—which one? Because of all the things that have been said, he says. And first, that Christ is our head, and we are the woman's. Second, that we are the glory of God, and the woman is ours. Third, that we are not from the woman, but she is from us. Fourth, that we are not for the sake of the woman, but she is for our sake. Fifth, because of the angels who stand by and assist the one who prays. "Nevertheless, neither is the woman without the man, nor the man without the woman, in the Lord. For as the woman is from the man, so also the man is through the woman; but all things are from God. Judge among yourselves: is it fitting for a woman to pray to God uncovered? Or does not nature itself teach you that if a man has long hair, it is a dishonor to him; but if a woman has long hair, it is her glory? Because it is given to her instead of a covering." Since, having spoken of the great superiority of the man—that the woman is from him and for his sake—lest he puff up the men more than is fitting, or distress those women, he added the disposition.

If anyone seems to be contentious, we have no such custom." He made the rebuke measured, instilling greater shame, and for this reason he made his word heavier. "Nor do the churches of God." He shows that those who do not yield oppose and stand against the whole inhabited world. "But in giving this charge, I do not praise you." He moves to another accusation. This is, that when they come together in common for a meal, the poor are treated with contempt by the rich. This custom, indeed, existed formerly, in the time of the three thousand and the five thousand who believed from the beginning; but it did not preserve the exactness among those later, of those now being accused. Since, then, this custom was torn apart, though it was most excellent (for it was a basis of love), he used his word sharply, crying out that I do not accept you, because you put me under the necessity of giving counsel; nor do I praise you, because you needed a teacher for this. "For you come together not for the better, but for the worse; for first of all, when you come together in the church." That is, not for the increase of virtue. For it was necessary to increase and for the generosity to become greater; but you have shown the custom that already prevailed to be void, and you needed a charge from me, so that you might return to the former order. "I hear that there are divisions among you." So that he might not seem to say these things only on account of the poor, he does not immediately throw his discourse into the matter of the tables, so as not to make the rebuke easily despised. Therefore he says: I hear that there are divisions among you. And he did not say: I hear that you feast privately, and not with the poor.

And in part I believe." So that they might not say, "Those who slander are lying," he did not say, "I believe," lest he make them more shameless; nor again, "I do not believe," lest he seem to rebuke in vain; but he said that he believes in part, stirring them to struggle and calling them to a return of correction. "For there must also be heresies among you." By heresies here he means not those of doctrines but those of schisms. And he says this, not imposing any necessity and force upon life, but foretelling what will certainly come to be from the evil disposition of men—what was going to happen, not because of his foretelling, but because of the disposition of those incurably disposed. For it did not happen because he foretold it, but because it was certainly going to happen, for this reason he foretold it. "So that those who are approved may become manifest among you." So that they may shine more greatly. And what he wishes to say is this: that this harms the approved and steadfast not only in no way, but even shows them more, and makes them more illustrious; for "so that" is not [a statement] of causation, but in many places also of the outcome of events; as when Christ says, "For judgment I came into this world, so that those who do not see may see, and those who do not see may be blind." And yet he did not come for this, that those who see might become blind, but the opposite, that the blind might see; but this happened. So also here one must understand the "so that those who are approved may become manifest.

When you come together therefore into one place, it is not to eat the Lord's supper." He did not say, "When you come together, it is not to eat in common," but again in another way, and very fearfully, he attacks them, sending them back to that evening on which Christ handed down the venerable and awful mysteries. "For each one takes his own supper beforehand in eating." See how he shows that they are shaming themselves, since they make the Lord's supper a private one. He says, then, that the Lord's supper ought to be common. "And one is hungry, and another is drunken." Having said "takes beforehand" and struck gently, he brings in gluttony, and the next thing, which is striking, drunkenness—both of which were marks of excess. "Do you not have houses to eat and to drink in? Or do you despise the church of God?" See how from the outrage against the poor he transfers the charge to the Church, so as to make his word more weighty. "And do you shame those who have not? What shall I say to you? Shall I praise you? In this I do not praise you." He says this, showing that they do not care so much about food for the poor as about the outrage done to them. "For I received from the Lord that which also I delivered to you, that the Lord Jesus, on the night in which he was betrayed, took bread, and when he had given thanks, he broke it, and said: Take, eat, this is my body, which is for

…which is broken for you; do this in remembrance of me. In the same way also the cup, after supper, saying, 'This cup is the new covenant in my blood; do this, as often as you drink it, in remembrance of me. For as often as you eat this bread and drink this cup, you proclaim the Lord's death until he comes. Therefore whoever eats this bread or drinks the cup of the Lord unworthily…'" Wishing to shame them more greatly from another angle as well, he weaves his argument from the more authoritative matters. And it is like as if he were saying: "Your master deemed all worthy of the same table—a table that is exceedingly awe-inspiring and far surpasses the worth of all—yet you consider them unworthy even of your own small and paltry one?" And he mentions that supper, in order to pierce them with compunction beyond measure. For even under the old covenant there was a cup—the drink offerings. For after sacrificing, they received the blood in a cup and a bowl, and so poured out the libation. Since, then, instead of the blood of irrational beasts he introduced his own blood, so that they might not be disturbed on hearing this, he called to mind that old covenant. "He will be guilty of the body and the blood of the Lord." Why ever so? Because this man too poured out the blood, just as those who pierced him did—not that they might drink, but that they might pour it out. "But let a man examine himself, and so let him eat of the bread and drink of the cup.

For the one who eats and drinks unworthily, eats and drinks judgment to himself. This is a habit of Paul's: not only to accomplish those things that lie before him, but even if a word falls into the subject, to treat it too with great zeal—and especially when the matters were very necessary and urgent. For since he had need of the remembrance of the mysteries, he considered it necessary to treat the subject thoroughly. For it was not an ordinary matter. Therefore, having spoken at length about it, he establishes the sum of good things: to approach them with a good conscience. Not discerning the body of the Lord. For this reason many among you are weak and sick, and a good many sleep. That is, not examining, not understanding the magnitude of what is set before them. For if we judged ourselves, we would not be judged. But being judged, we are disciplined by the Lord, so that we may not be condemned with the world. He says these things, at once consoling the weak and making the others more earnest. So then, my brothers, when you come together to eat, wait for one another. If anyone is hungry, let him eat at home, so that you do not come together for judgment. And the rest, when I come, I will set in order. That is, for punishment and retribution—insulting the Church, shaming the brother. For it is for this reason, he says, that you come together: to be bound to one another; but if the opposite happens, it is better for you to feast at home. But he said this in order to draw them further. Chapter 12.

Now concerning spiritual gifts, brothers, I do not want you to be ignorant. From the gifts given to those who believed in Christ, divisions arose in the Church, and those who spoke in tongues ran down those who had the gift of prophecy. For since this gift was first given to the apostles on the day of Pentecost, on this account those who possessed it were greatly puffed up. Therefore, when the Apostle heard these things, see how he casts out the strife. You know that when you were Gentiles, you were led away to mute idols, being carried along. Therefore I make known to you that no one speaking in the Spirit of God says, Jesus is accursed. And no one is able to say, Jesus is Lord, except in the Holy Spirit. Before he begins to check the faction, he teaches something else. And this is, to have knowledge of a true prophet and a false prophet. For the devil envied this gift, and made many false prophets, wishing to blunt the spiritual gift. He therefore sets out distinctions, and the first of these, that this one is a prophet enlightened by the Spirit so as to teach in order; but the false prophet is led along,

and being mad, and being darkened, to speak by the spirit that is in him. Second, that the one who prophesies is true when he names Jesus as Lord; but whoever does not do this, but anathematizes, is a liar. "And there are divisions of gifts." Having given the difference, he begins to comfort those who have the lesser gift. It is as if he were saying: For what reason are you disheartened because you did not receive as much as the other? But consider that it is a gift, and not a debt, and you will soothe your pain. For this reason, he said, "Divisions of gifts," and not of signs, nor of wonders, persuading him by the name of the gift not only not to grieve, but even to be grateful. Do you see that he shows no difference in the gifts, indicating the equal honor of the Father and the Son and the Holy Spirit? "But the same Spirit." Even if, he says, you have been made lesser in measure, yet you have received the greater from him. "And there are divisions of ministries, and the same Lord; and there are divisions of workings." Gift, and working, and ministry are the same thing, but a difference of names only; since the things themselves are the same. For what is a gift, this is also a ministry; and what is a ministry, this is also a working. For, he says, I have fully accomplished my ministry; and, I glorify my ministry. And to Timothy: I remind you to rekindle the gift of God, which is in you. And to the Galatians: For the one who worked in Peter for circumcision worked also in me for the Gentiles. Do you see that there is no difference of gift, and ministry, and working? Observe how everywhere he makes this addition, saying "in the same Spirit," and "according to the same Spirit.

For he knew that the encouragement from this source is great. So if you are eager to demonstrate that you have the Spirit, you have the proof of this from the fact of having been baptized. But for the unbeliever this will not be evident from any other source than from the signs, so that even from this there is again no small consolation. For even if the gifts are different, the demonstration is one, whether it be much greater or small, equally referring to him. "But it is the same God who works all things in all. But to each is given the manifestation of the Spirit for what is beneficial." Lest anyone say, "Even if it is the same Lord, and the same Spirit, and the same God, yet I have received less," he says, "It was beneficial thus." When, then, he says, both the giver is one, and the gift given to you is one, and the manifestation comes from this source, and this is more beneficial, do not grieve as though you were despised. For he did this not to dishonor you, but looking to what is beneficial. And he calls "manifestation of the Spirit" the receiving of one of the gifts. For to me, the believer, the one who has the Spirit is evident. "For to one is given through the Spirit a word of wisdom; to another a word of knowledge, according to the same Spirit. To another faith in the same Spirit; to another gifts of healings in the one Spirit; to another workings of powers; to another prophecy; to another discernings of spirits." What is a word of wisdom? That a person be wise himself and be able to make others so. And what is a word of knowledge? That one have knowledge and know the mysteries, but not be able to teach, nor easily bring forth to another the things that are. And what is faith?

It is not the same faith of doctrines, but the faith of signs, about which the apostles said, "Increase our faith"; and about which it is said, "If you have faith as a grain of mustard seed." For this is the mother of signs. But it is another thing to have workings of powers, and gifts of healings. For the one who has gifts of healings heals only; but the one who has acquired workings of powers not only heals but also punishes—as the Apostle struck the magician with blindness; as Peter struck Ananias dead. And discernment of spirits is the knowing who is spiritual and who is not spiritual; who is a prophet and who is a deceiver. "To another kinds of tongues; to another interpretation of tongues. But all these things the one and the same Spirit works." For one knew what he himself was saying, but was unable to interpret it to another; while another had acquired both. And this seemed to be a great gift, since the apostles also received it first. Since, then, this especially puffed them up—the gift having been first bestowed on the apostles—he places it later in the discourse. If the Spirit were lesser and of another substance, as some say, the encouragement would have profited nothing, nor the hearing that it is the same Spirit. For the one who has received from the king would have this as the greatest encouragement, that the king himself gave to him; but the one who has received from a slave grieves all the more when someone offers this to him, so that from this too it is clear that the Holy Spirit is not of servile but of royal substance. What he said above concerning the Father—who works all things in all—this he says here also concerning the Spirit.

But all these things the one and the same Spirit works, everywhere showing equality of honor. And the phrase "in all" he speaks concerning men; but you will not yet number the Spirit together with men. "Dividing to each one individually, as he wills." He does not only comfort, but also silences the one who speaks. For if, as he wills, he divides to each one, the one who is distressed over a gift is close to contradicting the will of the Spirit, as though he had not divided rightly. "For just as the body is one and has many members, and all the members of the body, though they are many, of the one are one body." Having comforted them from the fact that what is given is a gift, and from the fact that all receive from one, and from the fact that it is given for their benefit, and after this also having silenced them from the fact that one must yield to the authority of the Spirit, he now comforts them from another common example, and takes refuge in nature itself. What he says is of this sort: If the many are one, and the one is many, where is the difference any longer? Where is the superior? Where is the lesser? He did not say, "though they are many, they are of the one body," but, "the body itself is many, and those many members, this is the one." "So also is Christ. For in one Spirit we all." It was necessary to say, "So also is the Church"; this he does not say, but instead of it he sets Christ, leading the discourse to a height, and reproving the hearer more greatly. What he says is of this sort: So also is the body of Christ, which is the Church. For just as a body and a head are one man, so also he says that the Church and Christ are one.

For in one body we were all baptized, whether Jews or Greeks, whether slaves or free." And he comes to another spiritual chapter. What he says is of this sort: the thing that made us to become one body, and regenerated us, is one. For it was not in one Spirit that he was baptized and in another that that one was. And not only is the Spirit that baptized us one, but also that into which it has baptized us. We are not, then, he says, right to be disheartened. For difference has no place. For it was not so that bodies might become different, but so that we might all preserve toward one another the exactness of one body, that we were baptized. "And we were all baptized into one body. For the body is not one member, but many." That is, we have come under the same initiation, we partake of the same table. If, then, one Spirit prepared us, and we were baptized into one Spirit and into one body, and he granted us one table, why do you bring me the difference, as in the case of plants, that all the trees are watered from the same spring? "If the foot says, 'Because I am not a hand, I am not of the body,' is it not for this reason not of the body? And if the ear says, 'Because I am not an eye, I am not of the body,' is it not for this reason not of the body?" Wishing to make his discourse inoffensive and easily acceptable, he brings in the members as speaking: the foot speaking to the hand, and the ear to the eye, members near to one another, and not the foot to the eye. Since we are accustomed to envy not those who greatly surpass us, but those who have risen a little above us. For he does not allow it to be that the one is diminished and the other surpasses, yet is not of the body.

For the foot has the lesser rank, but this is a difference of place, not of being connected or separated. "If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the smelling be?" Since, having fallen into the difference of the members, he brought them to a notion of inferiority and superiority, see how he consoles them, showing how this was advantageous. For the fact that they are many and different is what most of all makes them to be one body. "But now God has set the members, each one of them, in the body, as he willed. And if they were all one member, where would the body be? But now there are many members, yet one body." Again he refers the argument to the will of God, so that we may not contradict the one who so ordained, nor say, "Why thus, and why not thus?" For even if we had countless arguments to offer, we could not so demonstrate that it is well. As when we say, "As the master craftsman willed, so it came to be." For as it is advantageous, so he wills. So that it is advantageous even for the foot to be ordered thus, not for the head only. And even if it contradict its rank, and leaving its own place come to another, it has lost the whole. For it falls out of its own, and does not attain the other. From the very things by which they supposed they were not of equal honor, because of the great difference among them, from this he shows them to be of equal honor. If there were not, he says, a great difference among you, you would not be one body. And not being one body, you would not be of equal honor. But now, since you do not all have one and the same grace, for this reason you are a body; and being a body, you are all one, and differ in nothing as regards being a body. So that this very difference is what most of all produces the equality of honor.

An eye cannot say to the hand, 'I have no need of you.'" Having calmed the discouragement of the lesser members, he also humbles the arrogance of the greater. "Or again the head to the feet, 'I have no need of you.'" For even if the gift is lesser, he says, it is nevertheless necessary. For just as when that member is absent many things are hindered, so too without this one the fullness of the Church is lame. "But much more the members of the body that seem to be weaker are necessary; and those members of the body that we think to be less honorable, on these we bestow greater honor; and our unseemly parts have greater comeliness; but our comely parts have no need, but God." And he sets forth another excess: he says that the greater have no need of the lesser, but that they have great need. And observe how in the case of the weaker members he says "that seem." But when they are necessary, he no longer adds "that seem," but himself declares that they are necessary. For what of our members seems to be more dishonorable than the generative parts? Yet they are nevertheless useful for the begetting of children; for this reason the lawgivers of the Romans also punish those who mutilate these members and make eunuchs, as men who do injury to the common race and outrage nature itself. But let the unchaste perish, who cast away the works of God. For just as many have cursed wine because of drunkards, and the nature of women because of adulteresses, so too they have thought these members to be shameful because of those who use them not as they ought. But it was not right—

For sin is not allotted to the nature of the matter, but from the choice of the daring deed the offense is born. "He blended the body together." And if he blended it, he did not allow it to appear more dishonorable. "To the one lacking, giving more abundant honor." For since even after obtaining much consolation they were grieved as though they had received less, he shows that they were honored more. For to the one lacking, he says, he gave more abundant honor. "That there be no schisms in the body, but that the members care for one another with the same care; and whether one member suffers, all the members suffer with it, or whether one member is glorified, all the members rejoice with it." He has given the reason for the more abundant honor, establishing it from what is advantageous, saying, "that there be no schisms." For whether it be the eye, whether it be the nose, if they preserve their own function, once the bond is loosed, there will be no benefit thereafter. But if, while this remains, those parts are harmed, it is both borne with and quickly returns to health. "You are the body of Christ." And if our body ought not to be in faction, much more the body of Christ. "And members in part." The Church among you, he says, is a part of the Church everywhere, so that you would be right to be at peace not only with one another, but also with the whole Church throughout the inhabited world, since you are members of the whole

of the body. "And God has appointed in the Church, first apostles." He makes a list of the gifts, and places apostles first, who also everywhere had the gifts in themselves. "Second, prophets." For these were prophesying in the grace, such as Agabus, and those with him. "Third, teachers." He means bishops. "Then powers, then gifts of healings." The one who has power was able both to punish and to heal. But the one who has the gift of healings healed only. And he places the word of teaching before the gift of healings. For greater is the proclaiming of the word and of piety into the souls of the hearers than the working of powers. "Helps." The taking hold of the weak. "Governances." The managing of spiritual matters. And he calls our own accomplishments spiritual, showing that we everywhere need the help of God. "Kinds of tongues." He places this last, in which those men especially took pride, teaching them not to be puffed up. "Are all apostles? Are all prophets? Are all teachers? Are all powers? Do all have gifts of healings? Do all speak with tongues? Do all interpret?" Since it was likely that, having heard these things, they would say, And why have we not all become apostles? This, he says, using the word more reprovingly; and this he establishes again from the body. "Zealously desire the greater gifts, and still by way of excess I show you a more excellent way.

CHAPTER 13.

"If I speak in the tongues of men and of angels, but have not love, I have become a resounding bronze or a clanging cymbal. And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so as to remove mountains, but have not love, I am nothing. And if I feed all my possessions, and if I hand over my body that I may be burned, but have not love, I gain nothing." Having said this, he hinted that they were responsible for receiving the lesser gifts, and were masters, if they wished, of the greater. But love is much greater than all the gifts. He establishes this also by showing the comparison, that all the other gifts are nothing when love is absent. See how he establishes it. For he did not say, "If I know tongues," but "If I speak in the tongues of angels." And he did not say simply, "If I prophesy," but "If I know all mysteries and all knowledge," with intensification. And he did not say, "I give my possessions," but "I feed," so that in addition to the expenditure there might also be service. Having shown all things, then, with intensification, he shows them to be far inferior to love. So if you desire great gifts, cultivate love, he says. Rightly is love greater than the gifts, since these indeed divided, but love unites those who were divided. See from where he begins—from what seemed great among them, that of tongues, and not only of men but also of angels. By "tongue of angels" here he does not mean that he assigns a body to angels. But what he says is this: "Even if I speak as it is the law for angels to converse with one another.

As when he says, "Every knee shall bow to him, of things in heaven and on earth and under the earth," he does not say this as though assigning knees and bones to the angels, but he wishes to hint at the intense worship through the figure familiar to us. So also here he called it a tongue, wishing to indicate their converse with one another by the manner familiar to us. "Love is patient." Observe how he places it first, the most refined of all good things. And what is this? Patience? For patience is an invincible weapon that easily repels all painful things. And it is called patience because it has a certain long and great soul. For the long and the great

is called so. "Love is kind." Since it is possible to be patient and also to the point of breaking the opponent when one does not obtain an answer, for this reason, he says, it is kind. And it is like saying, Not for the purpose of striking the opponent, but for the purpose of calming him. "Love does not envy." Since it is possible also to be patient and yet malicious. And this same good deed is corrupted. "It does not boast." That is, it does not act rashly. For it produces a sensible, weighty, and steady person. "It is not puffed up." It does not think great things, he says, over its good deeds, nor is it lifted up into insolence. "It does not behave unbecomingly; it does not seek its own." The great things, he says, when they are wronged and insulted, they do not consider the matter a disgrace. "It is not provoked, it does not reckon the evil." See again that love does not merely conquer evil, but does not even allow it to establish itself from the beginning.

And he did not say, "It works evil," but not even does it reckon it: "It does not rejoice over injustice." That is, it does not take delight in those who suffer evil. "But it rejoices with the truth; it bears all things, believes all things." It rejoices together, he says, with those who are approved. "It hopes all things." All things good, he says; it does not despair of the beloved. "It endures all things." It does not simply hope, but believes out of its exceedingly great love. "Love never falls away." That is, it is not dissolved, it is not cut off. "But whether prophecies, they shall be done away; whether tongues, they shall cease." For if both of these were introduced for the sake of faith, once faith has been scattered everywhere, their need is henceforth idle. But neither shall loving one another cease, but it shall even prevail more greatly, both here and in the age to come. "Whether knowledges, they shall be done away. For in part we know, and in part we prophesy. But when the perfect comes." And what knowledge is done away? The partial. For when the perfect comes, he says, the partial shall be done away. But observe how he makes his argument by way of example. A sheep was slaughtered, the gates were anointed with the blood, but this knowledge, when the Son of God had come, the true Lamb, and had been slain, is idle. "The partial shall be done away. When I was a child, I spoke as a child, I thought as a child, I reasoned as a child. But when I became a man, I put away the things of the child. For we see now through a mirror, as in a riddle." In place of: an end will come, and it will stand still. "But then face to face. Now I know in part, but then I shall know fully, just as also I was fully known. But now remains." In place of: more clearly and more distinctly.

Faith, hope, love, these three; but the greatest of these is love." Faith and hope cease when the good things believed and hoped for arrive. But love is then greatly exalted and becomes more intense. CHAPTER 14.

"Pursue love." For we have great need of speed toward it. "But earnestly desire the spiritual gifts, but rather that you may prophesy." Lest anyone think that for this reason he introduced the discourse on love—namely, to extinguish the gifts—for this cause he added, saying: "Earnestly desire the spiritual gifts." And he makes a comparison of the gifts, and he depreciates that of tongues, showing it to be neither entirely useless nor very profitable in itself. "For he who speaks in a tongue speaks not to men but to God; for no one hears; but in the Spirit he speaks mysteries. But he who prophesies speaks to men for edification and exhortation and consolation. He who speaks in a tongue edifies himself; but he who prophesies edifies the Church." That speaking to God he shows to be great, but that the Church is not edified, small. For this he seeks everywhere—the edification of the many. "I desire that you all speak in tongues, but rather that you may prophesy. For greater is he who prophesies than he who speaks in tongues." Lest they think that out of envy he is depreciating tongues, correcting their suspicion, he says this. "Unless indeed he interprets, so that the Church may receive edification." Lesser, he says, than prophesying is speaking in tongues; unless perhaps one also interprets the tongues, he would not

he becomes equal to the one who prophesies. 'But now, brothers, if I come to you speaking, what will I profit you?' What am I saying about others? he says. For even if I myself come speaking in tongues, there will be nothing more for those who hear. He says this to show that he seeks their advantage, not that he is hostile toward those who have the gift. 'Unless I speak to you either in revelation, or in knowledge, or in prophecy, or in teaching.' Unless I say, he says, what can become easily grasped by you, but only demonstrate that I have the gift of tongues, you will depart having gained nothing. For how could you, from a voice you do not understand? 'Yet even lifeless things, whether flute or lyre, giving a sound, if they do not give distinction to the notes, how will what is played on the flute or what is played on the lyre be known? For even if the trumpet gives an unclear sound, who will prepare for battle? So also you through the tongue.' What am I saying, he says, that the matter is unprofitable in your case? One might see this also in lifeless things, both in the lyre and in the trumpet. 'Unless you give a clear word, how will what is spoken be known?' That is, unless you interpret. 'For you will be speaking into the air.' That is, speaking to no one, talking to nobody. 'There are, if it so happens, so many kinds of voices in the world, and none is without sound. If then I do not know the meaning of the voice, I will be a barbarian to the one who speaks, and the one who speaks will be a barbarian to me; so also you.' That is, so many tongues, so many voices—of Scythians, Thracians, Romans, Persians, Moors, Indians, Egyptians, and countless other nations. 'Since you are zealous for spirits for the building up of the Church, seek that you may abound.'

Therefore let the one who speaks in a tongue pray that he may interpret. If you must be zealous, be zealous for these gifts which build up the Church. Therefore he adds, saying, Let him pray that he may interpret. For if I pray in a tongue, my spirit prays, but my mind is unfruitful. What then is it? That is, the gift given to me, which also moves the tongue. I will pray with the spirit, and I will pray with the mind also; I will sing with the spirit, and I will sing with the mind also. Since if you bless with the spirit, how will the one who fills the place of the unlearned say the Amen at your thanksgiving, since he does not know what you are saying? As if someone were saying, What then is the instructive and profitable thing? And how ought one to speak? And what ought one to ask of God? He answers, saying, that one ought to pray both with the spirit, that is, with the gift, and with the mind, so that the tongue may speak and the mind may not be ignorant of what is said. For if this is not so, another confusion also arises. For the layman does not know how to respond the Amen; for he does not know what you are saying. You indeed give thanks well, but the other is not built up. Lest he seem to utterly despise the gift, he says this; and he did this also above when he said, The one who speaks a mystery speaks to God, and builds himself up. You, then, he says, give thanks well; for being moved by the Spirit you speak; but that man, hearing nothing and not knowing what is said, stands by, receiving no great benefit. I thank my God that I speak in tongues more than all of you; but in the Church—lest he seem to run down the gift as though deprived of it, he says this.

I wish to speak five words with my mind, so that I may also instruct others." That is, understanding what I say, and being able also to interpret for others. "Or ten thousand words in a tongue." For this, he says, has only display; but that has great benefit. "Brethren, do not become children in your minds, but be infants in evil, and in your minds be mature." For children gape at small things, but have not so much wonder at very great things. Since, then, these men also, having the gift of tongues, thought that to have everything was what was less than the others, for this reason he says, Do not become children in your minds; that is, do not be foolish where you ought to be wise. But be infants and simple there where there is vainglory, where there is puffing up. And what is it to be an infant in evil, but not to know what evil ever is? "In the [law] it is written, that in other tongues and with other lips I will speak to this people, and not even so will they hear me, says the Lord." Divine Scripture calls the prophets "law." So then, tongues are for a sign, not to those who believe, but to the unbelieving; but prophecy, not to the unbelieving, but to those who believe. If, then, the whole Church comes together in one place, and all speak in tongues, and outsiders or unbelievers come in, will they not say that you are mad? But if all prophesy, and some unbeliever or outsider comes in, he is convicted by all, he is examined by all; and so the hidden things of his heart become manifest, and so falling on his face he will worship God, declaring that God is truly among you. What then is this, brethren?

When you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification. If anyone speaks in a tongue, let it be by two, or at the most three, and each in turn, and let one interpret. But if there is no interpreter, let him keep silent in the church, and let him speak to himself and to God. Let two or three prophets speak, and let the others discern; but if something is revealed to another who is sitting, let the first keep silent. That is, astonishment, not so much for instruction. For it was not necessary, when this one was moved to prophecy, that the other should speak. For you can all prophesy one by one, so that all may learn and all may be encouraged. He says this, consoling the one who had been cut short. And the spirits of the prophets are subject to the prophets, so that no one may be contentious or envious; he shows that the gift itself is subject. For here he calls the working "spirit"; and if the spirit is subject, much more you. For God is not a God of confusion, but of peace, as I command in all the churches of the saints. He shows that this also seems good to God, so that the one who opposes, having judgment, may not be contentious. Let the women keep silent in the churches. For it is not permitted to them to speak, but let them be subject, as the law also says. And if they wish to learn anything, let them ask their own husbands at home. For it is shameful for a woman to speak in church. Having cut off the disturbance that comes from tongues and prophecies, he now moves on to the turmoil that arises from the women, cutting off their untimely boldness, and very aptly.

For if those who have the gifts are not simply permitted to speak, much more are those women. But he sets the men over them as teachers, benefiting both. For he makes the women orderly, and he makes the men earnest, since they are about to set before the women with great accuracy the things they have heard. And observe from how many considerations he establishes this. First from the law of God, then from common reasoning and custom. In addition to these, he also shames them from what is approved by all and has been established everywhere. For this is what he says: Did the word of God go out from you, or did it come to you only? For he brought forward the other Churches, which believed this law. And not only from these things, but also—what was stronger than all—he sets forth that God commands these things even now through me. For let them know these things which I write, he says, that they are commandments of the Lord. Did the word of God go out from you? Or did it come to you only? If anyone thinks himself to be a prophet, or spiritual, let him recognize the things which I write to you, that they are commandments of the Lord. For neither could you say this, he says, that We became teachers of others, and we would not be right to learn from others; nor that the things of the faith stood here only, and one ought not to receive examples from others. But if anyone is ignorant, let him be ignorant. For what reason did he add this? He shows that he neither uses force nor contends—which is the sign of those who do not wish to establish their own things, but look to what is advantageous for others. Therefore he also says elsewhere: But if anyone seems to be contentious, we have no such custom.

But he does not do this everywhere, but where the sins are not very great, and then he is more reproving. Since when he is discoursing about other matters, he does not speak thus. But how? Be not deceived, neither fornicators, nor effeminate, shall inherit the kingdom of God. And

again: I Paul say to you, that if you be circumcised, Christ shall profit you nothing. But here, since the discourse was about silence, he does not attack them very strongly, drawing them away rather by this very thing. So then, my brethren, desire earnestly to prophesy, and forbid not to speak with tongues. He has run back again to the former subject. But observe how up to this point he has preserved the distinction, placing the one as very necessary, the other as not so; wherefore in the case of the former, Desire earnestly, but in the case of the latter, Forbid not. But let all things be done decently, and in order. As correcting all things in summary, he added the word. CHAPTER 15.

Moreover, brethren, I make known to you the gospel which I preached to you, which also you received, wherein also you stand. Having completed the discourse concerning spiritual gifts, he comes to the most necessary of all, the subject of the resurrection; for they were greatly troubled about this. For since this is our whole hope, the devil stood vehemently against it. And sometimes he would utterly destroy it, and sometimes he said it had already happened, as he said in writing to Timothy, Of whom are Hymenaeus and Philetus, who concerning the truth have erred, saying that the resurrection is past already. And again at another time they said that the body does not rise, but that the purification of the soul is the resurrection.

Standing against these opinions, then, observe how from the beginning he showed that he introduces nothing new nor strange. For he does not make known what was already known, and then, having fallen into forgetfulness, make it known again by bringing it back to memory. And it is well that he said "Gospel." For this is the chief point of the gospels: the resurrection. "By which also you are saved." He shows the gain of believing in the resurrection. "With what word I preached the gospel to you, if you hold fast—unless." You do not need to learn the doctrine itself, he says, but only to be reminded. "Unless you believed in vain." "For I delivered to you first of all what I also received." Since he said, "in which also you stand," lest he make them more careless, he frightens them again. "That Christ died for our sins." He did not say immediately that there is a resurrection of bodies, but he establishes this very thing, and at the same time reminds them of the great love which God showed, in that he gave his Son for them. "According to the Scriptures." For God says through the prophet, "From the lawless deeds of my people he was led to death"; and, "The Lord delivered him up to our sins"; and, "He was wounded for our sins." And "that he was buried, and that he was raised on the third day, according to the Scriptures." Again Isaiah testifies, "His burial was taken away from the midst." And again: "The Lord wills to cleanse from the blow, to show him light." And David: "That you will not abandon my soul to Hades," concerning Christ. And "that he appeared to Cephas." He brings forward the most credible of the apostles as the first witness. And observe how he brings in the prophets and the apostles as witnesses to the matter. Then to the eleven:

Then he appeared to over five hundred brothers at once, of whom the greater part remain until now, but some also fell asleep. For after the ascension Matthias was enrolled, not immediately after the resurrection. Then he appeared to James, then to all the apostles. He did not say, they died, but they fell asleep, and by this word again confirming the resurrection. And last of all, as to one untimely born, he appeared also to me. For I am the least of the apostles, who am not fit to be called an apostle, because I persecuted the Church of God. But by the grace of God I am what I am, and his grace toward me was not in vain; but I labored more abundantly than all of them—yet not I, but the grace of God that was with me. This is a word of humility. Whether then it was I or they, so we preach, and so you believed. But if Christ is preached, that he has been raised from the dead—from whom, he says, you wish to learn, learn. We differ in nothing. How do some among you say that there is no resurrection of the dead? The prophets, he says, foretold this, and he himself taught it through the vision,