Homilies on First Corinthians 2

'I thank my God always concerning you, for the grace of God which was given you in Christ Jesus;'

'that in everything you were enriched in Him.'

What he exhorts others to do, saying, 'In everything by thanksgiving let your requests be made known unto God,' this he himself also practiced, teaching us always to begin with these words, and before all things to give thanks to God.

For nothing is so dear to God as to be thankful, both on our own behalf and on behalf of others.

Wherefore also in nearly every Epistle he sets this at the beginning;

but here he does it even more necessarily than in the others.

For he who gives thanks, both gives thanks as one who has been well treated, and gives thanks over a grace;

but grace is not a debt, nor a recompense, nor a repayment;

which everywhere indeed it is necessary to say, but much more in the case of the Corinthians, who were gaping after those who had divided the Church.

Out of much affection he seizes upon what is common and makes it his own, which also it was ever the custom of the prophets to say;

and he leads them on to the exhortation that they too should say this.

For he who speaks thus withdraws from all human things, and passes over to Him whom he calls upon with much affection.

For this a man can genuinely say who is ever ascending from the things of this life to God, and setting Him before all things always, and continually giving thanks, not only for the grace already given, but if ever anything good should come to pass afterward as well, for this too he offers up the same praise to Him.

For this reason he did not simply say, 'I thank,' but, 'Always on your behalf,' training them both ever to know grace, and to owe it to no other, but to God alone.

Do you see how from every side he sets them right? For where there is grace, there are not works;

where there are works, there is no longer grace.

If then it is grace, why do you think so highly of yourselves? From what source are you puffed up? By the grace given to you.

And through whom was it given? Was it through me, or through some other apostle? By no means, but through Jesus Christ.

For this is the meaning of the words, 'In Christ Jesus.' Observe how in many places the word 'in' stands in place of 'through whom.'

This, then, is by no means inferior to the phrase 'through.'

'That in everything you were made rich.'

Again, through whom? 'In Him,' he says.

And you were made rich not simply, but 'in everything.'

When, therefore, there is both wealth, and the wealth of God, and it is in everything, and through the Only-begotten, consider the unspeakable treasure.

'In all utterance and in all knowledge.'

By 'utterance' he means not that which is from without, but that which is of God.

For there is a knowledge apart from utterance, and there is a knowledge accompanied by utterance.

For indeed there are many who have knowledge, but do not have the gift of utterance, such as unlearned men, and who are unable to set forth clearly the things which they hold in their mind.

'But you are not such,' he says, 'but are capable both of understanding and of speaking.'

'Even as the testimony of Christ was confirmed in you.'

Under the guise of praises and thanksgiving, he keenly takes hold of them.

For not through the philosophy that is from without, he says, nor through the education that is from without, but through the grace of God, and the wealth and the knowledge and the utterance given by Him, were you able to learn the doctrines of the truth and to be confirmed unto the testimony of the Lord, that is, unto the preaching.

For you enjoyed many signs, many wonders, unspeakable grace, so that you received the preaching.

If then you were confirmed through signs and grace, for what reason are you shaken? These words are at once both of one who reproves and of one who forestalls them beforehand.

'So that you come short in no gift.'

If those who were enriched in all utterance, so as to come short in no gift, how are these men carnal?

For if they were such from the beginning, much more are they so now.

How then does he call them carnal? 'For I could not speak to you,' he says, 'as to spiritual men, but as to carnal.'

What then is one to say? That having believed from the beginning, and having obtained gifts of every kind (for indeed they were zealous for them), they afterwards became more slothful.

Or, if not this, then that it is not with reference to

all of them that either these things or those are spoken;

but some things are addressed to those liable to the accusations, and others to those who plume themselves upon the praises.

For that they still had gifts, 'One has a psalm,' he says, 'has a revelation, has a tongue, has an interpretation';

'Let all things be done unto edification';

and, 'Let two or three prophets speak.'

But there is also something else to say, namely, that just as it is our custom to speak of the whole from the greater part, so also here he has spoken.

And together with these things I suppose that he is also hinting at his own case, that he too displayed the signs, even as he says in the second Epistle to them:

'Truly the signs of an apostle were wrought among you in all patience';

and again, 'For what is it wherein you were inferior to the rest of the Churches?' Either, as I said, he is reminding them of his own doings, or he is saying these things to those who are still approved.

For there were many saints there, who also set themselves to the ministry of the saints, and became a firstfruits of Achaia, even as he shows toward the end.

But in another way also, even if the praises do not strictly hold to the truth, yet they are set down by way of wise management, preparing the way for the discourse.

For he who from the very outset utters harsh things, has by his words closed the hearing to the weaker sort.

For if the hearers be of equal rank, they are provoked to anger;

and if they be very much inferior, they will be grieved.

In order, then, that this may not happen, he makes his beginning from what seem to be commendations.

For neither was this a commendation of them, but of the grace of God;

for to have one's sins forgiven and to be justified, this was of the gift from above.

For this very reason he also dwells upon these things, which display the loving-kindness of God, so that he may the more thoroughly purge out their disease.

'Waiting for the revelation of our Lord Jesus Christ.'

Why are you disturbed, he says, why are you troubled, because Christ is not present? Nay, He is indeed present, and the Day moreover is at the doors.

And mark his wisdom, how, having led them away from human things, he struck them with fear by reminding them of the dread judgment-seat, and showing that there is need not only of a good beginning, but also of a good ending.

For along with these gifts, and the rest of virtue, one must call to mind that Day;

and there is need of many labors, so that one may be able to come to the end.

And he says 'revelation,' showing that, even if He is not seen, yet He is, and is present even now, and then shall be made manifest.

For this reason you received the miracles, that you might remain steadfast.

'Who shall also confirm you unto the end, blameless.'

Here he seems indeed to be healing them, but what is said is free from all flattery.

For indeed he knows how to take hold of them, as when he says:

'Now some are puffed up, as though I were not coming to you';

'What will you? Shall I come to you with a rod, or in love and in a spirit of meekness?' and, 'Since you seek a proof of Christ speaking in me?' And he covertly accuses them as well;

for by saying 'shall confirm,' and 'blameless,' he shows that they were still being shaken, and were liable to accusation.

But do you observe how he ever rivets them to the name of Christ.

And he makes mention of no man, neither apostle nor teacher, but continually of Him whom they longed for, as though preparing to bring back to themselves those who were heavy-headed as if from some drunkenness.

For nowhere in any other Epistle is the name of Christ set down so continually;

here, however, many times within a few lines, and by means of this he weaves almost the whole prelude.

'Paul, a called 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 and peace from God the Father and the Lord Jesus Christ.'

'I thank my God for the grace given to you in Christ Jesus';

'even as the testimony of Christ was confirmed in you';

'waiting for the revelation of our Lord Jesus Christ';

'who shall also confirm you blameless in the day of our Lord Jesus Christ.'

'God is faithful, through whom you were called into the fellowship of His Son Jesus Christ our Lord';

'and I beseech you through the name of our Lord Jesus Christ.'

Do you see the continual recurrence of the name of Christ? Whence

it is plain even to the very dull, that he does this neither idly nor at random, but by the frequency of this good appellation he drains away their inflammation, and purges out the corruption of their disease.

'God is faithful, through whom you were called into the fellowship of His Son.'

Oh! How much has he said here!

What greatness of gift has he here disclosed!

You were called into fellowship with the Only-begotten, and do you give yourselves over to men? What could be worse than such wretchedness? And how were you called? Through the Father.

For since he was continually speaking of the Son as 'through Him' and 'in Him,' lest they should suppose that he mentions Him thus as being less than the Father, he ascribed this same act to the Father.

For it is not, he says, through this one and that one, but through the Father that you were called; through Him also were you enriched.

Again, you were called; you did not come of yourselves.

And what does 'into the fellowship of His Son' mean? Hear Him saying this very thing more plainly in another place:

'If we endure, we shall also reign with Him;'

'if we die with Him, we shall also live with Him.'

Then, since he had said something great, he added also a reasoning that carries an irrefutable assurance:

'For God is faithful,' he says;

and if He is true, what He has promised He will also perform;

and He has promised to make us partakers of His Only-begotten Son;

for it was unto this that He called us;

for the gifts of God and the calling of God are without repentance.

And these things he now lays down beforehand in his discourse, so that after the vehemence of his accusations they might not fall into despair.

For assuredly the things which come from God will follow, unless we ourselves become exceedingly unruly;

even as the Jews, when they were called, were unwilling to receive the good things.

But this was no longer the fault of Him who called, but of their own perverseness.

For He indeed willed to give, but they, unwilling to receive, cast themselves out.

For if He had called them to a laborious and toilsome matter, though even so they would not have been worthy of pardon in declining it, yet they would have had this very thing to plead;

but if it be unto cleansing and righteousness and sanctification and redemption and grace and free gift, and the good things prepared, which eye has not seen nor ear heard, and God is the one who calls, and calls through Himself, of what pardon could they be worthy who do not run to Him? Let no one therefore lay the blame upon God.

For the failure to believe comes not from Him who calls, but from those who spring away.

But, one says, He ought to have brought them in even against their will.

For He neither forces nor compels.

For who, when inviting to honors and crowns and banquets and festivals, drags men in unwilling and in bonds? There is no one;

for this belongs to one who insults.

It is to hell that He sends men against their will, but to the kingdom He calls them willingly;

to the fire He leads them bound and wailing, but to the countless good things it is not so;

since this would even discredit the good things themselves, if their nature were not such that men run to them even willingly, and with much gratitude.

And whence is it that not all choose them? one asks. From their own weakness.

And why does He not cut away their weakness? And how, tell me, and in what manner ought He to have cut it away? Did He not fashion a creation that teaches His love toward mankind and His power? 'For the heavens,' it says, 'declare the glory of God.'

Did He not also send prophets? Did He not call and honor men? Did He not work wonders? Did He not give a law, both written and natural? Did He not send the Son? Did He not send apostles? Did He not work signs? Did He not threaten hell? Did He not promise a kingdom? Does He not each day cause His sun to rise? Are not the things He has enjoined so easy and light that many surpass His commandments by their abundance of self-discipline? 'What ought to have been done to My vineyard that I have not done?' And why, one says, did He not make knowledge and virtue natural to us? Who says this—the Greek or the Christian? Both indeed, yet not concerning the same things;

but the one contends about knowledge, the other about the life.

Therefore we will speak first to our own;

for I am not so much concerned about those outside as about my own members.

What then does the Christian say? He ought to have implanted in us the very knowledge of virtue.

For if He had not implanted it, whence should we have known the things to be done and the things not to be done? whence the laws

and the tribunals? But it was not the knowledge, but the practice itself.

And of what reward would you have been receiving, if the whole were to be God's doing? For tell me, does God punish you and the Greek alike when you sin? By no means;

for you have meanwhile the boldness that comes from knowledge.

What then, if someone were now to say that in respect of knowledge both you and the Greek shall be counted worthy of the same things, would you not be displeased? I think you would;

for you would say that the Greek, though able to find knowledge of himself, was unwilling.

If then he too should say, 'God ought to have implanted knowledge in us by nature,' will you not laugh him to scorn, and say to him, 'Why then did you not seek it? why were you not diligent, as I was?' and will you not stand with much boldness, and say that it was the height of folly to accuse God because He did not implant knowledge by nature? And these things you will say because the matter of knowledge has been achieved by you;

so too, if the matter of life had been achieved, you would not have sought these things; but because you grow weary in the pursuit of virtue, for this reason you put forward these foolish arguments.

And how ought He to have made a good thing come about by necessity? In that case the irrational animals would contend with us for virtue, seeing that some of them are more temperate than we.

But I would rather, he says, be good by necessity and be deprived of all rewards, than be base by my own choice and be punished and chastised.

But it is never possible to be good by necessity.

If then you are ignorant of what ought to be done, show it, and then we will say what needs to be said;

but if you know that wantonness is wicked, why do you not flee from the wicked thing? 'I cannot,' he says.

But others, who have accomplished the greater things, will accuse you and stop your mouth out of their great abundance.

For you perhaps, even when with a wife, are not chaste, while another, even without a wife, keeps his purity unblemished.

What defense then have you, who do not keep even the measure, when another leaps beyond the very lists? 'But I am not such by nature,' he says, 'either in the constitution of the body or in the will.'

It is because you will not, not because you cannot;

for indeed I show that all men are by nature fitted for virtue.

For what a man cannot do, he will not be able to do even under the pressure of necessity;

but if, under the pressure of necessity, he who does not do it is able to do it, then it is contrary to his own will that he does it not.

To fly up and be borne to heaven with a body is altogether burdensome and impossible.

What then, if a king should command this to be done, and threaten death, saying, 'I order that the men who do not fly be beheaded and burned, or suffer some other such thing,' would anyone obey? By no means;

but if this same thing be done in the matter of chastity, and he lay down decrees that the wanton be punished and burned

and scourged and suffer countless dreadful things, would not many be persuaded to obey the command? 'No,' one says;

for even now there is a law laid down commanding men not to commit adultery, and not all obey it.

It is not because the fear has grown weak, but because the many expect to escape notice;

for if the lawgiver and the judge were present with them when they were about to act wantonly, the fear would have had power to cast out the desire.

Since, if I were to bring to bear another necessity even less than this, and taking him away from the woman he loves lead him off and bind and shut him up, he will be able to endure and to suffer nothing distasteful.

Let us not then say that this man is good by nature and that man is bad by nature.

For if he is good by nature, he can never become bad;

and if he is bad by nature, he could never become good.

But as it is, we see rapid changes, and men changing from these things to their opposites, and falling back from those to these.

And these things one may see not in the Scriptures only—for instance, that tax-collectors became apostles, and disciples became betrayers, and harlots became chaste women, and robbers were well approved, and magi worshipped, and the ungodly changed to godliness, both under the New Covenant and under the Old;

But one may see many such things happening every single day.

But if these things were natural, they would not undergo change.

For indeed, though we are by nature subject to passions, we would never by our own diligence become free from passion.

For that which is by nature something cannot fall away from what is according to nature.

No one, at any rate, has passed from sleeping to not sleeping, no one from

being corruptible to being incorruptible, no one from being hungry to never suffering this.

For this reason these things are not charges against us, nor do we reproach ourselves on their account.

Nor did anyone, when about to bring a charge against another, say:

but it is always adultery, or fornication, or something of the sort that we bring forward against the guilty, and we lead them before judges who accuse and punish, while for the contrary deeds they bestow honour.

When therefore both from what we do to one another, and from what we suffer when brought to judgement, and from the laws we have enacted, and from the fact that we condemn ourselves even when there is no accuser, and from the fact that in idleness we become worse but in fear better, and from the fact that we see others succeeding and attaining to the summit of virtue—it is quite plain that right action lies within our own power;

why then do so many of us vainly deceive ourselves with cold pretexts and excuses that not only fail to obtain pardon but even bring unbearable punishment—when we ought rather, keeping that fearful Day before our eyes, to give heed to virtue, and by labouring a little, to receive the unfading crowns? For these words of ours will avail nothing to defend us;

but our fellow-servants who have accomplished the contrary virtues will condemn all who go astray—the merciful will condemn the cruel, the kind the wicked, the gentle the insolent, the amiable the envious, the wise the vainglorious, the earnest the slothful, the temperate the licentious.

Thus will God bring judgement upon us, and set both companies in their places, praising the one and punishing the other.

But God forbid that any of those present should be among the punished and dishonoured, but rather among the crowned and those who attain to the divine Kingdom;

which may it be granted to us all to attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, dominion, and honour, now and ever, and unto the ages of ages. Amen.