HOMILY XLIV.

I COR. xvi. 10.

Now if Timothy come to you', see that he be with you | Lord he worketh.' And this serves him inwithout fear. stead of all nobility and wealth and age and wisdom.

PERHAPS some one may think there is something unworthy of Timothy's courage in this piece of advice. But not on Timothy's account is this said, but for the hearers' sake: lest by their design against him they should hurt themselves since he for his part had his station always in the way of dangers2.

And he is not content with this, but adds, "Even as I also." And some way above, "Who is my beloved son and faithful in the Lord; he shall put you in remembrance of my ways in Christ." Seeing then that he was both young, and had been singly entrusted with the improvement of so numerous a people, both of which things tended to bring him into contempt, he adds, as we might expect,

"That he may come unto me: for I expect him with the brethren." This also was the language of one that would alarm them. That is, in order that they might become more considerate, as knowing that all would be told him whatever Timothy's treatment might be, he adds therefore," for I expect him." And besides, hereby he both shows that Timothy is worthy of their confidence; since being on the point of departing he waits for him; and also signifies the love which he hath towards them, it appearing that for their sakes he sent away one so useful to him.

"For as a child serveth a father," saith he, "so he served with me in furtherance of the Gospel." (Phil. ii. 22.) But lest from boldness towards the disciple they should proceed also to Ver. II. "Let no one therefore despise him." the teacher, and become worse, he checks them And not this only doth he demand of them, from afar off, saying, "that he may be with you but also greater honor; wherefore also he saith, without fear;" that is, that none of those des-" but set him forward in peace; " that is, perate persons rise up against him. For he without fear; causing no fightings or contenintended perhaps to rebuke them about the tions, no enmities or hatreds, but rendering all things concerning which Paul also had written: subjection as to a teacher. and indeed Paul professed to send him for this very reason. "For I have sent Timothy unto you," saith he, (c. iv. 17.) "who shall put you in remembrance of my ways in Christ even as I teach every where in every Church." In order then that they might not through confidence in their high birth and wealth, and the support of the people, and the wisdom from without, attack him and spit upon him and plot against him, being grieved at the reproofs which came from him; or lest in revenge for the teacher's rebuke they should demand satisfaction of him, so punishing the other; therefore he saith," that he be without fear with you.' As if he had said, "Tell me not of those who are without, the Gentiles and unbelievers. It is your part that I require, you for whom also the whole Epistle was composed," the persons also whom in the beginning and the outset he had frightened. Wherefore he saith, "with you." Then in virtue of his ministry he sets him forth as a person to be fully trusted; saying "For the work of the Lord he worketh." That is; "look not," saith he, "to this, his not being rich, namely, nor highly educated, nor old but what commands are laid upon him, what work he is doing. For the work of the

πρὸς ὑμᾶς not in rec. text.
πρός κινδύνους ἦν παρεμβεβλημένος.

Ver. 12. "But as touching Apollos the brother, I besought nim much to come unto you with the brethren."

This man appears to have been both well-educated and also older than Timothy. Lest they should say then, "For what possible reason did he not send the man grown, but the youth instead of him?" observe how he softens down this point also, both calling him a brother, and saying that he had besought him much. For lest he should seem to have held Timothy in higher honor than him and to have exalted him more, and on this account not to have sent him, and cause their envy to burst out more abundantly, he adds, "I besought him much to come. What then did not the other yield nor con

:

sent? did he resist and show himself conten- fruits" not of Corinth only, but also of all tious? He saith not this, but that he might not Greece. And this too is no small encomium that excite prejudice against him, and also might he was the first to come to Christ. Wherefore make excuse for himself, he saith," and it was also in the Epistle to the Romans, praising cernot at all his will to come now." Then to pre- tain persons on this account, he said, "Who vent their saying that all this was an excuse and also were in Christ before me.' (Rom. xvi. 7.) pretence, he added, "but he will come to you And he said not, that they were the first who when he shall have opportunity." This was believed, but were the first-fruits; implyboth an excuse for him, and a refreshment to ing that together with their faith they showed them who desired to see him, by the hope which forth also a most excellent life, in every way it gave of his coming. proving themselves worthy, as in the case of fruits. For so the first-fruits ought to be better than the rest of those things whereof they are the first-fruits: a kind of praise which Paul hath attributed to these also by this expression: namely, that they not only had a genuine faith, as I was saying, but also they exhibited great piety, and the climax of virtue, and liberality in alms-giving.

[2.] Afterwards indicating that not in the teachers but in themselves they ought to have their hopes of salvation, he saith,

Ver. 13. "Watch ye, stand fast in the faith."

Not in the wisdom which is without for there it is not possible to stand, but to be borne along; even as "in the faith" ye may "stand." "Quit you like men, be strong.' "Let all that ye do be done in love." Now in saying these things, he seems indeed to advise; but he is reprimanding them as indolent. Wherefore he saith, "Watch," as though they slept; "Stand," as though they were rocking to and fro: "Quit you like men," as though they were playing the coward: "Let all that ye do be done in love," as though they were in dissensions. And the first caution refers to the deceivers, viz., “Watch,” “ stand:" the next, to those who plot against us, 'Quit you like men" the third, to those who make parties and endeavor to distract, "Let all that ye do be done in love; "which thing is "the bond of perfectness," and the root and fountain of all blessings.

But what means, "All things in love?" "Whether any one rebuke," saith he, "or rule or be ruled, or learn or teach, let all be in love:" since in fact all the things which have been mentioned arose from neglect of it. For if this had not been neglected, they would not have been puffed up, they would not have said, "I am of Paul, and I of Apollos." If this had existed, they would not have gone to law before heathens, or rather they would not have gone to law at all. If this had existed, that notorious person would not have taken his father's wife they would not have despised the weak brethren; there would have been no factions among them; they would not have been vainglorious about their gifts. Therefore it is that he saith, "Let all things be done in love."

[3.] Ver. 15. "Now I beseech you, brethren;-ye know the house of Stephanas, that it is the first-fruits of Achaia, and that they have set themselves to minister unto the saints."

And not from hence only, but from another topic likewise he indicates their piety, i. e., from their having filled their whole house also with godliness.

And that they flourished in good works also, he declares by what follows, saying, "They have set themselves to minister unto the saints." Hear ye, how vast are the praises of their hospitality? For he did not say, "they minister,' but, "have set themselves:" this kind of life they have chosen altogether, this is their business in which they are always busy.

"That ye also be in subjection unto such, that is, "that ye take a share with them both in expenditure of money, and in personal service : that ye be partakers with them." For both to them the labor will be light when they have comrades, and the results of their active benevolence will extend to more.

And he said not merely, "be fellow-helpers," but added, "whatsoever directions they give, obey;" implying the strictest obedience. And that he might not appear to be favoring them, he adds, "and to every one that helpeth in the work and laboreth." "Let this," saith he, "be a general rule: for I do not speak about them individually, but if there be any one like them, let him also have the same advantages." And therefore when he begins to commend, he calls upon themselves as witnesses, saying, "I beseech you, ye know the house of Stephanas." "For ye also yourselves are aware,' ," saith he, "how they labor, and have

no need to learn from us."

Ver. 17. "But I was glad of the coming of Stephanas and Fortunatus and Achaicus, for that which was lacking on your part they supplied."

In the beginning too he mentions this man, Ver. 18. "For they refreshed my spirit and saying, "I baptized also the house of Steph- | yours."

anas:

"and now he speaks of him as "the first- Thus, since it was natural for them to be

Ver. 22.

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Ver. 22. "If any man love not our Lord Jesus Christ, let him be anathema."

greatly irritated against these persons, for it here. What may the reason be? They had was they who had come and showed him all been widely at variance with one another on about the division, inasmuch as by them also account of their saying, "I am of Paul, and I they had written the questions about the vir- of Apollos, and I of Cephas, and I of Christ;" gins, and about the married persons :-mark on account of one being hungry, and low he softened them down; both in the begin- another drunken ; on account of their having ning of his Epistle by saying, "For it hath contentions and jealousies and suits. And from been signified unto me by them which are of the gifts there was much envying and great the house of Chloe ; thus at once conceal- pride. Having then knit them together by his ing these and bringing forward the others: exhortation, he naturally bids them use the holy (for it should seem that the latter had given kiss2 also as a means of union for this unites, their information by means of the former :) and produces one body. This is holy, when and in this place again, "They have supplied free from deceit and hypocrisy. your lack, and refreshed my spirit and yours: "The salutation of me Paul with signifying that they had come instead of all, mine own hand;" intimates that the Epistle and had chosen to undertake so great a journey was composed with great seriousness; and on their behalf. How then may this, their therefore he added, peculiar praise, become common? "If you will solace me for what was wanting on your part by your kindness towards them; if you will honor, if you will receive, them, if you will communicate with them in doing good." Wherefore he saith, " Acknowledge ye then them that are such." And while praising those that came, he embraces also the others in his praise, the senders together with the sent where he saith, "They refreshed my spirit and yours, therefore acknowledge such as these,' because for your sakes they left country and home." Dost thou perceive his consideration? He implies that they had obliged not Paul only, but the Corinthians likewise, in that they bore about in themselves the whole city. A thing which both added credit to them, and did not allow the others to sever themselves from them, inasmuch as in their persons they had presented themselves to Paul.

Ver. 19.

"All the Churches of Asia salute you.” He is continually making the members combine and cleave together in one by means of the salutation.

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Aquila and Priscilla salute you much in the Lord; "-for with them he was lodging, being a tent-maker-"with the Church which is in their house." This thing too is no small excellency, that they had made their very house a Church.

[4] Ver. 20. "All the brethren salute you. Salute one another with an holy kiss." This addition of the "holy kiss" he makes only

[It seems quite certain that the orator was incorrectly reported here. For this direction is found in the Second Epistle (xiii. 12), and also at the close of First Thessalonians (v. 26) and of Romans (xvi. 16). But his explication of the meaning is correct. Tertullian (de Oratione, xviii.) speaks of it as "the kiss of peace." and on this account it was eminently fitting that the distracted Church of Corinth should not omit a salutation so significant. The qualifying epithet "holy" was added, not as Chrysostom says in his Homily on the passage in Second Corinthians, in order to distinguush it from a hollow kiss such as Judas gave to our Lord, but to denote its religious and Christian character. It was not a mere expression of domestic kinship and friendliness, but a recognition of the tender relation existing between each believer and all the other members of Christ's mystical person. It required to be free from deceit and hypocrisy, but it also needed to be given and

By this one word he strikes fear into all : those who made their members the members of an harlot; those who put stumbling blocks in the way of their brethren by the things offered in sacrifice unto idols; those who named themselves after men; those who refuse to believe the resurrection. And he not only strikes fear, but also points out the way of virtue and the fountain of vice, viz. that as when our love towards Him hath become intense, there is no kind of sin but is extinguished and cast out thereby; so when it is too weak, it causes the same to spring up.

"Maran atha."2 For what reason is this word And wherefore too in the Hebrew Seeing that arrogance was the cause of

used?
tongue?

received as a pledge of mutual forgiveness and love, otherwise the whole object of the salutation failed. C.]

2 That is, the kiss of peace, constantly used as part of the ceremonial of the holy Eucharist; as appears by all the Primitive Liturgies.

3

[Chrysostom gives correctly the object of this solemn utterance. It was surely to strike terror into all who by contentiousness, by profligacy, by covetousness, by litigiousness, by idolatry, by arrogance, or in any other way showed that they were destitute of love to Jesus Christ, our Lord and Saviour. For such there is no outlook in the future but perdition. But the answers to the other questions proposed are not so happy. The use of the East Aranan term Maran atha is hardly to be accounted for by supposing that the Apostle wished to cross the conceit of the Corinthians in their Hellenic language and wisdom, although it is harsh in Meyer to pronounce this "singularly absurd." In the absence

of any direct clew to the purpose it is well to accept the opinion of Calvin that the Apostle roused by the gravity of the occasion could not satisfy himself without clothing in the older and more sacred

dialect the tremendous truth which gave such solemn weight to the anathema. A similar feeling seems to lie at the root of the use of iv. 6, (Compare the Hebrew words Abaddon and Armageddon in the Apocalypse.)

the corresponding terms, Abba in Mark xiv. 36, Rom. viii. 15, Gal.

So in regard to the meaning of the words Maran atha. They can just as well bear the rendering "The Lord cometh' as that which Chrysostom gives, "The Lord has come" and the connection renders the latter far more likely, notwithstanding Jerome, Erasmus and Castalio agree with the Greek Fathers. Hence nearly all modern interpreters hold that there is a reference to the final Parousia. It is a solemn warning that the approaching advent of the Son of Man would bring about the execution of the dreadful curse, just as in the 25th chapter of Matthew the sentence of the cursed is said to be announced and put in force when "the Son of Man comes in his glory and all the angels with him." The reference to the incarnation has significance as emphasizing the greatness of the sin of those who love not the Lord, but the reference to the Second Advent has much more as it exhibits and enforces the certainty and severity of the dcom that awaits all such sinners. C.]

all the evils, and this arrogance the wisdom cians use cautery and are not found fault with, from without produced, and this was the sum and that too, frequently, though they quite miss and substance of all the evils, a thing which their object; but even in their pain the subjects especially distracted Corinth; in repressing of the cautery and amputation esteem as benetheir arrogance he did not even use the Greek tongue, but the Hebrew: signifying that so far from being ashamed of that sort of simplicity, he even embraces it with much warmth.

But what is the meaning of " Maran atha?" "Our Lord is come." For what reason then doth he use this phrase in particular? To confirm the doctrine of the Economy: out of which class of topics more than any other he hath put together those arguments which are the seeds of the Resurrection 1. And not only this, but also to rebuke them; as if he had said, "The common Lord of all hath condescended to come down thus far, and are ye in the same state, and do ye abide in your sins? Are ye not thrilled with the excess of His love, the crown of His blessings? Yea, consider but this one thing," saith he, "and it will suffice thee for progress in all virtue, and thou shalt be able to extinguish all sin." Ver. 23. be with you." This is like a teacher, to help not only with advice, but also with prayers.

"The grace of our Lord Jesus Christ

Ver. 24. "My love be with you all in Christ Jesus, Amen."

Thus to hinder them from thinking that in flattery to them he so ended, he saith, "In Christ Jesus." It having nothing in it human or carnal, but being of a sort of spiritual nature. Wherefore it is thoroughly genuine. For indeed the expression was that of one who loves deeply. As thus; because he was separated from them as regards place, as it were by the stretching out of a right hand he incloses them with the arms of his love, saying, "My love be with you all;" just as if he said, "With all of you I am." Whereby he intimates that the things written came not of wrath or anger, but of provident care, seeing that after so heavy an accusation he doth not turn himself away, but rather loves them, and embraces them when they are afar off, by these epistles and writings throwing himself into their arms.

factors those who excite this pain; much more ought he who receives reproof to be so disposed, and as to a physician so to give heed to the corrector, and not as to an enemy. And let us also who rebuke approach with great gentleness, with great prudence. And if thou seest a brother committing sin, as Christ commanded, make not your rebuke public, but “ between thee and him alone: (Matt. xviii. 15.) not reproaching nor insulting over him when down, but in pain and with a melting heart 2. And show thyself ready also to receive reproof, if thou commit error in any thing.

For

Now that what I say may be plainer, let us put an imaginary case and so try our rule. God forbid that in very deed we should be provided with such an illustration of it. Suppose any brother dwelling in the same house with a virgin, in honor and chastity, and yet not even so quite escaping evil report.3 If then you should hear talk of this their dwelling together, be not contemptuous, nor say, "Why, hath he no understanding? Doth he not himself know what is for his good? Get love for nothing, but do not for nothing get hatred. Why, what have I to do with taking up a gratuitous enmity?" These are the doting words of wild beasts, or rather of demons for it is not so that he is hated for nothing who doth this for his brother's correction, rather it is for great blessings and crowns unutterable.

But if thou sayest, "What? hath he no understanding?" thou shalt hear from me that he hath not: drunken as he is with his passion. For if in the heathen courts of justice, those who are injured must not speak for themselves while glowing with wrath; (although there be no fault in that kind of sympathy;) how much more those whom evil habit holds in subjection. Wherefore I say that manifold as his wisdom may be, he hath not his mind awake. For what can be wiser than David, the man who said, "The dark and the hidden things of Thy wisdom Thou hast made known unto me?”

2 τηκόμενος.

(Ps.

St. Chrysostom "attacked in the first instance those ecclesias tics who, under pretence of charity, lived with virgins, whom they treated as adopted sisters, who they called 'subintroducta' or ἀδελφαὶ ἀγαπηταί Their excuses were, to assist a maiden left desolate without relations or friends; to take care of her affairs, if rich, and to maintain her in charity, if poor

On the other

[5.] For so ought he that corrects to do: since he at least, who acts merely from anger is but satisfying his own feeling; but he who after correcting the sinner renders also the offices of love, shows that those words also, whatsoever he spake in reproof, were words of fond affec-hand, the clergy said they cast on them the burden of their housetion. Just so let us too chasten one another; and let neither the corrector be angry, (for this belongs not to correction, but to passion,) nor let him that is corrected take it ill. For what is done is healing, not despite. Now if physi

1 · ἐξ ὧν μάλιστα τὰ σπέρματα τῆς ἀναστάσεως συντέθεικεν.

hold, and those trifling cares for which women are most proper, in

order to be more at liberty for the offices of their ministry. For the rest, they affirmed that in this intimacy there was no sort of

criminal liberty, not at all making the less profession of continence. So Chrysostom maintained the contrary; and we have two whole discourses of his on this subject, which seem to have been written about this time," the time of his promotion to the see of Cons

tantinople. Fleury, E. II. b. 20. §. 38.

The Areopagus, and other courts resembling it, which allowed no appeals to the passions.