Homilies on First Corinthians

Now I praise you that you remember me in all things, and hold fast the traditions, even as I delivered them to you.

Having completed the discourse concerning the idol-sacrifices as became him, and having rendered it most perfect in all respects, he proceeds to another thing, which also itself was a complaint, but not so great a one. For that which I said before, this do I also now say, that he does not set down all the heavy accusations continuously, but after disposing them in due order, he inserts among them the lighter matters, mitigating what the readers would else feel offensive in his discourse on account of his continually reproving.

Wherefore also he set the most serious of all last, that relating to the resurrection. But for the present he goes to another, a lighter thing, saying, “Now I praise you that you remember me in all things.” Thus when the offense is admitted, he both accuses vehemently and threatens: but when it is questioned, he first proves it and then rebukes. And what was admitted, he aggravates: but what was likely to be disputed, he shows to be admitted. Their fornication, for instance, was a thing admitted. Wherefore there was no need to show that there was an offense; but in that case he proved the magnitude of the transgression, and conducted his discourse by way of comparison. Again, their going to law before aliens was an offense, but not so great a one. Wherefore he considered by the way, and proved it. The matter of the idol-sacrifices again was questioned. It was however, a most serious evil. Wherefore he both shows it to be an offense, and amplifies it by his discourse. But when he does this, he not only withdraws them from the several crimes, but invites them also to their contraries. Thus he said not only that one must not commit fornication, but likewise that one ought to exhibit great holiness. Wherefore he added, “Therefore glorify God in your body, and in your spirit.” And having said again that one ought not to be wise with the wisdom that is without, he is not content with this, but bids him also to “become a fool.” And where he advises them not to go to law before them that are without, and to do no wrong; he goes further, and takes away even the very going to law, and counsels them not only to do no wrong, but even to suffer wrong.

And discoursing concerning the idol-sacrifices, he said not that one ought to abstain from things forbidden only, but also from things permitted when offense is given: and not only not to hurt the brethren, but not even Greeks, nor Jews. Thus, “give no occasion of stumbling,” says he, “either to Jews, or to Greeks, or to the Church of God.”

2. Having finished therefore all the discourses concerning all these things, he next proceeds also to another accusation. And what was this? Their women used both to pray and prophesy unveiled and with their head bare, (for then women also used to prophesy;) but the men went so far as to wear long hair as having spent their time in philosophy, and covered their heads when praying and prophesying, each of which was a Grecian custom. Since then he had already admonished them concerning these things when present, and some perhaps listened to him and others disobeyed; therefore in his letter also again, he foments the place, like a physician, by his mode of addressing them, and so corrects the offense. For that he had heretofore admonished them in person is evident from what he begins with. Why else, having said nothing of this matter any where in the Epistle before, but passing on from other accusations, does he straightway say, “Now I praise you that you remember me in all things, and hold fast the traditions, even as I delivered them to you?”

You see that some obeyed, whom he praises; and others disobeyed, whom he corrects by what comes afterwards, saying, “Now if any man seem to be contentious, we have no such custom.” For if after some had done well but others disobeyed, he had included all in his accusation, he would both have made the one sort bolder, and have caused the others to become more remiss; whereas now by praising and approving the one, and rebuking the other, he both refreshes the one more effectually, and causes the other to shrink before him. For the accusation even by itself was such as might well wound them; but now that it takes place in contrast with others who have done well and are praised, it comes with a sharper sting. However, for the present he begins not with accusation, but with encomiums and great encomiums, saying, “Now I praise you that you remember me in all things.” For such is the character of Paul; though it be but for small matters he weaves a web of high praise; nor is it for flattery that he does so: far from it; how could he so act to whom neither money was desirable, nor glory, nor any other such thing? But for their salvation he orders all his proceedings. And this is why he amplifies the encomium, saying, “Now I praise you that you remember me in all things.”

All what things? For hitherto his discourse was only concerning their not wearing long hair and not covering their heads; but, as I said, he is very bountiful in his praises, rendering them more forward. Wherefore he says,

“That ye remember me in all things, and hold fast the traditions, even as I delivered them to you.” It appears then that he used at that time to deliver many things also not in writing, which he shows too in many other places. But at that time he only delivered them, whereas now he adds an explanation of their reason: thus both rendering the one sort, the obedient, more steadfast, and pulling down the others' pride, who oppose themselves. Further, he does not say, “you have obeyed, while others disobeyed,” but without exciting suspicion, intimates it by his mode of teaching in what follows, where he says,