1 Corinthians 4

1 Corinthians 4:1

Ambrosiaster: Paul says this because some of the Corinthians were denigrating him. He did not preach anything different from the apostles. By calling himself a servant of Christ and a steward of the mysteries of God, Paul implicitly points out who the false apostles are. He denies that what they preach is of Christ, because it is not in accord with apostolic tradition. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “Let a man so account of us, as of ministers of Christ, and stewards of the mysteries of God.” After he had cast down their spirit, mark how again he refreshes it, saying, “as ministers of Christ.” Do not thou then, letting go the Master, receive a name from the servants and ministers. “Stewards;” saith he, indicating that we ought not to give these things unto all, but unto whom it is due, and to whom it is fitting we should minister. — Homily on 1 Corinthians 10

Origen of Alexandria: There is a big difference between being a servant of Christ and a steward of the mysteries of God. Anyone who has read the Bible can be a servant of Christ, but to be a steward of the mysteries one must plumb their depths. Paul was acting as a steward of the mysteries when he commissioned Luke, for example, to write his Gospel, and when he sent Timothy to sort out the Ephesian church. I would even dare to say that in Corinth Paul acted like a servant of Christ, whereas in Ephesus he became a steward of the mysteries of God. — COMMENTARY ON 1 CORINTHIANS 2.18.10-16

1 Corinthians 4:2

Ambrose of Milan: As you receive everything, call upon God for everything. What you have is from God. Always acknowledge that you are his debtor. — ON THEODOSIUS 22

John Chrysostom: “Moreover it is required in stewards, that a man be found faithful:” that is, that he do not appropriate to himself his master’s goods, that he do not as a master lay claim for himself but administer as a steward. For a steward’s part is to administer well the things committed to his charge: not to say that his master’s things are his own; but, on the contrary, that his own are his master’s. Let every one think on these things, both he that hath power in speech and he that possesses wealth, namely, that he hath been entrusted with a master’s goods and that they are not his own; let him not keep them with himself, nor set them down to his own account; but let him impute them unto God who gave them all. Wouldest thou see faithful stewards? Hear what saith Peter, “Why look ye so earnestly on us, as though by our own power or godliness we had made this man to walk?” Unto Cornelius also he saith, “We also are men of like passions with you:” and unto Christ Himself, “Lo, we have left all, and followed Thee.” And Paul, no less, when he had said, “I labored more abundantly than they all,” added, “yet not I, but the grace of God which was with me.” Elsewhere also, setting himself strongly against the same persons, he said, “For what hast thou which thou didst not receive?” “For thou hast nothing of thine own, neither wealth, nor speech, nor life itself; for this also is surely the Lord’s. Wherefore, when necessity calls, do thou lay down this also. But if thou dostest on life, and being ordered to lay it down refusest, thou art no longer a faithful steward.”

“And how is it possible, when God calls, to resist?” Well, that is just what I say too: and on this account do I chiefly admire the loving-kindness of God, that the things which He is able, even against thy will, to take from thee, these He willeth not to be paid in by thee unwillingly, that thou mayest have a reward besides. For instance, He can take away life without thy consent; but His will is to do so with thy consent, that thou mayest say with Paul, “I die daily.” He can take away thy glory without thy consent, and bring thee low: but He will have it from thee with thine own goodwill, that thou mayest have a recompense. He can make thee poor, though unwilling, but He will have thee willingly become such, that He may weave crowns for thee. Seest thou God’s mercy to man? Seest thou our own brutish stupidity?

What if thou art come to great dignity, and hast at any time obtained some office of Church government? Be not high-minded. Thou hast not acquired the glory, but God hath put it on thee. As if it were another’s, therefore, use it sparingly; neither abusing it nor using it upon unsuitable things, nor puffed up, nor appropriating it unto thyself; but esteem thyself to be poor and inglorious. For never,-hadst thou been entrusted with a king’s purple to keep,-never would it have become thee to abuse the robe and spoil it, but with the more exactness to keep it for the giver. Is utterance given thee? Be not puffed up; be not arrogant; for the gracious gift is not thine. Be not grudging about thy Master’s good, but distribute them among thy fellow-servants; and neither be thou elated with these things as if they were thine own, nor be sparing as to the distribution of them. Again, if thou hast children, they are God’s which thou hast. If such be thy thought, thou wilt both be thankful for having them, and if bereft thou wilt not take it hard. Such was Job when he said, “The Lord gave, the Lord hath taken away.”

For we have all things from Christ. Both existence itself we have through Him, and life, and breath, and light, and air, and earth. And if He were to exclude us from any one of these, we are lost and undone. For “we are sojourners and pilgrims.” And all this about “mine,” and “thine,” is bare words only, and doth not stand for things. For if thou do but say the house is thine, it is a word without a reality: since the very air, earth, matter, are the Creator’s; and so art thou too thyself, who hast framed it; and all other things also. But supposing the use to be thine, even this is uncertain, not on account of death alone, but also before death, because of the instability of things. — Homily on 1 Corinthians 10

Origen of Alexandria: If Paul can say this of people like himself, Peter and Apollos, how much more will it be true of us? We ought to be on our guard to make sure that we are found to be trustworthy stewards. — COMMENTARY ON 1 CORINTHIANS 2.18.25-27

Theodoret of Cyrus: No banker plays fast and loose with other people’s deposits. Rather he looks after them in order to keep them safe for the one who has entrusted them to him. — COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 188

1 Corinthians 4:3

Ambrosiaster: It is obvious that Paul was not worried about himself because he had a clear conscience. — COMMENTARY ON PAUL’S EPISTLES

Tertullian: Perhaps some (woman) will say: “To me it is not necessary to be approved by men; for I do not require the testimony of men: God is the inspector of the heart. — On the Apparel of Women Book II

Theodoret of Cyrus: Paul accuses the Corinthians of two things. First, they exaggerate their praise, and second, they condemn others when they have no right to judge. — COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 186

1 Corinthians 4:4

Ignatius of Antioch: From Syria even unto Rome I fight with beasts, both by land and sea, both by night and day, being bound to ten leopards, I mean a band of soldiers, who, even when they receive benefits, show themselves all the worse. But I am the more instructed by their injuries [to act as a disciple of Christ]; “yet am I not thereby justified.” May I enjoy the wild beasts that are prepared for me; and I pray they may be found eager to rush upon me, which also I will entice to devour me speedily, and not deal with me as with some, whom, out of fear, they have not touched. But if they be unwilling to assail me, I will compel them to do so. Pardon me [in this]: I know what is for my benefit. Now I begin to be a disciple. And let no one, of things visible or invisible, envy me that I should attain to Jesus Christ. Let fire and the cross; let the crowds of wild beasts; let tearings, breakings, and dislocations of bones; let cutting off of members; let shatterings of the whole body; and let all the dreadful torments of the devil come upon me: only let me attain to Jesus Christ. — Epistle of Ignatius to the Romans

Ignatius of Antioch: Through the wrongdoings of others I become a better disciple, but I am not thereby acquitted. — Epistle of Ignatius to the Romans

Irenaeus: For we know in part, and we prophesy in part; but when that which is perfect has come, the things which are in part shall be done away.” — Against Heresies Book IV

John Chrysostom: Then because this saying also seemed to be that of one extolling himself greatly, this too he corrects, saying, “Yet am I not hereby justified.” What then? Ought we not to judge ourselves and our own misdeeds? Yes surely: there is great need to do this when we sin. But Paul said not this, “For I know nothing,” saith he, “against myself.” What misdeed then was he to judge, when he “knew nothing against himself?” Yet, saith he, “he was not justified.” We then who have our conscience filled with ten thousand wounds, and are conscious to ourselves of nothing good, but quite the contrary; what can we say?

And how could it be, if he knew nothing against himself that he was not justified? Because it was possible for him to have committed certain sins, not however, knowing that they were sins. From this make thine estimate how great shall be the strictness of the future judgment. It is not, you see, as considering himself unblameable that he saith it is so unmeet for him to be judged by them, but to stop the mouths of those who were doing so unreasonably.

For these same words, viz. “I know nothing against myself, yet am I not hereby justified,” and this, “He that judgeth me is the Lord, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts,” glance not lightly both upon that person, and upon such as act in concert with him and despise the saints. “For what,” saith he, “if any outwardly appear to be virtuous and admirable persons? He, the Judge, is not a discerner of externals only, but also brings to light all secrets.”

On two accounts you see, or rather on three, correct judgement belongs not to us. One, because, though we be conscious to ourselves of nothing, still we need one to reprove our sins with strictness. Another, because the most part of the things which are done escape us and are concealed. And for a third besides these, because many things which are done by others seem to us indeed fair, but they come not of a right mind. Why say ye then, that no sin hath been committed by this or that person? That such an one is better than such another? Seeing that this we are not to pronounce, not even concerning him who knows nothing against himself. For He who discerns secrets, He it is who with certainty judges. Behold, for example; I for my part know nothing against myself: yet neither so am I justified, that is, I am not quit of accounts to be given, nor of charges to be answered. For he doth not say this, “I rank not among the righteous;” but “I am not pure from sin.” — Homily on 1 Corinthians 11

Lucius Caecilius Firmianus Lactantius: But that he may obtain the favour of God, and be free from every stain, let him always implore the mercy of God, and pray for nothing else but pardon for his sins, even though he has none.

Origen of Alexandria: Paul knew that even if his heart was still prone to sin, his deeds were upright. — COMMENTARY ON 1 CORINTHIANS 2.18.49-51

Theodoret of Cyrus: If I am unable to judge myself, how shall I presume to judge others? — COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 187

1 Corinthians 4:5

Ambrosiaster: God will judge in his own good time. A judge is insulted if a servant presumes to pronounce a verdict before the judge makes the decision known. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “Therefore judge nothing before the time, until the Lord come; who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts, and then shall each man have his praise from God.” What then? Is it not right that our teachers should do this? It is right in the case of open and confessed sins, and that with fitting opportunity, and even then with pain and inward vexation: not as these were acting at that time, of vain-glory and arrogance. For neither in this instance is he speaking of those sins which all own to be such, but about preferring one before another, and making comparisons of modes of life. For these things He alone knows how to judge with accuracy, who is to judge our secret doings, which of these be worthy of greater and which of less punishment and honor. But we do all this according to what meets our eye. “For if in mine own errors,” saith he, “I know nothing clearly, how can I be worthy to pass sentence on other men? And how shall I who know not my own case with accuracy, be able to judge the state of others?” Now if Paul felt this, much more we. For he spake these things, not to exhibit himself as faultless, but to shew that even should there be among them some such person, free from transgression, not even he would be worthy to judge the lives of others: and that if he, though conscious to himself of nothing declare himself guilty, much more they who have ten thousand sins to be conscious of in themselves.

Seeing then that not even where we “know nothing against ourselves,” can we be clean from accusations, and where we do any thing good, but do it not of a right mind, we are liable to punishment; consider how vastly men are deceived in their judgments. For all these matters are not be come at by men, but by the unsleeping Eye alone: and though we may deceive men, our sophistry will never avail against Him.

Again, many things we do, good indeed, but not of a right mind. For so we commend many, not from a wish to render them conspicuous, but to wound others by means of them. And the thing done indeed is right for the well-doer is praised; but the intention is corrupt: for it is done of a satanical purpose. For this one hath often done, not rejoicing with his brother, but desiring to wound the other party.

Again, a man hath committed a great error; some other person, wishing to supplant him, says that he hath done nothing, and comforts him forsooth in his error by recurring to the common frailty of nature. But oftentimes he doth this from no mind to sympathize, but to make him more easy in his faults.

Again, a man rebukes oftentimes not so much to reprove and admonish, as publicly to display and exaggerate his neighbor’s sin. Our counsels however themselves men do not know; but, “He that searcheth the hearts,” knows them perfectly; and He will bring all such things into view at that time. Wherefore he saith, “Who will bring to light the secret things of darkness and make manifest the counsels of the hearts.”

And on that day we shall have God to praise us: as also Paul saith, “And then shall each man have praise from God.” For that which cometh from men, is both fleeting, and sometimes it proceeds from no good intentions. But that which cometh from God both abideth continually, and shines out clearly. For when He who knew all things before their creation, and who is free from all passion, gives praise, then also the demonstration of our virtue is even unquestionable. — Homily on 1 Corinthians 11

Origen of Alexandria: Why does Paul mention only commendation from God and say nothing about condemnation? The reason seems to be that only that which is commendable will reach God’s ears; the rest will be passed over in silence. I would even go so far as to say that it is God who receives the commendable things we have done, whereas the rest goes straight to the devil. — COMMENTARY ON 1 CORINTHIANS 2.18.106-12

Tertullian: “And the hidden things of darkness He will Himself bring to light,” even by Christ; for He has promised Christ to be a Light, and Himself He has declared to be a lamp, “searching the hearts and reins. — Against Marcion Book V

Tertullian: From Him also shall “praise be had by every man,” from whom proceeds, as from a judge, the opposite also of praise. — Against Marcion Book V

1 Corinthians 4:6

John Chrysostom: “Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not to think of men above that which is written.”

So long as there was need of expressions as harsh as these, he refrained from drawing up the curtain, and went on arguing as if he were himself the person to whom they were addressed; in order that the dignity of the persons censured tending to counteract the censurers, no room might be left for flying out in wrath at the charges. But when the time came for a gentler process, then he strips it off, and removes the mask, and shows the persons concealed by the appellation of Paul and Apollos. And on this account he said, “These things, brethren, I have transferred in a figure unto myself and Apollos.”

And as in the case of the sick, when the child being out of health kicks and turns away from the food offered by the physicians, the attendants call the father or the tutor, and bid them take the food from the physician’s hands and bring it, so that out of fear towards them he may take it and be quiet: so also Paul, intending to censure them about certain other persons, of whom some, he thought, were injured, others honored above measure, did not set down the persons themselves, but conducted the argument in his own name and that of Apollos, in order that reverencing these they might receive his mode of cure. But that once received, he presently makes known in whose behalf he was so expressing himself.

Now this was not hypocrisy, but condescension and tact. For if he had said openly, “As for you, the men whom ye are judging are saints, and worthy of all admiration;” they might have taken it ill and started back. But now in saying, “But to me it is a very small thing that I should be judged of you:” and again, “Who is Paul, and who is Apollos?” he rendered his speech easy of reception.

This, if you mark it, is the reason why he says here, “These things have I transferred in a figure unto myself for your sakes, that in us ye may learn not to be wise above what is written,” signifying that if he had applied his argument in their persons, they would not have learnt all that they needed to learn, nor would have admitted the correction, being vexed at what was said. But as it was, revering Paul, they bore the rebuke well.

But what is the meaning of, “not to be wise above what is written?” It is written, “Why beholdest thou the mote that is in thy brothers’s eye, but considerest not the beam that is in thine own eye?” and “Judge not, that ye be not judged.” For if we are one and are mutually bound together, it behooveth us not to rise up against one another. For “he that humbleth himself shall be exalted,” saith he. And “He that will be first of all, let him be the servant of all.” These are the things which “are written.”

“That no one of you be puffed up for one against another.” Again, having dismissed the teachers, he rebukes the disciples. For it was they who caused the former to be elated.

And besides, the leaders would not quietly receive that kind of speech because of their desire of outward glory: for they were even blinded with that passion. Whereas the disciples, as not reaping themselves the fruits of the glory, but procuring it for others, would both endure the chiding with more temper, and had it more in their power than the leading men to destroy the disease.

It seems then, that this also is a symptom of being “puffed up,” to be elated on another’s account, even though a man have no such feeling in regard of what is his own. For as he who is proud of another’s wealth, is so out of arrogance; so also in the case of another’s glory.

And he hath well called it “being puffed up.” For when one particular member rises up over the rest, it is nothing else but inflammation and disease; since in no other way doth one member become higher than another, except when a swelling takes place. And so in the body of the Church also; whoever is inflamed and puffed up, he must be the diseased one; for he is swollen above the proportion of the rest. For this disproportion is what we mean by “swelling.” And so comes it to pass in the body, when some spurious and evil humor gathers, instead of the wonted nourishment. So also arrogance is born; notions to which we have no right coming over us. And mark with what literal propriety he saith, be not “puffed up:” for that which is puffed up hath a certain tumor of spirit, from being filled with corrupt humor.

These things, however, he saith, not to preclude all soothing, but such soothing as leads to harm. “Wouldest thou wait upon this or that person? I forbid thee not: but do it not to the injury of another,” For not that we might array ourselves one against another were teachers given us, but that we might all be mutually united. For so the general to this end is set over the host, that of those who are separate he may make one body. But if he is to break up the army, he stands in the place of an enemy rather than of a general. — Homily on 1 Corinthians 12

1 Corinthians 4:7

Ambrosiaster: Paul wrote this to people who thought that it was better to be baptized by some people rather than by others, who had been led astray by their eloquence and who by some trick believed that perverse teachings were right. In fact, everything these people had they had received from the apostle. — COMMENTARY ON PAUL’S EPISTLES

Augustine of Hippo: The people who boast imagine that they are justified by their own efforts, and therefore they glory in themselves, not in the Lord. — LETTER TO VALENTINE

Cyprian: That we must boast in nothing, since nothing is our own. In the Gospel according to John: “No one can receive anything, except it were given him from heaven.” Also in the first Epistle of Paul to the Corinthians: “For what hast thou that thou hast not received? But if thou hast received it, why boastest thou, as if thou hadst not received it? " Also in the first of Kings: “Boast not, neither speak lofty things, and let not great speeches proceed out of your mouth, for the Lord is a God of knowledge.” Also in the same place: “The bow of the mighty men has been made weak, and the weak are girt about with strength.” Of this same thing in the Maccabees: “It is just to be subjected to God, and that a mortal should not think things equal to God.” Also in the same place: “And fear not the words of a man that is a sinner, because his glory shall be filth and worms. Today he shall be lifted up, and to-morrow he shall not be found; because he is turned into his earth, and his thought has perished.” — Treatise XII Three Books of Testimonies Against the Jews

John Chrysostom: “For who maketh thee to differ? For what hast thou which thou didst not receive?”

From this point, dismissing the governed, he turns to the governors. What he saith comes to this: From whence is evident that thou art worthy of being praised? Why, hath any judgment taken place? any inquiry proceeded? any essay? any severe testing? Nay, thou canst not say it: and if men give their votes, their judgment is not upright. But let us suppose that thou really art worthy of praise and hast indeed the gracious gift, and that the judgment of men is not corrupt: yet not even in this case were it right to be high-minded; for thou hast nothing of thyself but from God didst receive it. Why then dost thou pretend to have that which thou hast not? Thou wilt say, “thou hast it:” and others have it with thee: well then, thou hast it upon receiving it: not merely this thing or that, but all things whatsoever thou hast.

For not to thee belong these excellencies, but to the grace of God. Whether you name faith, it came of His calling; or whether it be the forgiveness of sins which you speak of, or spiritual gifts, or the word of teaching, or the miracles; thou didst receive all from thence. Now what hast thou, tell me, which thou hast not received, but hast rather achieved of thine own self? Thou hast nothing to say. Well: thou hast received; and does that make thee high-minded? Nay, it ought to make thee shrink back into thyself. For it is not thine, what hath been given, but the giver’s. What if thou didst receive it? thou receivedst it of him. And if thou receivedst of him, it was not thine which thou receivedst: and if thou didst but receive what was not thine own, why art thou exalted as if thou hadst something of thine own? Wherefore he added also, “Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?”

Thus having made good his argument by concession, he indicates that they have their deficiencies; and those not a few: and saith, “In the first place, though ye had received all things, it were not meet to glory, for nothing is your own; but as the case really stands there are many things of which ye are destitute.” And in the beginning he did but hint at this, saying, “I could not speak unto you as unto spiritual:” and, “I determined to know nothing among you, save Jesus Christ and Him crucified.” But here he doth it in a way to abash them. — Homily on 1 Corinthians 12

Tertullian: Why do you denude before God what you cover before men? Will you be more modest in public than in the church? If your self-devotion is a grace of God, and you have received it, “why do you boast,” saith he, “as if you have not received it? " Why, by your ostentation of yourself, do you judge others? Is it that, by your boasting, you invite others unto good? Nay, but even you yourself run the risk of losing, if you boast; and you drive others unto the same perils What is assumed from love of boasting is easily destroyed. — On Prayer

Tertullian: And if it is by God that the virtue of continence is conferred, “why gloriest thou, as if thou have not received? " If, however, you have not received it, “what hast thou which has not been given thee? “But by this very fact it is plain that it has not been given you by God-that it is not to God alone that you offer it. — On the Veiling of Virgins

Tertullian: “Know ye not that we are to judge angels? " Again, of how open censure (does) the free expression (find utterance), how manifest the edge of the spiritual sword, (in words like these): “Ye are already enriched! ye are already satiated! ye are already reigning!” and, “If any thinks himself to know, he knoweth not yet how it behaves him to know I” Is he not even then “smiting some one’s face,” in saying, “For who maketh thee to differ? What, moreover, hast thou which thou hast not received? Why gloriest thou as if thou have not received? " Is he not withal “smiting them upon the mouth,” (in saying): “But some, in (their) conscience, even until now eat (it) as if (it were) an idol-sacrifice. — On Modesty

1 Corinthians 4:8

John Chrysostom: “Already ye are filled, already ye are rich:” that is, ye want nothing henceforth; ye are become perfect; ye have attained the very summit; ye stand, as ye think, in need of no one, either among Apostles or teachers.

“Already ye are filled.” And well saith he “already;” pointing out, from the time, the incredibility of their statements and their unreasonable notion of themselves. It was therefore in mockery that he said to them, “So quickly have ye come to the end;” which thing was impossible in the time: for all the more perfect things wait long in futurity: but to be “full” with a little betokens a feeble soul; and from a little to imagine one’s self “rich,” a sick and miserable one. For piety is an insatiable thing; and it argues a childish mind to imagine from just the beginnings that you have obtained the whole: and for men who are not yet even in the prelude of a matter, to be high-minded as if they had laid hold of the end.

Then also by means of what followeth he puts them yet more out of countenance; for having said, “Already ye are full,” he added, “ye are become rich, ye have reigned without us: yea and I would to God ye did reign, that we also might reign with you.” Full of great austerity is the speech: which is why it comes last, being introduced by him after that abundance of reproof. For then is our admonition respected and easily received, when after our accusations we introduce our humiliating expressions. For this were enough to repress even the shameless soul and strike it more sharply than direct accusation, and correct the bitterness and hardened feeling likely to arise from the charge brought. It being certain that this more than anything else is the admirable quality of those arguments which appeal to our sense of shame, that they possess two contrary advantages. On the one hand, one cuts deeper than by open invective: on the other hand, it causes the person reprimanded to bear that severer stab with more entire patience.

“Ye have reigned without us.” Herein there is great force, as concerns both the teachers and the disciples: and their ignorance, too, of themselves is pointed out, and their great inconsideration. For what he saith is this: “In labors indeed,” saith he, “all things are common both to us and to you, but in the rewards and the crowns ye are first. Not that I say this in vexation:” wherefore he added also, “I would indeed that ye did reign:” then, lest there should seem to be some irony, he added, “that we also might reign with you;” for, saith he, we also should be in possession of these blessings. Dost thou see how he shews in himself all at once his severity and his care over them and his self-denying mind? Dost thou see how he takes down their pride? — Homily on 1 Corinthians 12

Tertullian: “Know ye not that we are to judge angels? " Again, of how open censure (does) the free expression (find utterance), how manifest the edge of the spiritual sword, (in words like these): “Ye are already enriched! ye are already satiated! ye are already reigning!” and, “If any thinks himself to know, he knoweth not yet how it behaves him to know I” Is he not even then “smiting some one’s face,” in saying, “For who maketh thee to differ? What, moreover, hast thou which thou hast not received? Why gloriest thou as if thou have not received? " Is he not withal “smiting them upon the mouth,” (in saying): “But some, in (their) conscience, even until now eat (it) as if (it were) an idol-sacrifice. — On Modesty

Tertullian: For, by this time, in this respect as well as others, “you are reigning in wealth and satiety” -not making inroads upon such sins as fasts diminish, nor feeling need of such revelations as xerophagies extort, nor apprehending such wars of your own as Stations dispel. — On Fasting

1 Corinthians 4:9

Ambrose of Milan: And so he who was a good athlete said: “We are made a spectacle to this world and to Angels.” Worthy indeed was he to be gazed upon by Angels, when he was striving to attain the prize of Christ, when he was striving to lead on earth the life of Angels, and overcome the wickedness of spirits in heaven, for he wrestled with spiritual wickedness. Rightly did the world gaze upon him, that it might imitate him. — Epistle 63, 71

Clement of Alexandria: Does not the apostle then plainly add the following, to show the contempt for faith in the case of the multitude? “For I think that God hath set forth us the apostles last, as appointed to death: we are made a spectacle to the world, and to angels, and to men. Up to this present hour we both hunger, and thirst, and are naked, and are beaten, and are feeble, and labour, working with our hands. Being reviled, we bless; being persecuted, we endure; being defamed, we entreat; we are become as it were the offscourings of the world.” — The Stromata Book 4

John Chrysostom: “For I think that God hath set forth us the Apostles last of all, as men doomed to death.”

There is great depth of meaning and severity implied again in his saying, “us:” and not even with this was he satisfied, but added also his dignity, hitting them vehemently: “us the Apostles;” who are enduring such innumerable ills; who are sowing the word of Godliness; who are leading you unto this severe rule of life. These “He hath set forth last, as doomed to death,” that is, as condemned. For since he had said, “That we also might reign with you,” and by that expression had relaxed his vehemency in order not to dispirit them; he takes it up again with greater gravity, and saith, “For I think that God hath set forth us the Apostles last, as men doomed to death.” “For according to what I see,” saith he, “and from what ye say, the most abject of all men and emphatically the condemned, are we who are put forward for continual suffering. But ye have already a kingdom and honors and great rewards in your fancy.” And wishing to carry out their reasoning to still greater absurdity, and to exhibit it as incredible in the highest degree, he said not merely, “We are last,” but, “God made us last;” nor was he satisfied with saying, “last,” but he added also, “doomed to death:” to the end that even one quite void of understanding might feel the statement to be quite incredible, and his words to be the words of one vexed and vehemently abashing them.

Observe too the good sense of Paul. The topics by which, when it is the proper time, he exalts and shews himself honorable and makes himself great; by these he now puts them to shame, calling himself “condemned.” Of so great consequence is it to do all things at the befitting season. By “doomed to death,” in this place he means “condemned,” and deserving of ten thousand deaths.

“For we are made a spectacle unto the world, and to angels, and to men.”

What means, “We are become a spectacle unto the world?” “Not in a single corner nor yet in a small part of the world suffer we these things,” saith he; “but every where and before all.” But what means, “unto angels?” It is possible to “become a spectacle unto men,” but not so unto angels, when the things done are ordinary. But our wrestlings are such as to be worthy even of angelic contemplation. Behold from the things by which he vilifies himself, how again he shows himself great; and from the things about which they are proud, how he displays their meanness. For since to be fools was accounted a meaner thing than to appear wise; to be weak, than to be made strong; and unhonored, than glorious and distinguished; and that he is about to cast on them the one set of epithets, while he himself accepted the other; he signifies that the latter are better than the former; if at least because of them he turned the throng I say not of men only, but also of the very angels unto the contemplation of themselves. For not with men only is our wrestling but also with incorporeal powers. Therefore also a mighty theatre is set. — Homily on 1 Corinthians 12

Tertullian: But here, at least, you say he interprets the world to be the God thereof, when he says: “We are made a spectacle unto the world, and to angels, and to men.” For if by world he had meant the people thereof, he would not have afterwards specially mentioned “men. — Against Marcion Book V

Theodoret of Cyrus: The angels marvel at the apostles’ fortitude. As for human beings, some rejoice in the apostles’ afflictions, while others are moved to pity but have no help to offer. — COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 189

1 Corinthians 4:10

Ambrosiaster: Those who love Christ are fools as far as the world is concerned. — COMMENTARY ON PAUL’S EPISTLES

1 Corinthians 4:11

John Chrysostom: And “let no one,” saith he, “think that I speak only of the past:”

“Even unto this present hour we both hunger and thirst and are naked.” Seest thou that all the life of Christians must be such as this; and not merely a day or two? For though the wrestler who is victorious in a single contest only, be crowned, he is not crowned again if he suffer a fall.

“And hunger;” against the luxurious. “And are buffeted;” against those who are puffed up. “And have no certain dwelling-place;” for we are driven about. “And are naked;” against the rich. — Homily on 1 Corinthians 13

1 Corinthians 4:13

Ignatius of Antioch: Let not then any one deceive you, as indeed ye are not deceived; for ye are wholly devoted to God. For when there is no evil desire within you, which might defile and torment you, then do ye live in accordance with the will of God, and are [the servants] of Christ. Cast ye out that which defiles you, who are of the most holy Church of the Ephesians, which is so famous and celebrated throughout the world. — Epistle of Ignatius to the Ephesians

Ignatius of Antioch: Let my spirit be counted as nothing for the sake of the cross, which is a stumbling-block to those that do not believe, but to us salvation and life eternal. “Where is the wise man? where the disputer? " Where is the boasting of those who are styled prudent? For our God, Jesus Christ, was, according to the appointment of God, conceived in the womb by Mary, of the seed of David, but by the Holy Ghost. He was born and baptized, that by His passion He might purify the water. — Epistle of Ignatius to the Ephesians

1 Corinthians 4:14

Ambrosiaster: Paul is acting here like a good physician who alleviates the pain caused by his operation to remove the disease, so that the sick person will let himself be cured. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: Then since he saw that the blow could not well be borne, he speedily heals it; saying, “I write not these things to shame you, but to admonish you as my beloved children.” “For not as abashing you,” saith he, “do I speak these things.” The very thing which by his words he had done, this he says he had not done: rather he allows that he had done it, not however with an evil and spiteful mind. Why, this mode of soothing is the very best, if we should say what we have to say and add the apology from our motive. For not to speak was impossible, since they would have remained uncorrected: on the other hand, after he had spoken, to leave the wound untended, were hard. Wherefore along with his severity he apologizes: for this so far from destroying the effect of the knife, rather makes it sink deeper in, while it moderates the full pain of the wound. Since when a man is told that not in reproach but in love are these things said, he the more readily receives correction.

However, even here also is great severity, and a strong appeal to their sense of shame, in that he said not, “As a master” nor yet “as an apostle,” nor yet “as having you for my disciples; (which had well suited his claims on them;) but, “as my beloved children admonish you. And not simply, children; but, “longed after.” “Forgive me,” saith he. “If anything disagreeable has been said, it all proceeds of love.” And he said not, “I rebuke” but “I admonish.” Now, who would not bear with a father in grief, and in the act of giving good advice? Wherefore he did not say this before, but after he had given the blow.

“What then?” some might say; “Do not other teachers spare us?” “I say not so, but, they carry not their forbearance so far.” This however he spake not out at once, but by their professions and titles gave indication of it; “Tutor” and “Father” being the terms which he employs. — Homily on 1 Corinthians 13

1 Corinthians 4:15

Ambrosiaster: Paul is telling the Corinthians that nobody else will ever love them the way he does. — COMMENTARY ON PAUL’S EPISTLES

Clement of Alexandria: And again he writes to the Corinthians: “For though you may have ten thousand instructors in Christ, yet you have not many fathers. For in Christ I have begotten you through the gospel.” — The Stromata Book 3

John Chrysostom: “For though,” saith he, “ye have ten thousand tutors in Christ, yet have ye not many fathers.” He is not here setting forth his dignity, but the exceeding greatness of his love. Thus neither did he wound the other teachers: since he adds the clause, “in Christ:” but rather soothed them, designating not as parasites but as tutors those among them who were zealous and patient of labor: and also manifested his own anxious care of them. On this account he said not, “Yet not many masters,” but, “not many fathers.” So little was it his object to set down any name of dignity, or to argue that of him they had received the greater benefit: but granting to the others the great pains they had taken for the Corinthians, (for that is the force of the word Tutor,) the superiority in love he reserves for his own portion: for that again is the force of the word Father.

And he saith not merely, No one loves you so much; a statement which admired not of being called in question; but he also brings forward a real fact. What then is this? “For in Christ Jesus I begat you through the Gospel. In Christ Jesus.” Not unto myself do I impute this. Again, he strikes at those who gave their own names to their teaching. For “ye,” saith he, “are the seal of mine Apostleship.” And again, “I planted:” and in this place, “I begat.” He said not, “I preached the word,” but, “I begat;” using the words of natural relationship. For his one care at the moment was, to shew forth the love which he had for them. “For they indeed received you from me, and led you on; but that you are believers at all came to pass through me.” Thus, because he had said, “as children;” lest you should suppose that the expression was flattery he produces also the matter of fact. — Homily on 1 Corinthians 13

Methodius of Olympus: And again, “In Christ Jesus I have begotten you through the Gospel.”

Origen of Alexandria: The father is the one who has sown the seed of the gospel in their souls. The guides are those who have taken the child later on and helped him develop. — COMMENTARY ON 1 CORINTHIANS 2.21.9-11

Tertullian: He says specifically “sons of men,” and not men promiscuously; thus exhibiting to us those who were the children of men truly so called, choice men, apostles. “For,” says he, “I have begotten you through the gospel; " and “Ye are my children, of whom I travail again in birth. — Against Marcion Book V

Tertullian: Grant, now, that Abraham is our father; grant, too, that Paul is. “In the Gospel,” says he, “I have begotten you.” Show yourself a son even of Abraham. — On Monogamy

1 Corinthians 4:16

Ambrosiaster: Paul wants them to be imitators of him in these things, so that just as he has endured many hardships from unbelievers for their salvation and is still doing so as long as he preaches the free gift of God’s grace day and night, so they too ought to remain in his faith and doctrine and not accept the evil teachings of false apostles. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “I beseech you, be ye imitators of me, as I also am of Christ.” Astonishing! How great is our teacher’s boldness of speech! How highly finished the image, when he can even exhort others hereunto! Not that in self-exaltation he doth so, but implying that virtue is an easy thing. As if he had said, “Tell me not, ‘I am not able to imitate thee. Thou art a Teacher, and a great one.’ For the difference between me and you is not so great as between Christ and me: and yet I have imitated Him.”

On the other hand, writing to the Ephesians, he interposes no mention of himself, but leads them all straight to the one point, “Be ye imitators of God,” is his word. But in this place, since his discourse was addressed to weak persons, he puts himself in by the way.

And besides, too, he signifies that it is possible even thus to imitate Christ. For he who copies the perfect impression of the seal, copies the original model.

Let us see then in what way he followed Christ: for this imitation needs not time and art, but a steady purpose alone. Thus if we go into the study of a painter, we shall not be able to copy the portrait, though we see it ten thousand times. But to copy him we are enabled by hearing alone. Will ye then that we bring the tablet before you and sketch out for you Paul’s manner of life? Well, let it be produced, that picture far brighter than all the images of Emperors: for its material is not boards glued together, nor canvass stretched out; but the material is the work of God: being as it is a soul and a body: a soul, the work of God, not of men; and a body again in like wise. — Homily on 1 Corinthians 13

Origen of Alexandria: Paul is saying to the Corinthians: “Be humble as I am humble, suffer as I suffer. It is by your sufferings, not by your gifts, that you will be rated.” — COMMENTARY ON 1 CORINTHIANS 2.21.12-14

Theodoret of Cyrus: By this Paul meant that if he was humble, they should also be humble. What he was prepared to suffer, they should be prepared to suffer. They were to glory in their hardships, not in their blessings. — COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 190

1 Corinthians 4:17

John Chrysostom: Consider here also, I entreat, the noble soul, the soul more glowing and keener than fire: how he was indeed especially desirous to be present himself with the Corinthians, thus distempered and broken into parties. For he knew well what a help to the disciples his presence was and what a mischief his absence. And the former he declared in the Epistle to the Philippians, saying, “Not as in my presence only, but also now much more in my absence, work out your own salvation with fear and trembling.” The latter he signifies in this Epistle, saying, “Now some are puffed up, as though I were not coming to you; but I will come.” He was urgent, it seems, and desirous to be present himself. But as this was not possible for a time, he corrects them by the promise of his appearance; and not this only, but also by the sending of his disciple. “For this,” he saith, “I have sent unto you Timothy.” “For this cause:” how is that? “Because I care for you as for children, and as having begotten you.” And the message is accompanied with a recommendation of his person: “Who is my beloved and faithful child in the Lord.” Now this he said, both to shew his love of him, and to prepare them to look on him with respect. And not simply “faithful,” but, “in the Lord;” that is, in the things pertaining to the Lord. Now if in worldly things it is high praise for a man to be faithful, much more in things spiritual.

If then he was his “beloved child,” consider how great was Paul’s love, in choosing to be separated from him for the Corinthian’s sake, And if “faithful” also, he will be unexceptionable in his ministering to their affairs.

“Who shall put you in remembrance.” He said not, “shall teach,” lest they should take it ill, as being used to learn from himself. Wherefore also towards the end he saith, “For he worketh the work of the Lord, as I, also do. Let no man therefore despise him.” For there was no envy among the Apostles, but they had an eye unto one thing, the edification of the Church. And if he that was employed was their inferior, they did as it were support him with all earnestness. Wherefore neither was he contented with saying, “He shall put you in remembrance;” but purposing to cut out their envy more completely,-for Timothy was young,-with this view, I say, he adds, “my ways;” not “his,” but “mine;” that is, his methods, his dangers, his customs, his laws, his ordinances, his Apostolical Canons, and all the rest. For since he had said, “We are naked, and are buffered, and have no certain dwelling place: all these things,” saith he, “he will remind you of;” and also of the laws of Christ; for destroying all heresies. Then, carrying his argument higher, he adds, “which be in Christ;” ascribing all, as was his wont, unto the Lord, and on that ground establishing the credibility of what is to follow. Wherefore he subjoins, “Even as I teach every where in every church.” “Nothing new have I spoken unto you: of these my proceedings all the other Churches are cognizant as well as you.” Further: he calls them “ways in Christ,” to shew that they have in them nothing human, and that with the aid from that source he doth all things well. — Homily on 1 Corinthians 14

Origen of Alexandria: By “ways in Christ” Paul means his embodied good deeds. He tells the Corinthians to remember them, because they are self-evident and do not need to be taught. — COMMENTARY ON 1 CORINTHIANS 2.21.20-22

Pelagius: Paul’s behavior was completely consistent with his teaching. — COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 4

1 Corinthians 4:18

Ambrosiaster: Some of the Corinthians were angry that Paul had not come to them, not because they wanted him to but because they were proud and imagined that Paul thought they were unworthy of a visit. In fact, Paul wanted to go but had more important things to do. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “Now some are puffed up, as though I were not coming unto you.” For there he glances both at them and at certain others, casting down their highmindedness: since the love of preeminence is in fault, when men abuse the absence of their teacher for their own self-will. For when he addresses himself unto the people, observe how he does it by way of appeal to their sense of shame; when unto the originators of the mischief, his manner is more vehement. Thus unto the former he saith, “We are the offscouring of all:” and soothing them he saith, “Not to shame you I write these things;” but to the latter, “Now as though I were not coming to you, some are puffed up;” shewing that their self-will argued a childish turn of mind. For so boys in the absence of their master wax more negligent.

This then is one thing here indicated; and another is that his presence was sufficient for their correction. For as the presence of a lion makes all living creatures shrink away, so also does that of Paul the corrupters of the Church. — Homily on 1 Corinthians 14

Severian of Gabala: It is clear from this that what was being said was that Paul and his companions were weak, while the Corinthians were strong. — PAULINE COMMENTARY FROM THE GREEK CHURCH

1 Corinthians 4:19

Ambrosiaster: Paul couches his promise to come in the will of God, because God knows more than man. If there was some advantage in Paul’s going to Corinth, God would make it known, and if he did not turn up, the Corinthians would know that the Lord had not wanted him to. — COMMENTARY ON PAUL’S EPISTLES

Clement of Alexandria: It teaches the magnificence of the wisdom implanted in her children by instruction. Now the apostle says, “I will know not the speech of those that are puffed up, but the power; for the kingdom of God is not in word.” By which is clearly revealed that the gnostic does not sin in speech, nor is puffed up by talk, but is full of work, having made his whole life in accordance with the Lord’s commands. — The Stromata Book 7

John Chrysostom: And therefore he goes on, “But I will come to you shortly, if the Lord will.” Now to say this only would seem to be mere threatening. But to promise himself and demand from them the requisite proof by actions also; this was a course for a truly high spirit. Accordingly he added this too, saying, “And I will know, not the word of them which are puffed up, but the power.” For not from any excellencies of their own but from their teacher’s absence, this self-will arose. Which again itself was a mark of a scornful mind towards him. And this is why, having said, “I have sent Timothy,” he did not at once add, “I will come;” but waited until he had brought his charge against them of being “puffed up:” after that he saith, “I will come.” Since, had he put it before the charge, it would rather have been an apology for himself as not having been deficient, instead of a threat; nor even so would the statement have been convincing. But as it is, placing it after the accusation, he rendered himself such as they would both believe and fear.

Mark also how solid and secure he makes his ground: for he saith not simply, “I will come:” but, “If the Lord will:” and he appoints no set time. For since he might perhaps be tardy in coming, by that uncertainty he would fain keep them anxiously engaged. And, lest they should hereupon fall back again, he added, “shortly.”

“And I will know, not the word of them that are puffed up, but the power.” He said not, “I will know not the wisdom, nor the signs,” but what? “not the word:” by the term he employs at the same time depressing the one and exalting the other. And for a while he is setting himself against the generality of them who were countenancing the fornicator. For if he were speaking of him, he would not say, “the power;” but, “the works,” the corrupt works which he did.

Now why seekest thou not after “the word?” “Not because I am wanting in word but because all our doings are in power.” As therefore in war success is not for those who talk much but those who effect much; so also in this case, not speakers, but doers have the victory. “Thou,” saith he, “art proud of this fine speaking. Well, if it were a contest and a time for orators, thou mightest reasonably be elated thereat: but if of Apostles preaching truth, and by signs confirming the same, why art thou puffed up for a thing superfluous and unreal, and to the present purpose utterly inefficient? For what could a display of words avail towards raising the dead, or expelling evil spirits, or working any other such deed of wonder? But these are what we want now, and by these our cause stands.” — Homily on 1 Corinthians 14

Severian of Gabala: Paul promises to come, so that the Corinthians can prepare themselves for correction. On the one hand he was forced by his irritation to say “I shall come,” but on the other hand he added “if the Lord wills,” because of his sense of dependence on God. — PAULINE COMMENTARY FROM THE GREEK CHURCH

1 Corinthians 4:20

Caesarius of Arles: Let us not deceive ourselves with a false security, believing that a nonresponsive faith lacking good works can deliver us against the day of judgment. — SERMON 209.3

Cyprian: That we must labour not with words, but with deeds. In Solomon, in Ecclesiasticus: “Be not hasty in thy tongue, and in thy deeds useless and remiss.” And Paul, in the first to the Corinthians: “The kingdom of God is not in word, but in power.” Also to the Romans: “Not the hearers of the law are righteous before God, but the doers of the law shall be justified.” Also in the Gospel according to Matthew: “He who shall do and teach so, shall be called greatest in the kingdom of heaven.” Also in the same place: “Every one who heareth my words, and doeth them, I will liken him to a wise man who built his house upon a rock. The rain descended, the floods came, the winds blew, and beat upon that house, and it fell not: for it was founded upon a rock. And every one who heareth my words, and doeth them not, I will liken him to the foolish man, who built his house upon the sand. The rain descended, the floods came, the winds blew, and beat upon that house; and it fell: and its ruin became great.” — Treatise XII Three Books of Testimonies Against the Jews

John Chrysostom: “For the kingdom of God is not in word, but in power.” By signs, saith he, not by fine speaking, we have prevailed: and that our teaching is divine and really announces the Kingdom of Heaven we give the greater proof, namely, our signs which we work by the power of the Spirit. If those who are now puffed up desire to be some great ones; as soon as I am come, let them shew whether they have any such power. And let me not find them sheltering themselves behind a pomp of words: for that kind of art is nothing to us. — Homily on 1 Corinthians 14

Origen of Alexandria: It is not smooth talk that reveals the presence of the kingdom of God, but power. When there is power in the words, then the kingdom is present in them. — COMMENTARY ON 1 CORINTHIANS 2.22.6-8

Theodoret of Cyrus: It is not enough to preach the kingdom of God in order to be saved; one must also behave in a way which is worthy of the kingdom. — COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 191

1 Corinthians 4:21

Ambrose of Milan: First he made mention of the rod, and like the almond rod struck those who were wandering, that he might afterwards comfort them in the spirit of meekness. And so meekness restored him whom the rod had deprived of the heavenly sacraments. — Letter 41, 4

Clement of Alexandria: Thus also the apostle, in the Epistle to the Corinthians, being moved, says, “What will ye? Shall I come unto you with a rod, or in love, in the spirit of meekness? " — The Instructor Book 1

Origen of Alexandria: The rod does not mean that there is no love, but love is hidden behind its blows and is not perceived by the one who is on the receiving end. — COMMENTARY ON 1 CORINTHIANS 2.23.6-8

Severian of Gabala: By “rod” Paul meant the compelling power of the Spirit, which he had used against Elymas and which God had used against him.. — PAULINE COMMENTARY FROM THE GREEK CHURCH