John Chrysostom

Afterwards indicating that not in the teachers but in themselves they ought to have their hopes of salvation, he saith, "Watch ye, stand fast in the faith."

Not in the wisdom which is without: for there it is not possible to stand, but to be borne along; even as "in the faith" ye may "stand." "Quit you like men, be strong." "Let all that ye do be done in love." Now in saying these things, he seems indeed to advise; but he is reprimanding them as indolent. Wherefore he saith, "Watch," as though they slept; "Stand," as though they were rocking to and fro: "Quit you like men," as though they were playing the coward: "Let all that ye do be done in love," as though they were in dissensions. And the first caution refers to the deceivers, viz., "Watch," "stand:" the next, to those who plot against us, "Quit you like men:" the third, to those who make parties and endeavor to distract, "Let all that ye do be done in love;" which thing is "the bond of perfectness," and the root and fountain of all blessings.

But what means, "All things in love?" "Whether any one rebuke," saith he, "or rule or be ruled, or learn or teach, let all be in love:" since in fact all the things which have been mentioned arose from neglect of it. For if this had not been neglected, they would not have been puffed up, they would not have said, "I am of Paul, and I of Apollos." If this had existed, they would not have gone to law before heathens, or rather they would not have gone to law at all. If this had existed, that notorious person would not have taken his father's wife: they would not have despised the weak brethren; there would have been no factions among them; they would not have been vain-glorious about their gifts. Therefore it is that he saith, "Let all things be done in love."

In the beginning too he mentions this man, saying, "I baptized also the home of Stephanas:" and now he speaks of him as "the first-fruits" not of Corinth only, but also of all Greece. And this too is no small encomium that he was the first to come to Christ. Wherefore also in the Epistle to the Romans, praising certain persons on this account, he said, "Who also were in Christ before me." And he said not, that they were the first who believed, but were the "first-fruits;" implying that together with their faith they showed forth also a most excellent life, in every way proving themselves worthy, as in the case of fruits. For so the first-fruits ought to be better than the rest of those things whereof they are the first-fruits: a kind of praise which Paul hath attributed to these also by this expression: namely, that they not only had a genuine faith, as I was saying, but also they exhibited great piety, and the climax of virtue, and liberality in alms-giving.

And not from hence only, but from another topic likewise he indicates their piety, i.e., from their having filled their whole house also with godliness.

And that they flourished in good works also, he declares by what follows, saying, "They have set themselves to minister unto the saints." Hear ye, how vast are the praises of their hospitality? For he did not say, "they minister," but, "have set themselves:" this kind of life they have chosen altogether, this is their business in which they are always busy.

Thus, since it was natural for them to be greatly irritated against these persons, for it was they who had come and showed him all about the division, inasmuch as by them also they had written the questions about the virgins, and about the married persons:-mark how he softened them down; both in the beginning of his Epistle by saying, "For it hath been signified unto me by them which are of the house of Chloe;" thus at once concealing these and bringing forward the others: (for it should seem that the latter had given their information by means of the former:) and in this place again, "They have supplied your lack, and refreshed my spirit and yours:" signifying that they had come instead of all, and had chosen to undertake so great a journey on their behalf. How then may this, their peculiar praise, become common? "If you will solace me for what was wanting on your part by your kindness towards them; if you will honor, if you will receive, them, if you will communicate with them in doing good." Wherefore he saith, "Acknowledge ye then them that are such." And while praising those that came, he embraces also the others in his praise, the senders together with the sent: where he saith, "'They refreshed my spirit and yours, therefore acknowledge such as these,' because for your sakes they left country and home." Dost thou perceive his consideration? He implies that they had obliged not Paul only, but the Corinthians likewise, in that they bore about in themselves the whole city. A thing which both added credit to them, and did not allow the others to sever themselves from them, inasmuch as in their persons they had presented themselves to Paul.

"If any man love not our Lord Jesus Christ, let him be anathema."

By this one word he strikes fear into all: those who made their members the members of an harlot; those who put stumbling blocks in the way of their brethren by the things offered in sacrifice unto idols; those who named themselves after men; those who refuse to believe the resurrection. And he not only strikes fear, but also points out the way of virtue and the fountain of vice, viz. that as when our love towards Him hath become intense, there is no kind of sin but is extinguished and cast out thereby; so when it is too weak, it causes the same to spring up.

"Maran atha." For what reason is this word used? And wherefore too in the Hebrew-tongue? Seeing that arrogance was the cause of all the evils, and this arrogance the wisdom from without produced, and this was the sum and substance of all the evils, a thing which especially distracted Corinth; in repressing their arrogance he did not even use the Greek tongue, but the Hebrew: signifying that so far from being ashamed of that sort of simplicity, he even embraces it with much warmth.

But what is the meaning of "Maran atha?" "Our Lord is come." For what reason then doth he use this phrase in particular? To confirm the doctrine of the Economy: out of which class of topics more than any other he hath put together those arguments which are the seeds of the Resurrection. And not only this, but also to rebuke them; as if he had said, "The common Lord of all hath condescended to come down thus far, and are ye in the same state, and do ye abide in your sins? Are ye not thrilled with the excess of His love, the crown of His blessings? Yea, consider but this one thing," saith he, "and it will suffice thee for progress in all virtue, and thou shalt be able to extinguish all sin."

"My love be with you all in Christ Jesus, Amen."

Thus to hinder them from thinking that in flattery to them he so ended, he saith, "In Christ Jesus." It having nothing in it human or carnal, but being of a sort of spiritual nature. Wherefore it is thoroughly genuine. For indeed the expression was that of one who loves deeply. As thus; because he was separated from them as regards place, as it were by the stretching out of a right hand he incloses them with the arms of his love, saying, "My love be with you all;" just as if he said, "With all of you I am." Whereby he intimates that the things written came not of wrath or anger, but of provident care, seeing that after so heavy an accusation he doth not turn himself away, but rather loves them, and embraces them when they are afar off, by these epistles and writings throwing himself into their arms.

For so ought he that corrects to do: since he at least, who acts merely from anger is but satisfying his own feeling; but he who after correcting the sinner renders also the offices of love, shows that those words also, whatsoever he spake in reproof, were words of fond affection.

“When he was in Jerusalem for the feast of the Passover, many believed in his name, seeing the signs that he was working. But Jesus himself did not trust himself to them.” For those disciples were more dependable who came to him not only by reason of miracles but also because of his teaching. Miracles, indeed, attracted the more slow-witted, but prophecies and teaching, the more intelligent. And those who were won over by teaching were, in truth, more steadfast than those won by miracles. Christ has even called them blessed, saying, “Blessed are they who have not seen and yet have believed.” That the others were not of his true disciples the next words show, for the Evangelist added, “Jesus did not trust himself to them.” Why? In that he knew all people and because he had no need that anyone should bear witness concerning humankind, for he himself knew what was in humanity. What this means is as follows: He who dwells in the very hearts of people and enters into their minds did not give heed to outward words. Knowing clearly that the fervor of these people was transient, he did not feel confidence in them as full-fledged disciples, nor did he entrust all his teachings to them as if they were already firm believers. Now to know what is in the hearts of people belongs to him who “has fashioned the heart of each of them,” that is, to God, for “you only,” Scripture says, “know what is in every human heart.” He did not, then, need witness in order to know the minds of his own creatures; therefore, he did not have confidence in them by reason of their inconstant faith. People who know neither the present nor the future often both say and confide everything without hesitation to those who treacherously approach them and who will presently forsake them, but not so Christ, for he clearly knows all secrets.

Ahab once captured a king of Syria and, contrary to God’s decree, saved his life. He had the Syrian king enjoy a seat by his side and sent him off with great honor. About that time a prophet came to his companion and said to him, “In the word of the Lord, strike me.” But his companion was not willing to strike him. And the prophet said to him, “Because you would not listen to the word of the Lord, behold, you will depart from me, and a lion will strike you.” And he departed from him, and the lion found him and struck him. Then the prophet found another man and said, “Strike me.” And the man did strike him and wounded him, and the prophet bandaged up his own face.What greater paradox than this could there be? The man who struck the prophet was saved; the one who spared the prophet was punished. Why? That you may learn that when God commands, you must not question too much the nature of the action; you have only to obey. So that the first man might not spare him out of reverence, the prophet did not simply say “strike me” but said “strike me, in the word of God.” That is, God commands it; seek no further. It is the King who ordains it; reverence the rank of him who commands and with all eagerness heed his word. But the man lacked the courage to strike him and, on this account, he paid the ultimate penalty. But by the punishment he subsequently suffered, he encourages us to yield and obey God’s every command.

After the second man had struck and wounded him, the prophet bound his own head with a bandage, covered his eyes and disguised himself. Why did he do this? He was going to accuse the king and condemn him for saving the life of the king of the Syrians. Now Ahab was an impious man and always a foe to the prophets. The prophet did not wish Ahab to recognize him and then drive him from his sight; if the king drove him away, he would not hear the prophet’s words of correction. So the prophet concealed his face and any statement of his business in the hope that this would give him the advantage when he did speak and that he might get the king to agree to the terms he wanted.When the king was passing by, the prophet called aloud to him and said, “Your servant went forth to the campaign of war. Behold, a man brought another man to me and said to me: ‘Guard this man for me. If he shall leap away and bound off, it will be your life for his life, or you will pay a talent of silver.’ And it happened that as your servant turned his eyes this way and that, the man was not there.” And the king of Israel said to him: “This is your judgment before me: You killed the man.” And the prophet hurried to take the bandage from his eyes, and the king of Israel recognized that he was one of the sons of the prophets. And he said to the king: “So says the Lord: ‘Because you let go from your hand a man worthy of death, it will be your life for his life, and our people for his people.’ ”
Do you see how not only God but also people make this kind of judgment because both God and people heed the end and the causes rather than the nature of what is done? Certainly even the king said to him, “This is your judgment before me: you killed the man.” You are a murderer, he said, because you let an enemy go. The prophet put on the bandage and presented the case as if it were not the king but somebody else on trial, so that the king might pass the proper sentence. And, in fact, this did happen. So after the king condemned him, the prophet tore off the bandage and said, “Because you let go from your hand a man worthy of death, it will be your life for his life and your people for his people.” Did you see what a penalty the king paid for his act of kindness? And what punishment he endured in return for his untimely sparing of his foe? The one who spared a life is punished; another, who killed a man, was held in esteem. Phinehas certainly killed two people in a single moment of time—a man and his wife; and after he killed them, he was given the honor of the priesthood. His act of bloodshed did not defile his hand; it even made them cleaner. So you see that he who struck him perishes; you see that he who spared a man’s life is punished, while he who refused to spare a life is held in esteem. Therefore, always look into the decrees of God before you consider the nature of your own actions. Whenever you find something that accords with his decree, approve that—and only that.