Homilies on First Corinthians

^3. “For who makes you to differ? For what have you which thou did not receive?”

From this point, dismissing the governed, he turns to the governors. What he says comes to this: From whence is evident that you are worthy of being praised? Why, has any judgment taken place? Any inquiry proceeded? Any essay? Any severe testing? Nay, you can 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 you have nothing of yourself but from God received it. Why then do you pretend to have that which you have not? You will say, “you have it:” and others have it with you: well then, you have it upon receiving it: not merely this thing or that, but all things whatsoever you have.

For not to you 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; you received all from thence. Now what have you, tell me, which you have not received, but hast rather achieved of your own self? You have nothing to say. Well: you have received; and does that make you high-minded? Nay, it ought to make you shrink back into yourself. For it is not yours, what has been given, but the giver's. What if you received it? You received it of him. And if you received of him, it was not yours which you received, and if you but received what was not your own, why are you exalted as if you had something of your own? Wherefore he added also, Now if you received it, why do you glory, as if you had not received it?

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 says, “In the first place, though you 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 you 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 does it in a way to abash them, saying,