---
title: "Homilies on the Epistles of Paul to the Corinthians"
author: "John Chrysostom"
translator: "Philip Schaff (ed.)"
languages: [en]
shelf: "Church Fathers"
section: 15 of 82
url: https://scriptura.si/works/john-chrysostom-homilies-on-the-epistles-of-paul-to-the-corinthians/15/
cite: "John Chrysostom, tr. Philip Schaff (ed.), Homilies on the Epistles of Paul to the Corinthians, section 15. Scriptura (scriptura.si), https://scriptura.si/works/john-chrysostom-homilies-on-the-epistles-of-paul-to-the-corinthians/15/"
---

# Homilies on the Epistles of Paul to the Corinthians

*John Chrysostom, tr. Philip Schaff (ed.)*

Chrysostom on First and Second Corinthians.

## 15. Homily XII · 1 of 2

Source: https://scriptura.si/works/john-chrysostom-homilies-on-the-epistles-of-paul-to-the-corinthians/15/ · cite a paragraph as https://scriptura.si/works/john-chrysostom-homilies-on-the-epistles-of-paul-to-the-corinthians/15/#p-N

[¶0] 1 Cor. iv. 6

[¶1] 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.

[¶2] 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.”

[¶3] 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.

[¶4] Now this was not hypocrisy, but condescension (συγκατάβασις) and tact (οἰκονομία). 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 (κἂν ἀπεπήδησαν) 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.

[¶5] 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.

[¶6] [2.] But what is the meaning of, “not to be wise above what is written?” It is written, (St. Matt. vii. 3.) “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 (St. Matt. xx. 26, 27; St. Mark x. 43; not verbatim.) “He that will be first of all, let him be the servant of all.” These are the things which “are written.”

[¶7] “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.

[¶8] 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.

[¶9] 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.

[¶10] 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. (So in English “proud flesh.”) 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.

[¶11] 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.

[¶12] [3.] Ver. 7. “For who maketh thee to differ? For what hast thou which thou didst not receive?”

[¶13] 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.

[¶14] 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?

[¶15] [4.] Thus having, you see, made good his argument by concession, (κατὰ συνδρομὴν.) 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, saying,

[¶16] Ver. 8. “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.

[¶17] “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.

[¶18] 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, (τὰ ἐυτρεπτικὰ ῤήματα.) 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.

[¶19] [5.] “Ye have reigned without us.” Herein there is great force, as concerns both the teachers and the disciples: and their ignorance, too, of themselves (τὸ ἀσυνείδητον.) 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 (ἐπιτύχοιμεν, ms. Reg., ἐπιτύχωμεν Edd.) 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?

[¶20] Ver. 9. “For I think that God hath set forth us the Apostles last of all, as men doomed to death.”

[¶21] 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.

[¶22] 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.

[¶23] [6.] “For we are made a spectacle unto the world, and to angels, and to men.”

[¶24] 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 (μέγα θέατρον κάθηται.)

[¶25] Ver. 10. “We are fools for Christ’s sake, but ye are wise in Christ.”

[¶26] Again, this also he spake in a way to abash them; implying that it is impossible for these contraries to agree, neither can things so distant from one another concur. “For how can it be,” saith he, “that you should be wise, but we fools in the things relating to Christ?” That is: the one sort beaten and despised and dishonored and esteemed as nothing; the others enjoying honor and looked up to by many as a wise and prudent kind of people; it gives him occasion to speak thus: as if he had said, “How can it be that they who preach such things should be looked upon as practically engaged in their contraries?”

[¶27] “We are weak, but ye are strong.” That is, we are driven about and persecuted; but ye enjoy security and are much waited upon; howbeit the nature of the Gospel endureth it not.

[¶28] “We are despised, but ye are honorable.” Here he setteth himself against the noble and those who plumed themselves upon external advantages.

[¶29] “Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and we toil, working with our own hands.” That is, “It is not an old story that I am telling but just what the very time present bears me witness of: that of human things we take no account nor yet of any outward pomp; but we look unto God only.” Which thing we too have need to practice in every place. For not only are angels looking on, but even more than they He that presides over the spectacle.

[¶30] [7.] Let us not then desire any others to applaud us. For this is to insult Him; hastening by Him, as if insufficient to admire us, we make the best of our way to our fellow servants. For just as they who contend in a small theatre seek a large one, as if this were insufficient for their display; so also do they, who contending in the sight of God afterwards seek the applause of men; giving up the greater praise and eager for the less, they draw upon themselves severe punishment. What but this hath turned every thing upside down? this puts the whole world into confusion, that we do all things with an eye to men, and even for our good things, we esteem it nothing to have God as an admirer, but seek the approbation which cometh from our fellow-servants: and for the contrary things again, despising Him we fear men. And yet surely they shall stand with us before that tribunal, doing us no good. But God whom we despise now shall Himself pass the sentence upon us.

[¶31] But yet, though we know these things, we still gape after men, which is the first of sins. Thus were a man looking on no one would choose to commit fornication; but even though he be ten thousand times on fire with that plague, the tyranny of the passion is conquered by his reverence for men. But in God’s sight men not only commit adultery and fornication; but other things also much more dreadful many have dared and still dare to do. This then alone, is it not enough to bring down from above ten thousand thunderbolts? Adulteries, did I say, and fornications? Nay, things even far less than these we fear to do before men: but in God’s sight we fear no longer. From hence, in fact, all the world’s evils have originated; because in things really bad we reverence not God but men.

[¶32] On this account, you see, both things which are truly good, not accounted such by the generality, become objects of our aversion, we not investigating the nature of the things, but having respect unto the opinion of the many: and again, in the case of evil things, acting on this same principle. Certain things therefore not really good, but seeming fair unto the many, we pursue, as goods, through the same habit. So that on either side we go to destruction.

[¶33] [8.] Perhaps many may find this remark somewhat obscure. Wherefore we must express it more clearly. When we commit uncleanness, (for we must begin from the instances alleged,) we fear men more than God. When therefore we have thus subjected ourselves unto them and made them lords over us; there are many other things also which seem unto these our lords to be evil, not being such; these also we flee for our part in like manner. For instance; To live in poverty, many account disgraceful: and we flee poverty, not because it is disgraceful nor because we are so persuaded, but because our masters count it disgraceful; and we fear them. Again, to be unhonored and contemptible, and void of all authority seems likewise unto the most part a matter of great shame and vileness. This again we flee; not condemning the thing itself, but because of the sentence of our masters.

[¶34] Again on the contrary side also we undergo the same mischief. As wealth is counted a good thing, and pride, and pomp, and to be conspicuous. Accordingly this again we pursue, not either in this case from considering the nature of the things as good, but persuaded by the opinion of our masters. For the people is our master and the great mob (ὅ πολὺς όχλος); a savage master and a severe tyrant: not so much as a command being needed in order to make us listen to him; it is enough that we just know what he wills, and without a command we submit: so great good will do we bear towards him. Again, God threatening and admonishing day by day is not heard; but the common people, full of disorder, made up of all manner of dregs, has no occasion for one word of command; enough for it only to signify with what it is well pleased, and in all things we obey immediately.

[¶35] [9.] “But how,” says some one, “is a man to flee from these masters?” By getting a mind greater than their’s; by looking into the nature of things; by condemning the voice of the multitude; before all, by training himself in things really disgraceful to fear not men, but the unsleeping Eye; and again, in all good things, to seek the crowns which come from Him. For thus neither in other sort of things shall we be able to tolerate them. For whoso when he doeth right judges them unworthy to know his good deeds, and contents himself with the suffrage of God; neither will he take account of them in matters of the contrary sort.

[¶36] “And how can this be?” you will say. Consider what man is, what God; whom thou desertest, and unto whom thou fliest for refuge; and thou wilt soon be right altogether. Man lieth under the same sin as thyself, and the same condemnation, and the same punishment. “Man is like to vanity,” (Ps. cxliv. 4. LXX,) and hath not correct judgment, and needs the correction from above. “Man is dust and ashes,” and if he bestow praise, he will often bestow it at random, or out of favor, or ill will. And if he calumniate and accuse, this again will he do out of the same kind of purpose. But God doeth not so: rather irreprovable in His sentence, and pure His judgment. Wherefore we must always flee to Him for refuge; and not for these reasons alone, but because He both made, and more than all spares thee, and loves thee better than thou dost thyself.

[¶37] Why then, neglecting to have so admirable (θαυμαστόν) an approver, betake we ourselves unto man, who is nothing, all rashness, all at random? Doth he call thee wicked and polluted when thou art not so? So much the more do thou pity him, and weep because he is corrupt; and despise his opinion, because the eyes of his understanding are darkened. For even the Apostles were thus evil reported of; and they laughed to scorn their calumniators. But doth he call thee good and kind? If such indeed thou art, yet be not at all puffed up by the opinion: but if thou art not such, despise it the more, and esteem the thing to be mockery.

[¶38] Wouldest thou know the judgments of the greater part of men, how corrupt they are, how useless, and worthy of ridicule; some of them coming only from raving and distracted persons, others from children at the breast? Hear what hath been from the beginning. I will tell thee of judgments, not of the people only, but also of those who passed for the wisest, of those who were legislators from the earliest period. For who would be counted wiser among the multitude than the person considered worthy of legislating for cities and peoples? But yet to these wise men fornication seems to be nothing evil nor worthy of punishment. At least, no one of the heathen laws makes its penal or brings men to trial on account of it. And should any one bring another into court for things of that kind, the multitude laughs it to scorn, and the judge will not suffer it. Dice-playing, again, is exempt from all their punishments: nor did any one among them ever incur penalty for it. Drunkenness and gluttony, so far from being a crime, are considered by many even as a fine thing. And in military carousals it is a point of great emulation; and they who most of all need a sober mind and a strong body, these are most of all given over to the tyranny of drunkenness; both utterly weakening the body and darkening the soul. Yet of the lawgivers not one hath punished this fault. What can be worse than this madness?

[¶39] Is then the good word of men so disposed an object of desire to thee, and dost thou not hide thyself in the earth? For even though all such admired thee, oughtest thou not to feel ashamed and cover thy face, at being applauded by men of such corrupt judgment?

[¶40] Again, blasphemy by legislators in general is accounted nothing terrible. At any rate, no one for having blasphemed God was ever brought to trial and punishment. But if a man steal another’s garment, or cut his purse, his sides are flayed, and he is often given over unto death: while he that blasphemeth God hath nothing laid to his charge by the heathen legislators. And if a man seduce a female servant when he hath a wife, it seems nothing to the heathen laws nor to men in general.

[¶41] [10.] Wilt thou hear besides of some things of another class which shew their folly? For as they punish not these things, so there are others which they enforce by law. What then are these? They collect crowds to fill theatres, and there they introduce choirs of harlots and prostituted children, yea such as trample on nature herself; and they make the whole people sit on high, and so they captivate their city; so they crown these mighty kings whom they are perpetually admiring for their trophies and victories. And yet, what can be more insipid than this honor? what more undelightful than this delight? From among these then seekest thou judges to applaud thy deeds? And is it in company with dancers, and effeminate, and buffoons, and harlots, that thou art fain to enjoy the sound of compliment? answer me.

[¶42] How can these things be other than proofs of extreme infatuation? For I should like to ask them, is it or is it not, a dreadful thing to subvert the laws of nature, and introduce unlawful intercourse? They will surely say, it is dreadful: at any rate, they make a show of inflicting a penalty on that crime. Why then dost thou bring on the stage those abused wretches; and not only bring them in, but honor them also with honors innumerable, and gifts not to be told? In other places thou punishest those who dare such things; but here even as on common benefactors of the city, thou spendest money upon them and supportest them at the public expense.

[¶43] “However,” thou wilt say, “they are (ἄτιμοι) infamous.” Why then train them up? (παιδοτριβεῖς) Why choose the infamous to pay honor to kings withal? And why ruin our (ἐκτραχηλίζεις, Plutarch, περὶ παίδων ἀγωγῆς, c. 17.) cities? Or why spend so much upon these persons? Since if they be infamous expulsion is properest for the infamous. For why didst thou render them infamous? in praise or in condemnation? Of course in condemnation. Is the next thing to be, that although as after condemnation you make them infamous, yet as if they were honorable you run to see them, and admire and praise and applaud? Why need I speak of the sort of charm which is found in the horse races? or in the contests of the wild beasts? For those places too being full of all senseless excitement train the populace to acquire a merciless and savage and inhuman kind of temper, and practise them in seeing men torn in pieces, and blood flowing, and the ferocity of wild beasts confounding all things. Now all these our wise lawgivers from the beginning introduced, being so many plagues! and our cities applaud and admire.

[¶44] [11.] But, if thou wilt, dismissing these things which clearly and confessedly are abominable, but seemed (οὐκ ἐδοξεν. perhaps “were not decreed.”) not [so] to the heathen legislators, let us proceed to their grave precepts; and thou shalt see these too corrupted through the opinion of the multitude. Thus marriage is accounted an honorable thing (Heb. xiii. 4) both by us and by those without: and it is honorable. But when marriages are solemnized, such ridiculous things take place as ye shall hear of immediately: because the most part, possessed and beguiled by custom, are not even aware of their absurdity, but need others to teach them. For dancing, and cymbals, and flutes, and shameful words, and songs, and drunkenness, and revellings, and all the Devil’s great heap (πολὺς ὁ τοῦ διαβόλου φορυτός) of garbage is then introduced.