1 Corinthians 4:5–8

God will judge in his own good time. A judge is insulted if a servant presumes to pronounce a verdict before the judge makes the decision known.

"Therefore judge nothing before the time, until the Lord come; who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts, and then shall each man have his praise from God." What then? Is it not right that our teachers should do this? It is right in the case of open and confessed sins, and that with fitting opportunity, and even then with pain and inward vexation: not as these were acting at that time, of vain-glory and arrogance. For neither in this instance is he speaking of those sins which all own to be such, but about preferring one before another, and making comparisons of modes of life. For these things He alone knows how to judge with accuracy, who is to judge our secret doings, which of these be worthy of greater and which of less punishment and honor. But we do all this according to what meets our eye. "For if in mine own errors," saith he, "I know nothing clearly, how can I be worthy to pass sentence on other men? And how shall I who know not my own case with accuracy, be able to judge the state of others?" Now if Paul felt this, much more we. For he spake these things, not to exhibit himself as faultless, but to shew that even should there be among them some such person, free from transgression, not even he would be worthy to judge the lives of others: and that if he, though conscious to himself of nothing declare himself guilty, much more they who have ten thousand sins to be conscious of in themselves.

Seeing then that not even where we "know nothing against ourselves," can we be clean from accusations, and where we do any thing good, but do it not of a right mind, we are liable to punishment; consider how vastly men are deceived in their judgments. For all these matters are not be come at by men, but by the unsleeping Eye alone: and though we may deceive men, our sophistry will never avail against Him.

Again, many things we do, good indeed, but not of a right mind. For so we commend many, not from a wish to render them conspicuous, but to wound others by means of them. And the thing done indeed is right for the well-doer is praised; but the intention is corrupt: for it is done of a satanical purpose. For this one hath often done, not rejoicing with his brother, but desiring to wound the other party.

Again, a man hath committed a great error; some other person, wishing to supplant him, says that he hath done nothing, and comforts him forsooth in his error by recurring to the common frailty of nature. But oftentimes he doth this from no mind to sympathize, but to make him more easy in his faults.

Again, a man rebukes oftentimes not so much to reprove and admonish, as publicly to display and exaggerate his neighbor's sin. Our counsels however themselves men do not know; but, "He that searcheth the hearts," knows them perfectly; and He will bring all such things into view at that time. Wherefore he saith, "Who will bring to light the secret things of darkness and make manifest the counsels of the hearts."

And on that day we shall have God to praise us: as also Paul saith, "And then shall each man have praise from God." For that which cometh from men, is both fleeting, and sometimes it proceeds from no good intentions. But that which cometh from God both abideth continually, and shines out clearly. For when He who knew all things before their creation, and who is free from all passion, gives praise, then also the demonstration of our virtue is even unquestionable.

For as one who has passed beyond the examination of the angels and of the other powers, he says this: Until the Lord come. Since, then, a judgment is at hand, and that alone is true—the judgment of the Lord, who knows both how to weigh the reasonings and to set the words in the balance and to search out all the deeds and to render to each of us what is due—for this reason, even if we find fault with someone, let us not condemn; for we do not know by what measure he sinned, nor do we know with what disposition he sinned, and whether he has good things counterbalancing his sin. For if we become cautious, we shall not judge anything before the time, but shall refer all things to the judgment of God through our Saviour Jesus Christ.

Here it is said, Judge nothing before the time, and what follows; but in another place of the epistle, "Do you not judge those within, while those outside God judges?". Do the Scriptures, then, contain contradictions, and must we both judge and not judge according to the same signification of judgment? If you who are entrusted with judging those within do not judge those within, the Church is about to become, instead of a Church of God, a "synagogue of evildoers"; then, if those within are being judged, how is it true, "Judge not, that you be not judged"? We say, then: Those entrusted with judging those within are not so foolish as, when judging those within, to say, We judge the judgment of God, but they make their judgment with a view to the administration of what is beneficial to the Church. If it is beneficial that such a one be put out of the assembly, having so judged, they do it; and again, with a view to what is beneficial they will reinstate him, not judging the judgment of God but the one given to them; for it is impossible for us to judge the judgment which God will judge in Christ; for we neither search hearts nor know with what reasonings the deeds done by each have been done. For "the hidden things" the judges according to the Gospel yield "to the Lord God", but "the manifest things", as it is said, "to you and to your children"; whatever has reached them and is known among them, these things they judge. Let us therefore never, anticipating the judgment of God, say, So-and-so is perishing, nor, blessing him, say, So-and-so is being saved; for we do not know how to measure and compare deeds against deeds, or reasonings, or thoughts. Judge nothing, then, before the time, until the Lord come, who will both illuminate the hidden things of darkness and make manifest the counsels of the hearts.

Since two things are mentioned, there ought to be some difference between them; for some he named hidden things of darkness, and others counsels of hearts. Consider, then, whether our sins are the hidden things of darkness, and our brave good deeds the counsels of the hearts; for whatever we do well, we do with counsel, but whatever we sin, we sin being in darkness. Since, then, some have either these or those, and a man does not know these things, let us not judge anything before the time, until the Lord come, who will both illuminate the hidden things of darkness and will reveal the counsels of the hearts; "For we must all be made manifest before the judgment-seat of Christ, that each may receive the things done through the body according to what he did, whether good or evil". I have found a Gospel saying to expound similarly to this: "There is nothing hidden that shall not be made manifest, and nothing covered that shall not be revealed"; you see the Saviour giving a distinction between hidden things being made manifest and covered things being revealed. What, then, are the hidden things that are made manifest, but the good things? And what are the covered things that are revealed, but the evil things?

One of those who search out everything might say: Why did he not say, And then the praise shall come—or the blame—to each from God, but only the praise? Now one person will explain it thus: that he attached the more auspicious thing to God, passing over in silence the rest as not fitting for Him; but I will dare and would say that God praises and accepts our good things, while the father of evils, the devil, [claims] our evil things; and the praise comes from God to the saints, but the blame to those who have done things worthy of blame comes from the devil. For this reason it is said to you by the Apostle, "that the one on the opposing side may be put to shame, having nothing evil to say about us".

"And the hidden things of darkness He will Himself bring to light," even by Christ; for He has promised Christ to be a Light, and Himself He has declared to be a lamp, "searching the hearts and reins.

From Him also shall "praise be had by every man," from whom proceeds, as from a judge, the opposite also of praise.

Do you see that Paul, in forbidding the Corinthians to judge others, is not defending himself? He always transfers to his own person what concerns others, and in his own person teaches that which he intends to teach.

Now, he says, evil deeds are hidden (these are meant by the expression "hidden in darkness"), and an impious and corrupt person often appears virtuous. But then God will reveal everything, exposing even the intentions of the heart. One person, for example, here extols someone with praises — a good deed, but his intention may be bad — perhaps he praises not with a good purpose. Another, on the contrary, here reproves someone, but not in order to correct him, rather in order to expose the weaknesses of his neighbor. But all such intentions of the heart will then be revealed.

It would have been proper to say: either punishment or praise; but the apostle turned the speech toward the better side.

The when he says, Judge not before, he concludes the prohibition against rash judgment. In regard to this he does three things: first, he forbids them to anticipate God's judgment, saying: Therefore, in keeping with my example, who neither judge myself nor care about being judged by others, but reserve my judgment to God, do not pronounce judgment before the time, because "every matter has its time" (Ec 8:6), before the Lord comes to judge: "The Lord enters into judgment with the elders and princes of his people" (Is 3:14). Hence the Lord Himself said: "Judge not" (Matt 7:1). However, this must be understood of hidden things, because God has commissioned men to judge manifest things: "Hear then and judge what is just" (Dt 1:16).

For some things are manifested not only by the evidence of the fact, being notorious, but also by confession or by the proved testimony of witnesses. But God reserves hidden things for His own judgment. But things which lie in our heart or are done in secret are hidden to ourselves. Of these it says in Ps 4 (v. 5): "The things you say in your hearts, be sorry for them upon your beds." Hence a man is as rash in judging about these matters as a delegated judge, who exceeds his mandate by judging matter not committed to him. Consequently, a judgment is rash, when a person judges about doubtful matters; but it is perverse, when he pronounces a false judgment. Now although judgment should not be made concerning persons, as when a person judges as evil a man who is good, nevertheless it is more grievous, when it is a perverse judgment about things themselves, as when a person says that virginity is evil and fornication good, against which Is (5:20) says: "Woe to you that call good evil and evil good."

Secondly, he describes the completeness of the divine judgment to come, saying: who, namely the Lord coming to judgment, will bring to light the things now hidden in darkness, i.e., will make clear and obvious the things done secretly in darkness; and will disclose the purposes of the heart, i.e., all the secrets of the heart: "He reveals deep things out of darkness, and brings up to light the shadow of death" (Jb 12:22); "I will search Jerusalem with lamps" (Zeph 1:12). This, of course, refers both to good things and to evil things that have been committed and covered over by penance, for Ps 32 (v.1): "Blessed is he whose transgressions is forgiven, whose sin is covered."

Thirdly, he mentions the fruit which good men will obtain from the divine judgment, saying: Then every man will receive his commendation from God, i.e., every man that is good. This commendation will be true, because God can neither deceive nor be deceived: "His praise is not from men but from God" (Rom 2:29); "It is not the man who commends himself that is accepted, but the man whom the Lord commends" (2 Cor 10:18).

"Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not to think of men above that which is written."

So long as there was need of expressions as harsh as these, he refrained from drawing up the curtain, and went on arguing as if he were himself the person to whom they were addressed; in order that the dignity of the persons censured tending to counteract the censurers, no room might be left for flying out in wrath at the charges. But when the time came for a gentler process, then he strips it off, and removes the mask, and shows the persons concealed by the appellation of Paul and Apollos. And on this account he said, "These things, brethren, I have transferred in a figure unto myself and Apollos."

And as in the case of the sick, when the child being out of health kicks and turns away from the food offered by the physicians, the attendants call the father or the tutor, and bid them take the food from the physician's hands and bring it, so that out of fear towards them he may take it and be quiet: so also Paul, intending to censure them about certain other persons, of whom some, he thought, were injured, others honored above measure, did not set down the persons themselves, but conducted the argument in his own name and that of Apollos, in order that reverencing these they might receive his mode of cure. But that once received, he presently makes known in whose behalf he was so expressing himself.

Now this was not hypocrisy, but condescension and tact. For if he had said openly, "As for you, the men whom ye are judging are saints, and worthy of all admiration;" they might have taken it ill and started back. But now in saying, "But to me it is a very small thing that I should be judged of you:" and again, "Who is Paul, and who is Apollos?" he rendered his speech easy of reception.

This, if you mark it, is the reason why he says here, "These things have I transferred in a figure unto myself for your sakes, that in us ye may learn not to be wise above what is written," signifying that if he had applied his argument in their persons, they would not have learnt all that they needed to learn, nor would have admitted the correction, being vexed at what was said. But as it was, revering Paul, they bore the rebuke well.

But what is the meaning of, "not to be wise above what is written?" It is written, "Why beholdest thou the mote that is in thy brothers's eye, but considerest not the beam that is in thine own eye?" and "Judge not, that ye be not judged." For if we are one and are mutually bound together, it behooveth us not to rise up against one another. For "he that humbleth himself shall be exalted," saith he. And "He that will be first of all, let him be the servant of all." These are the things which "are written."

"That no one of you be puffed up for one against another." Again, having dismissed the teachers, he rebukes the disciples. For it was they who caused the former to be elated.

And besides, the leaders would not quietly receive that kind of speech because of their desire of outward glory: for they were even blinded with that passion. Whereas the disciples, as not reaping themselves the fruits of the glory, but procuring it for others, would both endure the chiding with more temper, and had it more in their power than the leading men to destroy the disease.

It seems then, that this also is a symptom of being "puffed up," to be elated on another's account, even though a man have no such feeling in regard of what is his own. For as he who is proud of another's wealth, is so out of arrogance; so also in the case of another's glory.

And he hath well called it "being puffed up." For when one particular member rises up over the rest, it is nothing else but inflammation and disease; since in no other way doth one member become higher than another, except when a swelling takes place. And so in the body of the Church also; whoever is inflamed and puffed up, he must be the diseased one; for he is swollen above the proportion of the rest. For this disproportion is what we mean by "swelling." And so comes it to pass in the body, when some spurious and evil humor gathers, instead of the wonted nourishment. So also arrogance is born; notions to which we have no right coming over us. And mark with what literal propriety he saith, be not "puffed up:" for that which is puffed up hath a certain tumor of spirit, from being filled with corrupt humor.

These things, however, he saith, not to preclude all soothing, but such soothing as leads to harm. "Wouldest thou wait upon this or that person? I forbid thee not: but do it not to the injury of another," For not that we might array ourselves one against another were teachers given us, but that we might all be mutually united. For so the general to this end is set over the host, that of those who are separate he may make one body. But if he is to break up the army, he stands in the place of an enemy rather than of a general.

These things, he says, are written in a figure adapted to the affairs of that time, not that we should learn these things about Paul and Apollos only, but that in each generation, looking upon the things that happen as analogous to these, we may rightly take heed lest we too fall into such things, and lest, as in theatres where men are split into factions over the entertainments, we too be split into factions over our teachers.

But let us look at that in us you may learn the lesson, Not beyond what is written. If anyone, having an inferior condition, wishes, before he has fulfilled the things that are written, to ascend to the things beyond what is written, he will not even understand the things that are written. For just as it is impossible for anyone to climb a ladder unless he ascends by the way from the lower rungs so far as he is able, in the same manner it is with the divine teachings. Not understanding this well, those from the heresies proclaim traditions and say, These are beyond the things that are written; for these our Saviour delivered to the apostles in secret, and the apostles to this or that man; and thus "by this mythology they deceive the hearts of the guileless". But the rest say, It is written, "Why do you behold the mote that is in your brother's eye, but the beam that is in your own eye you do not consider"; and "Judge not, that you be not judged". For if we are one and are bound together with one another, we ought not to rise up against one another. For "He that humbles himself shall be exalted", and "Whoever wishes to be first among you, let him be last of all", and "Let each one remain in that in which he was called".

"These things," that is, what was said above about quarrels, and what follows after — about judging others. I, he says, applied to myself and Apollos, so that you might learn from us not to think beyond what is written. And Scripture teaches us not to be puffed up, when it says: "whoever wants to be first, let him be last of all" (Mark 9:35); also: "whoever humbles himself will be exalted" (Matt. 23:12); there are very many other similar instructions in it as well. And about not judging others, it is said thus: "judge not, that you be not judged" (Matt. 7:1).

He says this to the people, varying his instruction and directing his speech sometimes to the disciples and sometimes to the teachers and leaders, as he also does now. For the Corinthians boasted against one another about their teachers, namely: the disciple of one teacher exalted himself over the disciple of another, because he preferred his own teacher to the other. And he rightly called such behavior puffing up (φυσίωσιν — a swelling), as if a lump and a swelling, taking the comparison from a body bloated with corrupt humors or air.

After berating the Corinthians for the rashness with which they judged Christ's ministers, the Apostle now censures the self-satisfaction with which they scorned Christ's ministers. In regard to his he does three things: first, he states his proposition; secondly, he assigns a reason (v. 7); thirdly, be belittles their contemptuous attitude (v. 8).

In regard to the first it should be noted that above when the Apostle tried to repress the rivalry about ministers among the Corinthians, he had used the names of good ministers of Christ, as when he said: "Each one of you says, 'I belong to Paul,' or 'I belong to Apollos,' or 'I belong to Cephas'" (1 Cor 1:12) and again: "Whether Paul or Apollos or Cephas" (1 Cor 3:22). But in fact they were not glorying in Christ's good ministers or disagreeing over them but over the false apostles, whom he chose not to name, lest it seem that he was speaking against them from hatred or envy. Rather he had employed his own name and the names of other good preachers. And that is what he is saying now: But all this, brethren, namely, what I have said about the ministers in whom you glory and for whom you compete, I have applied to myself and Apollos. For it says in Pr (1:6): "To understand a proverb and a figure, the words of the wise and their riddles," and this for your benefit: "All things are for your sakes" (2 Cor 4:15); that you may learn by us that none of you may be puffed up, i.e., with pride, in favor of one, i.e., for any of Christ's ministers, against another [above that which is written], i.e., beyond the form described in the foregoing; for Wis (4:19) states: "He will dash them puffed up and speechless to the ground."

Paul wrote this to people who thought that it was better to be baptized by some people rather than by others, who had been led astray by their eloquence and who by some trick believed that perverse teachings were right. In fact, everything these people had they had received from the apostle.

The people who boast imagine that they are justified by their own efforts, and therefore they glory in themselves, not in the Lord.

It is also true that no one can boast of merits, because God crowns nothing in us except his own gifts. For God has reserved to himself the gifts of grace to be freely bestowed, so that man may learn not to be ungrateful nor to glory in himself as though he had not received, but to glory in the Lord.

His whole effort, therefore, will be to get the man's mind off the subject of his own value altogether. He would rather the man thought himself a great architect or a great poet and then forgot about it, than that he should spend much time and pains trying to think himself a bad one. Your efforts to instil either vainglory or false modesty into the patient will therefore be met from the Enemy's side with the obvious reminder that a man is not usually called upon to have an opinion of his own talents at all, since he can very well go on improving them to the best of his ability without deciding on his own precise niche in the temple of Fame. You must try to exclude this reminder from the patient's consciousness at all costs. The Enemy will also try to render real in the patient's mind a doctrine which they all profess but find it difficult to bring home to their feelings--the doctrine that they did not create themselves, that their talents were given them, and that they might as well be proud of the colour of their hair. But always and by all methods the Enemy's aim will be to get the patient's mind off such questions, and yours will be to fix it on them. Even of his sins the Enemy does not want him to think too much: once they are repented, the sooner the man turns his attention outward, the better the Enemy is pleased,

That we must boast in nothing, since nothing is our own. In the Gospel according to John: "No one can receive anything, except it were given him from heaven." Also in the first Epistle of Paul to the Corinthians: "For what hast thou that thou hast not received? But if thou hast received it, why boastest thou, as if thou hadst not received it? " Also in the first of Kings: "Boast not, neither speak lofty things, and let not great speeches proceed out of your mouth, for the Lord is a God of knowledge." Also in the same place: "The bow of the mighty men has been made weak, and the weak are girt about with strength." Of this same thing in the Maccabees: "It is just to be subjected to God, and that a mortal should not think things equal to God." Also in the same place: "And fear not the words of a man that is a sinner, because his glory shall be filth and worms. Today he shall be lifted up, and to-morrow he shall not be found; because he is turned into his earth, and his thought has perished."

"For who maketh thee to differ? For what hast thou which thou didst not receive?"

From this point, dismissing the governed, he turns to the governors. What he saith comes to this: From whence is evident that thou art worthy of being praised? Why, hath any judgment taken place? any inquiry proceeded? any essay? any severe testing? Nay, thou canst not say it: and if men give their votes, their judgment is not upright. But let us suppose that thou really art worthy of praise and hast indeed the gracious gift, and that the judgment of men is not corrupt: yet not even in this case were it right to be high-minded; for thou hast nothing of thyself but from God didst receive it. Why then dost thou pretend to have that which thou hast not? Thou wilt say, "thou hast it:" and others have it with thee: well then, thou hast it upon receiving it: not merely this thing or that, but all things whatsoever thou hast.

For not to thee belong these excellencies, but to the grace of God. Whether you name faith, it came of His calling; or whether it be the forgiveness of sins which you speak of, or spiritual gifts, or the word of teaching, or the miracles; thou didst receive all from thence. Now what hast thou, tell me, which thou hast not received, but hast rather achieved of thine own self? Thou hast nothing to say. Well: thou hast received; and does that make thee high-minded? Nay, it ought to make thee shrink back into thyself. For it is not thine, what hath been given, but the giver's. What if thou didst receive it? thou receivedst it of him. And if thou receivedst of him, it was not thine which thou receivedst: and if thou didst but receive what was not thine own, why art thou exalted as if thou hadst something of thine own? Wherefore he added also, "Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?"

Thus having made good his argument by concession, he indicates that they have their deficiencies; and those not a few: and saith, "In the first place, though ye had received all things, it were not meet to glory, for nothing is your own; but as the case really stands there are many things of which ye are destitute." And in the beginning he did but hint at this, saying, "I could not speak unto you as unto spiritual:" and, "I determined to know nothing among you, save Jesus Christ and Him crucified." But here he doth it in a way to abash them.

These and such things are the things that are written, that you be not puffed up on behalf of the one against the other; for those who divided themselves up, some wishing to be called after this man and some after that, fought with one another, each side contending to set their own teachers above the others, and then, further, against the teachers themselves. For who distinguishes you? Who appointed you over a part? Why are you not called the teacher of all alike? And what have you that you did not receive? And on what do you pride yourself? On eloquence? But God has granted you this. But on knowledge? This too is a divine gift. But on works of wonder? This too is the working of the Spirit. But if you also received it, why do you boast as though you had not received it? No one prides himself on deposits belonging to another, but keeps vigilant watch over them so as to guard them for the one who gave them.

It will be necessary to gather from the Scriptures what to distinguish signifies, that we may thus fit it to what is now being said. "God stood", he says, "in the assembly of gods, and in the midst he will distinguish gods"; in this it appears that to distinguish is a work of God; for, judging being another matter, which happens concerning those worthy of judgment, it is a good thing to be found a god in the "assembly" of gods, so that one may no longer be judged but be distinguished and, as it were, entrusted with some one rank of those with which the gods in the "assembly" are entrusted. But also in the passage "Let two or three prophets speak, and let the others distinguish", to distinguish there seems to be taken in the sense of articulating, as it were, "Let them make clear" the things spoken and distinguish them and understand them. But in the passage "He that distinguishes, if he eat, is condemned, because it is not of faith", distinguishes appears to be said in a sense of blame. And again, "Receive" one another, "not sinning unto the distinguishing of thoughts"; the word was thus found from Scripture set at one time upon the better things and at another upon their opposites. Here, then, to distinguish is said in place of: No one of those in Corinth distinguishes you nor judges you; but you distinguish "stewards of the mysteries of God", and you say, I am of Paul, and you assert, I am of Cephas, or you say, I am of Apollos. It is a work of God to distinguish the apostles, not yours. As, then, you ought not to judge, neither ought you to distinguish the servants of the gospel; for in the distinguishing by which you distinguish the apostles, you yourself distinguish and separate yourself, sinning. For Christ came to unite the things that had been distinguished, that we might no longer be divided. If we are perfected so that the "flesh" no longer "lusts against the spirit and the spirit against the flesh", by the mortifying of "the members that are upon the earth", we shall no longer be in distinction but, as it were, in a fusion and in our gathering together into one. But let it also be understood more simply, with reference to the various divisions.

But let us look also at And what have you that you did not receive? For the phrase is ambiguous; for it can be understood that every possession we have, we have received from God and so have it; and again, Why do you pretend to have what you did not receive? as, for instance, if someone who has not received a gift from above from God pretends to be in possession of a gift, it is said to such a one who has not received, And what have you that you did not receive? But if you also received it, why do you boast as though you had not received it?

Why do you denude before God what you cover before men? Will you be more modest in public than in the church? If your self-devotion is a grace of God, and you have received it, "why do you boast," saith he, "as if you have not received it? " Why, by your ostentation of yourself, do you judge others? Is it that, by your boasting, you invite others unto good? Nay, but even you yourself run the risk of losing, if you boast; and you drive others unto the same perils What is assumed from love of boasting is easily destroyed.

And if it is by God that the virtue of continence is conferred, "why gloriest thou, as if thou have not received? " If, however, you have not received it, "what hast thou which has not been given thee? "But by this very fact it is plain that it has not been given you by God-that it is not to God alone that you offer it.

"Know ye not that we are to judge angels? " Again, of how open censure (does) the free expression (find utterance), how manifest the edge of the spiritual sword, (in words like these): "Ye are already enriched! ye are already satiated! ye are already reigning!" and, "If any thinks himself to know, he knoweth not yet how it behaves him to know I" Is he not even then "smiting some one's face," in saying, "For who maketh thee to differ? What, moreover, hast thou which thou hast not received? Why gloriest thou as if thou have not received? " Is he not withal "smiting them upon the mouth," (in saying): "But some, in (their) conscience, even until now eat (it) as if (it were) an idol-sacrifice.

Again he directs his speech at the teachers and says: who distinguished you and deemed you worthy of praise? A man? But human judgment is deceptive. Even if you do have something worthy of praise, it does not belong to you, but to the one who gave it, and you received it, not accomplished it yourself. If you received it, then why do you boast as though you did not receive it, but acquired it through your own labors? He who received should not boast of what he received, for it belongs to another.

Then he assigns the reason why one should not be puffed up against another, saying: For who sees anything different in you? This can be interpreted in two ways: in one way so that it means, "Who distinguished you from the mass of the damned?" You cannot distinguish yourself; hence you have nothing in you as a ground for exalting yourself. Of this distinction Ps 43 (v.1): "Judge me, O God, and distinguish my cause from an ungodly people." It can be understood in another way: Who sees anything different in you to make you superior to your neighbor? This is something you cannot do; hence you should not exalt yourself above him. Of this exaltation Sirach (33:11) says: "In the fullness of his knowledge God distinguished them and appointed their different ways." But there is no distinction among men, insofar as they are Christ's faithful, because "we, though many, are one body in Christ" (Rom 12:5); "God put no difference between us and them, purifying their hearts by faith" (Ac 15:9).

Then he dismisses an apparent reason. For someone could be distinguished from good or from evil men, because he is better than they on account of the blessings he has, such as faith, wisdom and the like. But the Apostle excludes this, saying: What have you that you did not receive? As if to say: Nothing; for all blessings come from God: "When you open your hand, they are filled with good things" (Ps 104: 28); "All things come from you, and of your own have we given you" (1 Chr 29:14). From this he draws his conclusion, saying: If then you received it, why do you boast as if it were not a gift? Accordingly, a person boasts as though he did not receive, when he boasts in himself and not in God, as those mentioned in Ps 49 (v.6): "Men who trust in their wealth and boast of the abundance of their riches."

This is the way the first form of pride expresses itself, namely, when a person, taking pride in what he has, says that he has it of himself, as Ps 12 (v. 4): "With our tongue we will prevail, our lips are with us; who is our master?" But a person boasts as one receiving, when he glories in himself by ascribing everything to God, as was said above (1:31): "Let him who boasts, boast of the Lord." To boast in this way is not pride but humility under God, to Whom a man gives glory as in Sirach (51:17): "To him who gives me wisdom I will give glory."

"Already ye are filled, already ye are rich:" that is, ye want nothing henceforth; ye are become perfect; ye have attained the very summit; ye stand, as ye think, in need of no one, either among Apostles or teachers.

"Already ye are filled." And well saith he "already;" pointing out, from the time, the incredibility of their statements and their unreasonable notion of themselves. It was therefore in mockery that he said to them, "So quickly have ye come to the end;" which thing was impossible in the time: for all the more perfect things wait long in futurity: but to be "full" with a little betokens a feeble soul; and from a little to imagine one's self "rich," a sick and miserable one. For piety is an insatiable thing; and it argues a childish mind to imagine from just the beginnings that you have obtained the whole: and for men who are not yet even in the prelude of a matter, to be high-minded as if they had laid hold of the end.

Then also by means of what followeth he puts them yet more out of countenance; for having said, "Already ye are full," he added, "ye are become rich, ye have reigned without us: yea and I would to God ye did reign, that we also might reign with you." Full of great austerity is the speech: which is why it comes last, being introduced by him after that abundance of reproof. For then is our admonition respected and easily received, when after our accusations we introduce our humiliating expressions. For this were enough to repress even the shameless soul and strike it more sharply than direct accusation, and correct the bitterness and hardened feeling likely to arise from the charge brought. It being certain that this more than anything else is the admirable quality of those arguments which appeal to our sense of shame, that they possess two contrary advantages. On the one hand, one cuts deeper than by open invective: on the other hand, it causes the person reprimanded to bear that severer stab with more entire patience.

"Ye have reigned without us." Herein there is great force, as concerns both the teachers and the disciples: and their ignorance, too, of themselves is pointed out, and their great inconsideration. For what he saith is this: "In labors indeed," saith he, "all things are common both to us and to you, but in the rewards and the crowns ye are first. Not that I say this in vexation:" wherefore he added also, "I would indeed that ye did reign:" then, lest there should seem to be some irony, he added, "that we also might reign with you;" for, saith he, we also should be in possession of these blessings. Dost thou see how he shews in himself all at once his severity and his care over them and his self-denying mind? Dost thou see how he takes down their pride?

Already you are filled full; already you have grown rich; without us you have come to reign? "He that hungers and thirsts after the righteousness" that comes of the oracles of truth is not satisfied with one teacher, but if he finds a second he makes use of him too, for he is insatiable for good things; and if he is well supplied with a third, he comes to the third also; he does not, cutting off one for himself, say, I am of Paul, or of Cephas, or of Apollos. Since, then, being filled full signifies — when there are several teachers, both Paul teaching and Cephas and Apollos — that the one who inclines to a single one gains no benefit from all of them, for this reason he says to the Corinthians, Are you already filled full? And consequent upon this is Have you already grown rich? as, for instance, Have you gathered together the wealth that comes from the teachings from Paul, and no longer have need of the things from Apollos or the things from Cephas? Or do you despise them all, as being sated and rich "in all utterance and in all knowledge"? And consequently also Without us you have come to reign; for, so far as in you lay, you have separated me from the kingdom, and yourselves too, having inclined to some single one apart from the rest; and he does not say without me but without us, that he may include others and make it common.

And would that you had indeed come to reign, that we too might reign together with you. And at the same time perhaps he also intimates a certain mystery at this point. For the inferior come more quickly into the promise, while the more perfect receive the promises more slowly; and this I shall show from Scripture. Those who received their inheritance under Moses received the promise first, while those who receive their inheritance under Joshua received it later; but also concerning all the righteous it is said, "These all, having obtained witness through faith, did not receive the promise, God having foreseen some better thing concerning us, that they should not be made perfect without us". Is it for this reason that he says without us you have come to reign? And would that you had indeed come to reign, that we too might reign together with you. For when you, the disciples and hearers, reign, then it is necessary that we too attain to the perfect kingdom of God and of the Lord Jesus.

"Know ye not that we are to judge angels? " Again, of how open censure (does) the free expression (find utterance), how manifest the edge of the spiritual sword, (in words like these): "Ye are already enriched! ye are already satiated! ye are already reigning!" and, "If any thinks himself to know, he knoweth not yet how it behaves him to know I" Is he not even then "smiting some one's face," in saying, "For who maketh thee to differ? What, moreover, hast thou which thou hast not received? Why gloriest thou as if thou have not received? " Is he not withal "smiting them upon the mouth," (in saying): "But some, in (their) conscience, even until now eat (it) as if (it were) an idol-sacrifice.

For, by this time, in this respect as well as others, "you are reigning in wealth and satiety" -not making inroads upon such sins as fasts diminish, nor feeling need of such revelations as xerophagies extort, nor apprehending such wars of your own as Stations dispel.

Words inspired by indignation. So quickly, he says, you have acquired everything! You have need of nothing! You are already satiated; in a short time you have attained perfection and received all the wealth of knowledge and gifts! Perfection is attained in the age to come, but you, it would seem, already possess it. Indeed, your vainglory shows as though you have ascended to the very summit of perfection. By these words he expresses that they are very far from perfect when they conduct themselves in such a manner.

And he says this in the same disposition of spirit, showing their shamelessness as if to say: having been deemed worthy of such gifts, you do not want to allow us, who labored for your benefit, to share in them.

Oh, if only, he says, you reigned, that is, attained perfection! Then, lest the statement seem like mockery, he adds: "that we also might reign with you," that is, receive those very same blessings. For your glory is mine, because for every teacher the perfection of his disciples is something greatly desired.

Then when he says, Already you are filled!, he mocks the pride of those who looked down on Christ's apostles: first, in general; then specifically. As to the first he does two things: first, he ridicules them for presuming too much on themselves; secondly, for looking down on the apostles (v. 9). In regard to the first he does two things: first, he mocks them for presuming to attribute to themselves what they did not have; secondly, for attributing to themselves an abundance of good things, some of which are internal.

In regard to these he says, already you are filled, i.e., it seems to you that you are filled, i.e., completely sated with spiritual delights, about which Ps 17 (v. 15) says: "I shall be satisfied, when your glory shall appear." But it could have been true to say to them, already you are filled, not with fullness but with nausea: "He who is sated loathes honey" (Pr 27:7). But some goods were external. In regard to these he says, Already you have become rich! It seems to you, with spiritual riches about which Is (33:6) says: "Riches of salvation, wisdom and knowledge." This is similar to Rev (3:17) "You say, I am rich, I have prospered, and I need nothing."

But this seems to conflict with his earlier statement (1:5): "In every way you were enriched in him with all speech and all knowledge." The answer is that the earlier statement referred to the good men among them; but there he is speaking about the presumptuous ones, who took pride in what they did not have. Or a distinction can be made between fullness and riches, so that the former refers to using grace to enjoy spiritual things, whereas riches would refer to the very possession of grace.

Secondly, when he says, Without us you have become kings!, he makes sport of them for attributing to themselves individually things they did not possess individually; hence he says, without us you have become kings, i.e., you seem to think that the kingdom belongs to you and not to us. For they had been deceived by the false apostles to such an extent as to suppose that they alone possessed the truths of faith, which consists in the kingdom of God, and that the Apostle and his followers were in error. Against these Is (5:8): "Do you alone live in the middle of the earth?" And lest it seem that the Apostle says this out of envy, he continues: And would that you did reign. Thus he wishes them to have the true faith: "I would to God that not only you but also all who hear me this day might become such as I am – except for these chains" (Ac 26:29). And to offer them an example of humility he adds: that we might share the rule with you! As if to say: If you have anything worthwhile, I am not too proud to follow you, as you disdain to follow us, contrary to what he advises in Gal (4:18): "Be zealous for what is good in a good thing always."

It should be noted that the Apostle here touches on four kinds of pride. The first is when a person considers that what he has was not received from God. He touches on this form when he says: If then you received it, why do you boast as if it were not a gift? Which can also pertain to the second form in which a person thinks that he has received by his own merits. The third form is when a person boasts that he has something he really does not have. In regard to this he says: Already you are filled! Already you have become rich! The fourth is when a person, looking down on others, wishes to seem unique. In regard to this he says: Without us you have become kings.