Homilies on First Corinthians

“Already you are filled, already you are rich:” that is, you want nothing henceforth; you have become perfect; you have attained the very summit; you stand, as you think, in need of no one, either among Apostles or teachers.

“Already you are filled.” And well says 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 you 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.

Then also by means of what follows he puts them yet more out of countenance; for having said, “Already you are full,” he added, “you have become rich, you have reigned without us: yea and I would to God you reigned, 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.

5. “You 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 says is this: “In labors indeed,” says he, “all things are common both to us and to you, but in the rewards and the crowns you are first. Not that I say this in vexation:” wherefore he added also, “I would indeed that you did reign:” then, lest there should seem to be some irony, he added, “that we also might reign with you;” for, says he, we also should be in possession (ἐπιτύχοιμεν, ms. Reg., ἐπιτύχωμεν Edd.) of these blessings. Do you see how he shows in himself all at once his severity and his care over them and his self-denying mind? Do you see how he takes down their pride?