HOMILY XXXVIII. 1 COR. xv. 1, 2. Moreover, brethren, I declare unto you concerning the gospel which I preached unto you, which also ye received, and wherein ye stand; by which also ye are saved1: by what rin discourse I preached it unto you. λόγῳ εὐηγγε λισάμην HAVING finished the discourse of spiritual gifts, he passes. to that which is of all most necessary, the argument 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 Hymenæus and Philetus, who concerning the faith have erred, saying, that the resurrection is past already, and overthrow the faith of some2. At one time then they said thus, 2 2 Tim. but at another that the body rises not again, but the purification of the soul is the resurrection. 2. 17. M m HOMIL. XXXVIII. δείαν. 14. 530 St. Paul's Course of Argument on the Resurrection: But these things that wicked dæmon persuaded them to say, not wishing to overturn the resurrection only, but also to shew that all the things done for our sakes are a fable. For if they were persuaded that there is no resurrection of bodies, after a little while he would have 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 doth not straightEph. 4. way 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 endeavours. 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 22 Cor. 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 very extremely necessary, and because it involves the whole of our condition. 2.11. And observe his consideration: how first having secured his own, he then proceeds even beyond in his discourse, and them that are without he doth over and above 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 declare unto you, brethren, saith he, the gospel 531 he appeals to Facts known to the Corinthians. which I preached unto you. Seest thou with what modesty 1 COR. he commences? Seest thou how from the beginning he points 15. 1, 2. out, that he is bringing in no new nor strange thing? For he who declareth that which is already known, but afterwards had fallen into oblivion, declareth 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 hath 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, and wherein ye stand. By which also ye are saved, if ye keep in memory by what word I preached unto you; unless ye have believed in vain. Seest thou how he calls themselves to be witnesses of the things spoken? And he saith not," which ye have heard," but, which ye have received, demanding it of them as a kind of deposit, and shewing 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 (2.) sets before them also the present time, saying, and wherein 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 declare unto you what hath already been made manifest." And how saith he that they, who were so tossed with waves, stand? He feigns ignorance, to profit them; which also he doth 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, XXXVIII. 1 Gal. 5. 10. 532 St. Paul's Appeal to his own former Teaching. HOMIL. I have confidence in you through the Lord, that ye will be none otherwise minded'. He said not, "that ye 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 doth feign ignorance, saying, and wherein ye stand. Then comes the advantage; whereby also ye are saved, by what word I have preached it unto you. "So then, this present exposition is for clearness, and interpretation. For the doctrine itself ye need not," saith he, " to learn, but to be reminded of, and corrected." And these things he saith, leaving them no room to plunge into recklessness once for all. But what is, by what word I preached it unto you? "After what manner did I say," saith he, "that the resurrection takes place? For that there is a resurrection, I would not say that ye doubt: but ye seek perhaps to obtain a clearer knowledge of that saying. This then will I provide for you: for indeed I am well assured, that ye 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 ye keep in memory, unless ye have 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 saith it with reserve, but as he goes on and waxes warm, he throws off the veil, you and proceeds to cry out, and say, But if Christ be not risen, λοιπὸν then is our preaching vain, and your faith is also vain: Xỹ Boa. ye are yet in your sins: but in the beginning not so: for thus it was expedient to proceed, gently and by degrees. τῇ κεφα Ver. 3. For I delivered unto you first of all, that which I also received. I Neither here doth he say, "I said unto you," nor taught you," but uses the same expression again, saying, I delivered unto you that which I also received: nor again here doth he say "I was taught," but, I received: establishing these two things, first, that one ought to introduce nothing from one's self; next, that by demonstration from his deeds they were fully persuaded, not by bare words: and by degrees, while he is rendering his argument credible, he refers the Manichæan Notion of a merely figurative Resurrection. 533 whole to Christ, and signifies that nothing was of man in 1 COR. these doctrines. 15. 3. TOIS. But what is this, For I delivered unto you first of all1? for1 iv rethat is his word. "In the beginning, not now." And thus saying, he brings the time for a witness, and that it were the greatest disgrace for those who had so long time been persuaded now to change their minds: and not this only, but also that the doctrine is necessary. Wherefore also it was delivered among the first, and from the beginning straightway. And what didst thou so deliver? tell me. But this he doth not say straightway, but first, I received. And what didst thou receive? That Christ died for our sins. He said not immediately, that there is a resurrection of our bodies, yet this very thing in truth he doth establish, but afar off, and by other topics, saying that Christ died, and laying before a kind of strong base and irrefragable foundation of the doctrine concerning the resurrection. For neither did he simply say, that Christ died; although even this were sufficient to declare the resurrection, but with an addition, Christ died for our sins. [3.] But first it is worth while to hear what those who are infected with the Manichæan doctrines say here, who are both enemies to the truth, and war against their own salvation. What then do these allege? By death here, they say, Paul means nothing else than our being in sin; and by resurrection, our being delivered from our sins. Seest thou how nothing is weaker than error? And how it is taken by its own wings, and needs not the warfare from without, but by itself it is pierced through? Consider, for instance, these men, how they too have pierced themselves through by their own statements. Since if this be death, and Christ did not take a body, as ye suppose, and yet died, He was in sin, according to you. For I indeed say that He took unto Himself a body, and His death, I say, was that of the flesh; but thou, denying this, wilt be compelled to affirm the other. But if He was in sin, how saith He, Which of you convinceth Me of sin? And, The prince of this world cometh, John 8. and hath nothing in Me2. And again, Thus it becometh Us 46; 14. to fulfil all righteousness3. Nay, how did He at all die for 3 Mat. 3. 30. 15. |