Homilies on First Corinthians

Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us you 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 (συγκατάβασις) and tact (οἰκονομία). For if he had said openly, “As for you, the men whom you 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.

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 you 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 learned 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.

2. But what is the meaning of, “not to be wise above what is written?” It is written, “Why do you behold the mote that is in your brothers's eye, but considerest not the beam that is in your own eye?” and “Judge not, that you be not judged.” For if we are one and are mutually bound together, it behooves us not to rise up against one another. For “he that humbles himself shall be exalted,” says 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 has 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 does one member become higher than another, except when a swelling takes place. (So in our language “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 says, be not “puffed up:” for that which is puffed up has a certain tumor of spirit, from being filled with corrupt humor.

These things, however, he says, not to preclude all soothing, but such soothing as leads to harm. “Would you wait upon this or that person? I forbid you 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.