Gregory the Dialogist — Commentary on Scripture

1 Corinthians 10:11

Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.

What is the hour of supper, except the end of the world? In which we certainly are, as Paul long ago testifies, saying: "We are those upon whom the ends of the ages have come." If therefore it is already the hour of supper when we are called, the less should we excuse ourselves from the banquet of God, the more we perceive that the end of the age has drawn near. For the more we consider that nothing remains, the more we ought to fear lest the time of grace that is at hand be lost.

1 Corinthians 11:3 · 2 passages

But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

"You did not anoint my head with oil." If we understand the feet of the Lord as the mystery of his incarnation, fittingly his divinity is designated by his head. Hence also through Paul it is said: "The head of Christ is God." For the Jewish people professed to believe in God, and not in him as if in a man. But it is said to the Pharisee, "You did not anoint my head with oil," because he neglected to proclaim with worthy praise even that very power of his divinity, in which the Jewish people pledged to believe.

He saw the linen cloths lying there, and the cloth that had been over his head, not lying with the linen cloths but rolled up separately in one place. What do we believe it means, brothers, that the cloth from the Lord's head is not found with the linen cloths in the tomb, except that, as Paul attests, God is the head of Christ, and the incomprehensible mysteries of his divinity are separated from the knowledge of our weakness, and his power transcends the nature of creation?

1 Corinthians 12:3

Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.

For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit are we all baptized into one body."

1 Corinthians 12:8

For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;

Concerning this Spirit it is written: "His Spirit has adorned the heavens." For the ornaments of the heavens are the virtues of those who preach. Paul enumerates these ornaments, saying: "To one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith in the same Spirit, to another the grace of healing in one Spirit, to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of speeches. But one and the same Spirit works all these things, distributing to each one individually as He wills." Therefore, as many as are the gifts of those who preach, so many are the ornaments of the heavens.

1 Corinthians 14:20

Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.

Hence Paul says: "Do not become children in understanding." Behold, we have heard of the prudence of the serpent; now let us be admonished about the simplicity of the dove: "But in malice be infants." Hence it is said of blessed Job: "He was a simple and upright man." But what is uprightness without simplicity, or what is simplicity without uprightness? Therefore, because this Spirit teaches both uprightness and simplicity, He had to be shown both in fire and in a dove, so that every heart touched by His grace may become both tranquil with the gentleness of meekness and inflamed with zeal for justice.

1 Corinthians 14:22

Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.

What then, my brethren, because you do not these signs, do you not believe? But these things were necessary in the beginning of the Church. For that faith might grow, it needed to be nourished by miracles, because we also, when we plant shrubs, pour water on them only until we see that they have taken root in the ground; and once they have fixed their roots, we cease watering. Hence it is that Paul says: Tongues are for a sign, not to believers, but to unbelievers.

1 Corinthians 15:45

And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.

But whereas he that was formed of the earth returned to the earth, He that became the second man returned to heaven. And so we read of the "first Adam and the last Adam."

1 Corinthians 15:46

Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.

What then is designated by John except the Synagogue, what by Peter except the Church? Nor should it seem strange that the Synagogue is said to be signified by the younger and the Church by the elder, because even if the Synagogue is prior to the Church of the Gentiles in the worship of God, nevertheless the multitude of the Gentiles is prior to the Synagogue in the practice of the world, as Paul attests when he says: "Because what is spiritual is not first, but what is natural." Therefore by the elder Peter is signified the Church of the Gentiles, but by the younger John the Synagogue of the Jews.

1 Corinthians 15:47

The first man is of the earth, earthy: the second man is the Lord from heaven.

How could it be said that Christ (the Lord) assumed the perfect man just like one of the prophets, when He, being the Lord Himself, became man by the incarnation effected through the Virgin? Wherefore it is written, that "the first man was of the earth, earthy."

1 Corinthians 15:55

O death, where is thy sting? O grave, where is thy victory?

O the marvel! Since the hour when Christ despoiled Hades, men have danced in triumph over death. "O death, where is thy sting! O grave, where is thy victory? "

1 John 1:8 · 2 passages

If we say that we have no sin, we deceive ourselves, and the truth is not in us.

Wisdom availeth more in the way of help than a band of the most powerful men in a city, and it often also pardons righteously those who fail in duty. For there is not one that stumbleth not.

Finally, it must be asked why in our Redeemer Himself, the Mediator between God and men, the Spirit appeared through a dove, but in the disciples through fire? Certainly the only-begotten Son of God is the judge of the human race. But who could endure His justice if, before gathering us through gentleness, He had wished to examine our faults through zeal for righteousness? Therefore, made man for men, He showed Himself gentle to men. He did not wish to strike sinners, but to gather them. First He wished to correct gently, so that He might have those whom He would afterward save in judgment. Therefore the Spirit ought to have appeared over Him in a dove, since He was not coming to strike sins now through zeal, but still to tolerate them through gentleness. But on the contrary, the Holy Spirit ought to have been shown over the disciples in fire, so that those who were simply men, and therefore sinners, He might kindle as spiritual servants against themselves, and the sins which God would spare through gentleness, they themselves might punish in themselves through repentance. For neithe…

Finally, it must be asked why in our Redeemer Himself, the Mediator between God and men, the Spirit appeared through a dove, but in the disciples through fire? Certainly the only-begotten Son of God is the judge of the human race. But who could endure His justice if, before gathering us through gentleness, He had wished to examine our faults through zeal for righteousness? Therefore, made man for men, He showed Himself gentle to men. He did not wish to strike sinners, but to gather them. First He wished to correct gently, so that He might have those whom He would afterward save in judgment. Therefore the Spirit ought to have appeared over Him in a dove, since He was not coming to strike sins now through zeal, but still to tolerate them through gentleness. But on the contrary, the Holy Spirit ought to have been shown over the disciples in fire, so that those who were simply men, and therefore sinners, He might kindle as spiritual servants against themselves, and the sins which God would spare through gentleness, they themselves might punish in themselves through repentance. For neither could they themselves be without sin who were clinging to the heavenly teaching, as John attests, who says: If we say that we have no sin, we deceive ourselves, and the truth is not in us. Therefore He came in fire upon men, but appeared in a dove upon the Lord, because the sins which the Lord piously tolerates through gentleness, we ought to carefully observe through zeal for righteousness, and always burn away with the fire of repentance.

1 John 2:1

My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:

There is a problem here. A righteous advocate never takes unrighteous cases, which ours of course are. What can we do, dear brothers? The only way to get around this is to follow what Scripture says: “The righteous man accuses himself first of all.” Therefore a sinner who weeps over his sins and accuses himself is set on the path of righteousness, and Jesus can take up his case.

1 John 2:2

And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

Hence also the two cherubim that cover the mercy seat look upon one another with their faces turned toward the mercy seat. For cherubim means "fullness of knowledge." And what is signified by the two cherubim except both Testaments? And what is figured by the mercy seat except the incarnate Lord? Of whom John says: "For he is the propitiation for our sins." And while the Old Testament proclaims that this was to be done which the New Testament declares was done concerning the Lord, it is as if both cherubim look upon one another, while they turn their faces toward the mercy seat, because while they see the incarnate Lord placed between them, they do not disagree in their view, for they narrate the mystery of his dispensation in harmony.

1 John 2:4 · 4 passages

He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.

Yet in the very beginning of the reading you heard what the Truth says: "If anyone loves me, he will keep my word." The proof of love, therefore, is the showing forth of works. Hence the same John says in his epistle: "He who says, 'I love God,' and does not keep His commandments, is a liar." For we truly love God if we restrain ourselves from our own pleasures for the sake of His commandments. For he who still flows away through illicit desires certainly does not love God, because he contradicts Him by his own will.

We can be said to be loving God only to the extent that we are keeping his commandments.

For true faith is that which does not contradict in conduct what it says in words. Hence it is that Paul says of certain false believers: "They profess to know God, but they deny Him by their deeds." Hence John says: "He who says he knows God and does not keep His commandments is a liar."

Since this is so, we ought to recognize the truth of our faith in the consideration of our life. For then we are truly faithful, if we fulfill in works what we promise in words.

Since, therefore, you have heard, most beloved brethren, our peril, consider in the Lord's words also your own peril. See whether you are his sheep, see whether you know him, see whether you know the light of truth. But I say "know" not through faith, but through love. I say "know" not from belief, but from action. For the same John the Evangelist who speaks these things testifies, saying: "He who says that he knows God, and does not keep his commandments, is a liar."

1 John 2:27

But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.

Concerning this anointing of the Spirit, it is again said through John: As his anointing teaches you concerning all things. Therefore one is not instructed by voice when the mind is not anointed by the Spirit. But why do we speak these things about human teaching, when even the Creator himself does not speak for the instruction of man, if he does not speak to that same man through the anointing of the Spirit?