Homilies on First Corinthians

Now I make known unto you, brethren, the gospel which I preached unto you, which also ye received, wherein also ye stand; by which also you are saved: in what words I preached it unto you.

Having finished the discourse of spiritual gifts, he passes to that which is of all most necessary, the subject of the resurrection. For in this too they were greatly unsound. And as in men's bodies, when the fever lays actual hold of their solid parts, I mean the nerves and the veins and the primary elements, the mischief becomes incurable unless it receive much attention; just so at that time also it was like to happen. Since to the very elements of godliness the mischief was proceeding. Wherefore also Paul uses great earnestness. For not of morals was his discourse henceforth nor about one man's being a fornicator, another covetous, and another having his head covered; but about the very sum of all good things. For touching the resurrection itself they were at variance. Because this being all our hope, against this point did the devil make a vehement stand, and at one time he was wholly subverting it, at another his word was that it was “past already;” which also Paul writing to Timothy called a gangrene, I mean, this wicked doctrine, and those that brought it in he branded, saying, “Of whom is Hymenœus and Philetus, who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some.” At one time then they said thus, but at another that the body rises not again but the purification of the soul is the resurrection.

But these things that wicked demon persuaded them to say, not wishing to overturn the resurrection only, but also to show that all the things done for our sakes are a fable. For if they were persuaded that there is no resurrection of bodies, he would have gradually persuaded them that neither was Christ raised. And thereupon he would introduce also this in due course, that He had not come nor had done what He did. For such is the craft of the devil. Wherefore also Paul calls it “cunning craftiness,” because he does not straightway signify what he intends to effect, for fear of being detected, but dressing himself up in a mask of one kind, he fabricates arts of another kind: and like a crafty enemy attacking a city with walls, he secretly undermines it from below: so as thereby to be hardly guarded against and to succeed in his endeavors. Therefore such snares on his part being continually detected, and these his crafty ambushes hunted out by this admirable and mighty man, he said, “For we are not ignorant of his devices.” So also here he unfolds his whole guile and points out all his stratagems, and whatsoever he would fain effect, Paul puts before us, with much exactness going over all. Yea, and therefore he put this head after the rest, both because it was extremely necessary and because it involves the whole of our condition.

And observe his consideration: how first having secured his own, he then proceeds even beyond in his discourse, and them that are without he does abundantly reduce to silence. Now he secures his own, not by reasonings, but by things which had already happened and which themselves had received and believed to have taken place: a thing which was most of all apt to shame them, and capable of laying hold on them. Since if they were unwilling to believe after this, it was no longer Paul but themselves they would disbelieve: which thing was a censure on those who had once for all received it and changed their minds. For this cause then he begins also from hence, implying that he needs no other witnesses to prove his speaking truth, but those very persons who were deceived.

2. But that what I say may become clearer, we must needs in what follows attend to the very words. What then are these? “I make known unto you, brethren,” says he, “the gospel which I preached unto you.” Do you see with what modesty he commences? Do you see how from the beginning he points out that he is bringing in no new nor strange thing? For he who “makes known” that which was already known but afterwards had fallen into oblivion, “makes known” by recalling it into memory.

And when he called them “brethren,” even from hence he laid the foundation of no mean part of the proof of his assertions. For by no other cause became we “brethren,” but by the dispensation of Christ according to the flesh. And this is just the reason why he thus called them, at the same time soothing and courting them, and likewise reminding them of their innumerable blessings.

And what comes next again is demonstrative of the same. What then is this? “The gospel.” For the sum of the gospels has its original hence, from God having become man and having been crucified and having risen again. This gospel also Gabriel preached to the Virgin, this also the prophets to the world, this also the apostles all of them.

“Which I preached unto you, which also ye received, wherein also ye stand. By which also you are saved, in what word I preached unto you; if you hold it fast, except ye believed in vain.”

Do you see how he calls themselves to be witnesses of the things spoken? And he says not, “which you heard,” but, “which you received,” demanding it of them as a kind of deposit, and showing that not in word only, but also by deeds and signs and wonders they received it, and that they should hold it safe.

Next, because he was speaking of the things long past, he referred also to the present time, saying, “wherein also ye stand,” taking the vantage ground of them that disavowal might be out of their power, though they wished it never so much. And this is why at the beginning he said not, “I teach you,” but, 'I make known unto you' what has already been made manifest.

And how says he that they who were so tossed with waves “stand?” He feigns ignorance to profit them; which also he does in the case of the Galatians, but not in like manner. For inasmuch as he could not in that case affect ignorance, he frames his address in another way, saying, “I have confidence toward you in the Lord, that you will be none otherwise minded.” He said not, “that you were none otherwise minded,” because their fault was acknowledged and evident, but he answers for the future; and yet this too was uncertain; but it was to draw them to him more effectually. Here however he does feign ignorance, saying, “wherein also ye stand.”

Then comes the advantage; “by which also you are saved, in what words I preached it unto you.” “So then, this present exposition is for doctrine clearness and interpretation. For the doctrine itself ye need not,” says he, “to learn, but to be reminded of it and corrected.” And these things he says, leaving them no room to plunge into recklessness once for all.

But what is, “in what word I preached it unto you?” After what manner did I say, says he, “that the resurrection takes place? For that there is a resurrection I would not say that you doubt: but you seek perhaps to obtain a clearer knowledge of that saying. This then will I provide for you: for indeed I am well assured that you hold the doctrine.” Next, because he was directly affirming, “wherein also ye stand;” that he might not thereby make them more remiss, he alarms them again, saying, “If you hold it fast, except ye believed in vain;” intimating that the stroke is on the chief head, and the contest for no common things but in behalf of the whole of the faith. And for the present he says it with reserve, but as he goes on and waxes warm, he throws off the veil and proceeds to cry out, and say, “But if Christ has not been raised then is our preaching vain, your faith also is vain: you are yet in your sins:” but in the beginning not so: for thus it was expedient to proceed, gently and by degrees.