Of all these things then, having observed them accurately, let us speak unto the Gentiles, and again, let us shew them the evidence of our lives: that by both means we ourselves may be saved and they drawn over by our means unto the glory of God. For unto Him be the glory for ever. Amen.
[38] There seems to be a word or two wanting in the text here, which has been supplied by conjecture in the translation. [But they are found in Codex C. Aretinus].
[39] e.g. Origen, in Lament. iv. 11; in Ezek. Hom. xiii. §. 1; Com. in St. Matt. §. 125; St. Athanasius on Ps. cviii. (cix. Heb.) v. 15. t. i. 1194. Ed. Bened. The author of the Questions and Answers published with St. Justin Martyr's works agrees with St. Chrysostom; see qu. cviii, clxx. Why may not both be right?
[40] ekpompeuontes. vid. Conc. Ant. A.D. 270. ap. E. H. vii. 30.
[41] This is the rendering, in some old Greek version, though not in the LXX, of the clause in Isaiah XXIV. 16, which in our authorized version runs, "My leanness, my leanness; woe unto me!" "Mystery" stands for the Chaldee "a secret:" which meaning the Targum of Jonathan gives to the word in this place: as do the Vulgate, and the Syriac according to Walton. The received reading of the LXX may be explained as a paraphrase of this rendering. The words, "and for mine," seem added by St. Chrysostom.
[42] Of which, perhaps, He shall be called a Nazarene, St. Matt. ii. 23. is an instance: although that indeed is not said to be "written," but spoken by the Prophets.
[43] [Dr. Field prints the original with a capital letter, making it=Paraleipomena, the LXX. name for the books of Chronicles, and refers to II Chron. ix. 29, xii. 5, xiii. 22. C.]
[44] Two circumstances in this account appear to be traditional: that the book found was that of Deuteronomy; and that the place where it was found was a dunghill.
[45] [Principal Edwards explains the phrase adopting the A.V., as "combining revealed truths so as to form a consistent and well-proportioned system" Com. in lo.]
[46] i.e. when they were in course of attendance on the tabernacle. Levit. x. 8, 9.
[47] Manes opposed to each other two diverse and adverse principles, alike eternal and coeternal: and fancied two natures and substances, Good and Bad; in this following elder heretics;" (some of the Gnostics, see S. Aug. above §6, 14, 16, 21, 22)...."Hence they are compelled to affirm that good souls are of the same nature with God." S. Aug. de Hæresibus, §. 46.
[48] i.e. suppose miracles and the attempt to convert had been the other way, from strictness to ease and pleasure.
Homily VIII.
1 Cor. iii. 1-3
And I, brethren, could not speak unto you as unto spiritual, but as unto Carnal, as unto babes in Christ. I fed you with milk, and not with meat: for ye were not yet able to bear it; nay, not even now are ye able. For ye are yet carnal.
After having overturned the philosophy which is from without, and cast down all its arrogance, he comes unto another argument. For it was likely that they would say, "If we were putting forth the opinions of Plato, or of Pythagoras, or any other of the philosophers, reason were thou shouldest draw out such a long discourse against us. But if we announce the things of the Spirit, for what reason dost thou turn and toss up and down (ano kai kato strepheis) the wisdom which is from without?"
Hear then how he makes his stand against this. "And I, brethren, could not speak unto you as unto spiritual." Why, in the first place, says he, though you had been perfect in spiritual things also, not even so ought you to be elated; for what you preach is not your own, nor such as yourselves have found from your own means. But now even these things ye know not as ye ought to know them, but ye are learners, and the last of all. Whether therefore the Gentile wisdom be the occasion of your high imaginations; that hath been proved to be nothing, nay, in regard to spiritual things to be even contrary unto us: or if it be on account of things spiritual, in these, too, ye come short and have your place among the hindmost. Wherefore he saith, "I could not speak unto you as unto spiritual." He said not, "I did not speak," lest the thing might seem to proceed from his grudging them somewhat; but in two ways he brings down their high spirit; first, because they knew not the things that are perfect; next, because their ignorance was owing to themselves: yea, in a third way besides these, by pointing out that "not even now are they able [to bear it]." For as to their want of ability at first, that perhaps arose from the nature of the case. In fact, however, he does not leave them even this excuse. For not through any inability on their part to receive high doctrines, doth he say they received them not, but because they were "carnal." However, in the beginning this was not so blame-worthy; but that after so long a time, they had not yet arrived at the more perfect knowledge, this was a symptom of most utter dulness.
It may be observed, that he brings the same charge against the Hebrews, not however, with so much vehemence. For those, he saith, are such, partly because of tribulation: but these, because of some appetite for wickedness. Now the two things are not the same. He implies too, that in the one case he was intending rebuke, in the other rather stirring them up, when he spake these words of truth. For to these Corinthians he saith, "Neither yet now are ye able;" but unto the others (Heb. vi. 1.) "Wherefore let us cease to speak of the first principles of Christ, and press on unto perfection:" and again, (Ib. v. 9.) "we are persuaded better things concerning you, and things which accompany salvation, though we thus speak."
[2.] And how calleth he those "carnal," who had attained so large a measure of the Spirit; and into whose praises, at the beginning he had entered so much at large? Because they also were carnal, unto whom the Lord saith, (St. Matt. vii. 22, 23.) "Depart from Me, ye workers of iniquity, I know you not;" and yet they both cast out devils, and raised the dead, and uttered prophecies. So that it is possible even for one who wrought miracles to be carnal. For so God wrought by Balaam, and unto Pharaoh He revealed things to come, and unto Nebuchadnezzar; and Caiaphas prophesied, not knowing what he said; yea, and some others cast out devils in His name, though they were (Luke ix. 49.) "not with Him;" since not for the doers' sake are these things done, but for others' sake: nor is it seldom, that those who were positively unworthy have been made instrumental to them. Now why wonder, if in the case of unworthy men these things are done for others' sake, seeing that so it is, even when they are wrought by saints? For Paul saith, (1 Cor. iii. 22.) "All things are yours; whether Paul, or Apollos, or Cephas, or life, or death:" and again, (Ephes. iv. 11, 12.) "He gave some Apostles, and some Prophets, and some Pastors and Teachers, for the perfecting of the saints, unto the work of ministering." For if it were not so, there would have been no security against universal corruption. For it may be that rulers are wicked and polluted, and their subjects good and virtuous; that laymen may live in piety, and priests in wickedness; and there could not have been either baptism, or the body of Christ, or oblation, through such, if in every instance grace required merit. But as it is, God uses to work even by unworthy persons, and in no respect is the grace of baptism damaged by the conduct of the priest: else would the receiver suffer loss. Accordingly, though such things happen rarely, still, it must be owned, they do happen. Now these things I say, lest any one of the bystanders busying himself about the life of the priest, should be offended as concerning the things solemnized (ta teloumena). "For man introduceth nothing into the things which are set before us [49] , but the whole is a work of the power of God, and He it is who initiates (ho mustagogon) you into the mysteries."
[3.] "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal. I fed you with milk, and not with meat. For ye were not able [to bear it.]"
For lest he should seem to have spoken ambitiously (philotimias heneka, to obtain favor) these things which he hath just spoken; "the spiritual man judgeth all things," and, "he himself is judged of no man," and, "we have the mind of Christ;" with a view also to repress their pride: observe what he saith. "Not on this account," saith he, "was I silent, because I was not able to tell you more, but because ye are carnal: neither yet now are ye able.'"
Why said he not, "ye are not willing," but "ye are not able?" Even because he put the latter for the former. For as to the want of ability, it arises from the want of will. Which to them indeed is a matter of accusation, but to their teacher, of excuse. For if they had been unable by nature, one might perhaps have been forgiven them; but since it was from choice, they were bereft of all excuse. He then speaks of the particular point also which makes them carnal. "For whereas there is among you strife, and jealousy, and division, are ye not carnal and walk as men?" Although he had fornications also and uncleannesses of theirs to speak of, he sets down rather that offence which he had been a good while endeavoring to correct. Now if "jealousy" makes men carnal, it is high time for us to bewail bitterly, and to clothe ourselves with sackcloth and lie in ashes. For who is pure from this passion? Except indeed I am but conjecturing the case of others from myself. If "jealousy" maketh men "carnal," and suffereth them not to be "spiritual," although they prophesy and show forth other wonderful works; now, when not even so much grace is with us, what place shall we find for our own doings; when not in this matter alone, but also in others of greater moment, we are convicted.
[4.] From this place we learn that Christ had good reason for saying, (St. John iii. 20.) "He that doeth evil cometh not to light;" and that unclean life is an obstacle to high doctrines, not suffering the clear-sightedness of the understanding to shew itself. As then it is not in any case possible for a person in error, but living uprightly, to remain in error; so it is not easy for one brought up in iniquity, speedily to look up to the height of the doctrines delivered to us, but he must be clean from all the passions who is to hunt after the truth: for whoso is freed from these shall be freed also from his error and attain unto the truth. For do not, I beseech you, think that abstinence merely from covetousness or fornication may suffice thee for this purpose. Not so. All must concur in him that seeketh the truth. Wherefore saith Peter, (Acts x. 34, 35.) "Of a truth I perceive that God is no respecter of persons; but in every nation he that feareth Him, and worketh righteousness, is acceptable to Him:" that is, He calls and attracts him unto the truth. Seest thou not Paul, that he was more vehement than any one in warring and persecuting? yet because he led an irreproachable life, and did these things not through human passion, he was both received, and reached a mark beyond all. But if any one should say, "How doth such a one, a Greek, who is kind, and good, and humane, continue in error?" this would be my answer: He hath some other passion, vainglory, or indolence of mind, or want of carefulness about his own salvation, accounting that all things which concern him are drifted along loosely and at random. [50] Peter calls the man irreproachable in all things one that "worketh righteousness," [and Paul says] "touching the righteousness which is in the law found blameless." Again, "I give thanks to God, whom I serve from my forefathers with a pure conscience," (2 Tim. i. 3.) How then, you will say, were unclean persons considered worthy of the Gospel? Because they wished and longed for it. Thus the one sort, though in error, are attracted by Him, because they are clean from passions; the others, of their own accord approaching, are not thrust back. Many also even from their ancestors have received the true religion.