1 Corinthians 4:9–16

And so he who was a good athlete said: "We are made a spectacle to this world and to Angels." Worthy indeed was he to be gazed upon by Angels, when he was striving to attain the prize of Christ, when he was striving to lead on earth the life of Angels, and overcome the wickedness of spirits in heaven, for he wrestled with spiritual wickedness. Rightly did the world gaze upon him, that it might imitate him.

Does not the apostle then plainly add the following, to show the contempt for faith in the case of the multitude? "For I think that God hath set forth us the apostles last, as appointed to death: we are made a spectacle to the world, and to angels, and to men. Up to this present hour we both hunger, and thirst, and are naked, and are beaten, and are feeble, and labour, working with our hands. Being reviled, we bless; being persecuted, we endure; being defamed, we entreat; we are become as it were the offscourings of the world." Such also are the words of Plato in the Republic: "The just man, though stretched on the rack, though his eyes are dug out, will be happy." The Gnostic will never then have the chief end placed in life, but in being always happy and blessed, and a kingly friend of God. Although visited with ignominy and exile, and confiscation, and above all, death, he will never be wrenched from his freedom, and signal love to God. "The charity which bears all things, endures all things," is assured that Divine Providence orders all things well.

for as this world consists of men and angels: We, saith the Apostle, are made a spectacle to the world, to angels and to men, so also the higher place again has been prepared beforehand for angels and men.

"For I think that God hath set forth us the Apostles last of all, as men doomed to death."

There is great depth of meaning and severity implied again in his saying, "us:" and not even with this was he satisfied, but added also his dignity, hitting them vehemently: "us the Apostles;" who are enduring such innumerable ills; who are sowing the word of Godliness; who are leading you unto this severe rule of life. These "He hath set forth last, as doomed to death," that is, as condemned. For since he had said, "That we also might reign with you," and by that expression had relaxed his vehemency in order not to dispirit them; he takes it up again with greater gravity, and saith, "For I think that God hath set forth us the Apostles last, as men doomed to death." "For according to what I see," saith he, "and from what ye say, the most abject of all men and emphatically the condemned, are we who are put forward for continual suffering. But ye have already a kingdom and honors and great rewards in your fancy." And wishing to carry out their reasoning to still greater absurdity, and to exhibit it as incredible in the highest degree, he said not merely, "We are last," but, "God made us last;" nor was he satisfied with saying, "last," but he added also, "doomed to death:" to the end that even one quite void of understanding might feel the statement to be quite incredible, and his words to be the words of one vexed and vehemently abashing them.

Observe too the good sense of Paul. The topics by which, when it is the proper time, he exalts and shews himself honorable and makes himself great; by these he now puts them to shame, calling himself "condemned." Of so great consequence is it to do all things at the befitting season. By "doomed to death," in this place he means "condemned," and deserving of ten thousand deaths.

"For we are made a spectacle unto the world, and to angels, and to men."

What means, "We are become a spectacle unto the world?" "Not in a single corner nor yet in a small part of the world suffer we these things," saith he; "but every where and before all." But what means, "unto angels?" It is possible to "become a spectacle unto men," but not so unto angels, when the things done are ordinary. But our wrestlings are such as to be worthy even of angelic contemplation. Behold from the things by which he vilifies himself, how again he shows himself great; and from the things about which they are proud, how he displays their meanness. For since to be fools was accounted a meaner thing than to appear wise; to be weak, than to be made strong; and unhonored, than glorious and distinguished; and that he is about to cast on them the one set of epithets, while he himself accepted the other; he signifies that the latter are better than the former; if at least because of them he turned the throng I say not of men only, but also of the very angels unto the contemplation of themselves. For not with men only is our wrestling but also with incorporeal powers. Therefore also a mighty theatre is set.

But here, at least, you say he interprets the world to be the God thereof, when he says: "We are made a spectacle unto the world, and to angels, and to men." For if by world he had meant the people thereof, he would not have afterwards specially mentioned "men.

The angels marvel at the apostles' fortitude. As for human beings, some rejoice in the apostles' afflictions, while others are moved to pity but have no help to offer.

Words characteristic of a man who is grieving, or rather, of one who wishes to put others to shame. As I see, he says, from your conduct, God has appointed us alone, the apostles, to be last of all and "sentenced to death," that is, condemned, ready for death. Indeed, from the fact that you have already begun to reign, I can conclude that we have been appointed to be last and as if condemned — we the apostles, that is, those who have endured so many sufferings for Christ.

We suffer not in some corner, but throughout the whole earth. And not only men watch us, for our deeds are not insignificant, but angels as well, because our struggles are so great that they are worthy even of angelic contemplation; for we wrestle not only against men, but also against the powers of evil angels.

Then when he says, For I think that God, he taunts them for looking down on Christ's apostles. First, he describes the contempt ironically; secondly, the cause of the contempt (v. 9b).

He says, therefore: I have just said that you have become kings without us, for I think, i.e., you seem to think, that God has exhibited us apostles as last of all, whereas it says below (12:28): "God has appointed in the church first apostles. In this way is fulfilled what is stated in Matt (20:26): "The first shall be last, and the last first." Then he gives an example, like men sentenced to death; for those condemned to death are reckoned last by men, as though not worthy to live. That is what the apostles were considered to be by worldly men: "We are accounted as sheep for the slaughter" (Ps 44:22).

Then when he says, we have become a spectacle, he indicates the cause of the contempt. In regard to this it should be noted that when people were condemned to death, men were summoned to the execution as to a spectacle, especially when they were condemned to be thrown to wild animals. Now because the apostles had been, as it were, appointed for death, he adds: we have become a spectacle to the world, as though the whole world had assembled to witness their slaughter: "Thou has bade us the taunt of our neighbors" (Ps 44:13). Then he explains what he meant by the word world, when he continues: to angels and to men, namely, good and evil. For good men came to the spectacle to sympathize and to witness an example of patience, but evil men to persecute and ridicule.

Those who love Christ are fools as far as the world is concerned.

Having filled his speech with much severity which conveys a sharper blow than any direct charge and having said, "Ye have reigned without us;" and "God hath set forth us last, as men doomed to death" he shows by what comes next how they are "doomed to death;" saying, We are fools, and weak, and despised, and hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place, and toil, working with our own hands:" which were very signs of genuine teachers and apostles. Whereas the others prided themselves on the things which are contrary to these, on wisdom, glory, wealth, consideration.

Desiring therefore to take down their self-conceit and to point out that in respect of these things, so far from taking credit to themselves, they ought rather to be ashamed; he first of all mocks them, saying, "Ye have reigned without us." As if he had said, "My sentence is that the present is not a time of honor nor of glory, which kind of things you enjoy, but of persecution and insult, such as we are suffering. If however it be not so; if this rather be the time of remuneration: then as far as I see," (but this he saith in irony,) "ye, the disciples, for your part have become no less than kings: but we the teachers and apostles, and before all entitled to receive the reward, not only have fallen very far behind you, but even, as persons doomed to death, that is, condemned convicts, spend our lives entirely in dishonors, and dangers, and hunger: yea insulted as fools, and driven about, and enduring all intolerable things."

Now these things he said that he might hereby cause them also to consider, that they should zealously seek the condition of the Apostles; their dangers and their indignities, not their honors and glories. For these, not the other, are what the Gospel requires. But to this effect he speaks not directly, not to shew himself disagreeable to them: rather in a way characteristic of himself he takes in hand this rebuke. For if he had introduced his address in a direct manner, he would have spoken thus; "Ye err, and are beguiled, and have swerved far from the apostolical mode of instruction. For every apostle and minister of Christ ought to be esteemed a fool, ought to live in affliction and dishonor; which indeed is our state: whereas you are in the contrary case."

But thus might his expressions have offended them yet more, as containing but praises of the Apostles; and might have made them fiercer, censured as they were for indolence and vainglory and luxuriousness. Wherefore he conducts not his statement in this way, but in another, more striking but less offensive; and this is why he proceeds with his address as follows, saying ironically, "But ye are strong and honorable;" since, if he had not used irony, he would have spoken to this effect; "It is not possible that one man should be esteemed foolish, and another wise; one strong, and another weak; the Gospel requiring both the one and the other. For if it were in the nature of things that one should be this, and another that, perchance there might be some reason in what you say. But now it is not permitted, either to be counted wise, or honorable, or to be free from dangers. If otherwise, it follows of necessity that you are preferred before us in the sight of God; you the disciples before us the teachers, and that after our endless hardships." If this be too bad for anyone to say, it remains for you to make our condition your object.

"We are fools for Christ's sake, but ye are wise in Christ."

Again, this also he spake in a way to abash them; implying that it is impossible for these contraries to agree, neither can things so distant from one another concur. "For how can it be," saith he, "that you should be wise, but we fools in the things relating to Christ?" That is: the one sort beaten and despised and dishonored and esteemed as nothing; the others enjoying honor and looked up to by many as a wise and prudent kind of people; it gives him occasion to speak thus: as if he had said, "How can it be that they who preach such things should be looked upon as practically engaged in their contraries?"

"We are weak, but ye are strong." That is, we are driven about and persecuted; but ye enjoy security and are much waited upon; howbeit the nature of the Gospel endureth it not.

"We are despised, but ye are honorable." Here he setteth himself against the noble and those who plumed themselves upon external advantages.

"Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and we toil, working with our own hands." That is, "It is not an old story that I am telling but just what the very time present bears me witness of: that of human things we take no account nor yet of any outward pomp; but we look unto God only." Which thing we too have need to practice in every place. For not only are angels looking on, but even more than they He that presides over the spectacle.

Let us not then desire any others to applaud us. For this is to insult Him; hastening by Him, as if insufficient to admire us, we make the best of our way to our fellow servants. For just as they who contend in a small theatre seek a large one, as if this were insufficient for their display; so also do they, who contending in the sight of God afterwards seek the applause of men; giving up the greater praise and eager for the less, they draw upon themselves severe punishment. What but this hath turned every thing upside down? this puts the whole world into confusion, that we do all things with an eye to men, and even for our good things, we esteem it nothing to have God as an admirer, but seek the approbation which cometh from our fellow-servants: and for the contrary things again, despising Him we fear men. And yet surely they shall stand with us before that tribunal, doing us no good. But God whom we despise now shall Himself pass the sentence upon us.

And again in another place he saith, "We are fools for Christ's sake, and sick, and despised, and dishonoured, and we have nothing." And while in this world in which we live we possess nothing, we hold everything in that which is ours.

And he says this again in order to shame them: While the apostles were beaten and despised for Christ, the Corinthians were respected and honored as wise and boasted as if all this were in Christ. Therefore he says: how is it possible for such opposites to coexist in people with the same way of thinking? No. It must be admitted that either our way of thinking is not in Christ, or yours; but to think not in Christ is unworthy of the apostles of Christ: therefore, you are mistaken.

That is, we are driven out, persecuted, while you enjoy safety (by weakness he everywhere means temptations). Again, you are glorious and noble, while we are in dishonor. All this he says out of strong indignation. The meaning is this: how is it possible that we suffer affliction while you enjoy safety and lead a happy life? So then, it is evident that you are not in a good condition; on the contrary, your present conduct is dishonorable and unworthy of apostles, and therefore you ought not to boast of it.

Then when he says, We are fools, he derides them in particular for scorning the apostles. First, he mentions the contempt; secondly, the cause (v. 11).

In regard to the first he taunts them for attributing greatness to themselves and shortcomings to the apostles. First, in regard to perfect understanding; hence he says: We are fools for Christ's sake, i.e., we are accounted fools, because we preach the cross of Christ: "The word of the cross is folly to those who are perishing (1 Cor 1:18), and also because we suffer reproach and opposition for the sake of Christ, in keeping with Wis (5:4): "We fools! We thought that his life was madness and that his end was without honor," and as exemplified in Ac (26:24): "Festus said with a loud voice, 'Paul, you are mad; your great learning is turning you mad.'" But you in your opinion are wise in Christ, namely, because you neither dare to confess His cross publicly nor suffer persecution for him: "The sluggard is wiser in his own eyes than seven men who can answer discreetly." (Pr 26:16).

Secondly, in regard to power to act when he says: We are weak, namely, in externals on account of the afflictions we endure: "I will all the more boast of my weaknesses" (2 Cor 12:9); but you in your opinion are strong, namely, in material things, because you live in security without harassment: "Woe to you who are heroes at drinking wine, and valiant men in mixing strong drink" (Is 5:22). You are held in honor, i.e., in your own eyes you are worthy of honor, because you do not suffer public shame: "I am a son of the wise, a son of ancient kings" (Is 19:11), but we in disrepute, according to your opinion and that of others, because we are considered contemptible: "God chose what is low and despised" (1 Cor 1:28). And yet the truth is the exact opposite, for only those who scorn God are worthy of scorn: "Those who despise me shall be lightly esteemed" (1 Sam 2:30).

And "let no one," saith he, "think that I speak only of the past:"

"Even unto this present hour we both hunger and thirst and are naked." Seest thou that all the life of Christians must be such as this; and not merely a day or two? For though the wrestler who is victorious in a single contest only, be crowned, he is not crowned again if he suffer a fall.

"And hunger;" against the luxurious. "And are buffeted;" against those who are puffed up. "And have no certain dwelling-place;" for we are driven about. "And are naked;" against the rich.

What, he says, is the point of recalling the past? Look at what is now — at how you are drowning in pleasures, while we are quite the opposite.

That is, we are beaten. He says this against the arrogant.

That is, they persecute us; we flee. This is against the rich.

Then when he says, To the present hour, he discloses the cause of this scorn: first, he assigns the lack of temporal goods as the cause; secondly, the evils they suffered (v. 12); thirdly, he reaches his conclusion (v. 15).

As to the first he mentions the privations they suffered in necessary things; hence in regard to food and drink he says: To the present hour we hunger and thirst, namely, without interruption form the time of our conversion to the present moment: "In hunger and thirst" (2 Cor 11:17). As to clothing he says: we are ill-clad, i.e., because of our need for clothing, since we are sometimes despoiled: "They lie all night naked, without clothing, and have no covering in the cold" (Jb 24:7). But this seems to conflict with Ps 37 (v. 25): "I have not seem the righteous forsaken or his children begging bread." The answer is that although the apostles suffered, they were not abandoned, because divine providence set limits to their abundance and their needs according to what was suitable for exercising virtue. Hence the Apostle says in Phil (4:12): "I have learned the secret of facing plenty and hunger, abundance and want. I can do all things in him who strengthens me."

Secondly, he mentions their lack of things pertaining to the better aspects of human life, the first of which is respect from others. But they received the opposite: We are buffeted, which aims more at shame than punishment; hence we read of Christ that they spat in His face and slapped him. The second is peace and quiet. Here again they endured the opposite: and homeless, both because they were expelled from place to place by their persecutors: "If they persecute you in one city, flee to another" (Matt 10:23), and because they went everywhere to perform their office: "I have appointed you that you should go" (Jn. 15:16).

"And labor;" now against the false apostles who endure neither toil nor peril, while they themselves receive the fruits. "But not so are we," saith he: "but together with our perils from without, we also strain ourselves to the utmost with perpetual labor. And what is still more, no one can say that we fret at these things, for the contrary is our requital to them that so deal with us: this, I say, is the main point, not our suffering evil, for that is common to all, but our suffering without despondency or vexation. But we so far from desponding are full of exultation. And a sure proof of this is our requiting with the contrary those who do us wrong."

Now as to the fact that so they did, hear what follows.

"Being reviled, we bless; being persecuted, we endure; being defamed, we entreat; we are made as the filth of the world." This is the meaning of "fools for Christ's sake." For whoso suffers wrong and avenges not himself nor is vexed, is reckoned a fool by the heathen; and dishonored and weak. And in order that he might not render his speech too unpalatable by referring the sufferings he was speaking of to their city, what saith he? "We are made the filth," not, "of your city," but, "of the world." And again, "the off-scouring of all men;" not of you alone, but of all. As then when he is discoursing of the providential care of Christ, letting pass the earth, the heaven, the whole creation, the Cross is what he brings forward; so also when he desires to attract them to himself hurrying by all his miracles, he speaks of his sufferings on their account. So also it is our method when we be injured by any and despised, whatsoever we have endured for them, to bring the same forward.

"The offscouring of all men, even until now." This is a vigorous blow which he gave at the end, "of all men;" "not of the persecutors only," saith he, "but of those also for whom we suffer these things: Oh greatly am I obliged to them." It is the expression of one seriously concerned; not in pain himself, but desiring to make them feel, that he who hath innumerable complaints to make should even salute them. And therefore did Christ command us to bear insults meekly that we might both exercise ourselves in a high strain of virtue, and put the other party to the more shame. For that effect one produces not so well by reproach as by silence.

This puts to shame those who dare to preach for profit and gain.

And, – what is most important of all, he says, – we do not even consider ourselves unfortunate amid such calamities. And how is this evident? From the fact that we repay those who afflict us with the opposite. For those who revile us, we bless, and those who inflict upon us even harsher injuries (this is the meaning of "defaming," that is, the most severe injury) we "entreat" (παρακαλοΰμεν), that is, in return for defamation we repay them with words gentle and kind (this is the meaning of "entreating," that is, speech that is gentle). For such conduct, Christians are considered mad!

The third is help from servants. But they experienced the opposite: and we labor, working with our own hands, both because they often received nothing from anyone to support them and because they earned their living by the work of their own hands either to avoid being a burden to the faithful or to rebuff false apostles who preached for money, and also because they wanted to give the idle an example of work, as he says in 2 Th (3:9); hence Paul says: "These hands ministered to my necessities, and to those who were with me" (Ac 20:34).

Then when he says, we are reviled, we bless, he mentions the evils when the apostles endured: first, in words when he says: we are reviled, i.e., men speak evil of us either to detract us or to insult us to even to curse us: "All curse me" (Jer 15:10), and we bless, i.e., return good for evil: "Do not return evil for evil, but on the contrary, bless" (1 Pt 3:9). Secondly, in deeds; hence he says: when persecuted, not only because we are chased from place to place, which is persecution in the strict sense, but also because we are harassed in many ways: "Many are my persecutors and my adversaries" (Ps 119:157), and we endure it, namely, in Christ: "A patient man will endure until the right moment" (Sir 1:23).

Let not then any one deceive you, as indeed ye are not deceived; for ye are wholly devoted to God. For when there is no evil desire within you, which might defile and torment you, then do ye live in accordance with the will of God, and are [the servants] of Christ. Cast ye out that which defiles you, who are of the most holy Church of the Ephesians, which is so famous and celebrated throughout the world.

Let my spirit be counted as nothing for the sake of the cross, which is a stumbling-block to those that do not believe, but to us salvation and life eternal. "Where is the wise man? where the disputer? " Where is the boasting of those who are styled prudent? For our God, Jesus Christ, was, according to the appointment of God, conceived in the womb by Mary, of the seed of David, but by the Holy Ghost. He was born and baptized, that by His passion He might purify the water.

Behold, again I say and testify; let him laugh that will, let him scoff that listeth. Hereunto are we set, to be laughed at and mocked, to suffer all things. We are "the offscouring" of the world, as blessed Paul says.

"Being reviled, we bless; being persecuted, we endure; being defamed, we entreat; we are made as the filth of the world." This is the meaning of "fools for Christ's sake." For whoso suffers wrong and avenges not himself nor is vexed, is reckoned a fool by the heathen; and dishonored and weak. And in order that he might not render his speech too unpalatable by referring the sufferings he was speaking of to their city, what saith he? "We are made the filth," not, "of your city," but, "of the world." And again, "the off-scouring of all men;" not of you alone, but of all. As then when he is discoursing of the providential care of Christ, letting pass the earth, the heaven, the whole creation, the Cross is what he brings forward; so also when he desires to attract them to himself hurrying by all his miracles, he speaks of his sufferings on their account. So also it is our method when we be injured by any and despised, whatsoever we have endured for them, to bring the same forward.

"The offscouring of all men, even until now." This is a vigorous blow which he gave at the end, "of all men;" "not of the persecutors only," saith he, "but of those also for whom we suffer these things: Oh greatly am I obliged to them." It is the expression of one seriously concerned; not in pain himself, but desiring to make them feel, that he who hath innumerable complaints to make should even salute them. And therefore did Christ command us to bear insults meekly that we might both exercise ourselves in a high strain of virtue, and put the other party to the more shame. For that effect one produces not so well by reproach as by silence.

What is "offscouring"? Everything that is swept away or wiped off as worthless. Thus, if someone wipes away something filthy with a sponge, they call it offscouring. This also means "dust, trampled by all"; for to trample (περιφάν) is the same as to wipe around with a sponge. So the apostle says: we are worthy of being rejected and regarded as offscouring not only by you, but by the whole world and all people, and not just for a time, but even unto this day. Note what a Christian ought to be like; note that he is obligated to strive until the very end.

Thirdly, he touches on the cause of each when he says: we are slandered, i.e., we are called sorcerers, evil-doers and enemies of God: "The hour comes what whosoever kills you, will think that he does a service to God" (Jn. 16:2); Why not do evil that good may come?—as some people slanderously charge us with saying." (Rom 3:8); yet we entreat God for those who persecute and slander us: "Love your enemies and pray for those who persecute you" (Matt 5:44).

Then when he says, we have become, he sums up their contempt, saying: On account of the foregoing we have become, and are now, as the refuse of the world, i.e., both Jews and Gentiles think that the world is befouled by us and that it would be cleansed by our slaughter, the offscouring of all. Offscouring is the filth scraped from fruit or iron or any other things. He says, and are now, because they suffer these things without interruption. But it will stop sometime according to Wis (5:4): "This is the man whom we once help in derision and made a byword of reproach," and then continues in (5:5): "Why has he been numbered among the songs of God?"

Paul is acting here like a good physician who alleviates the pain caused by his operation to remove the disease, so that the sick person will let himself be cured.

Then since he saw that the blow could not well be borne, he speedily heals it; saying, "I write not these things to shame you, but to admonish you as my beloved children." "For not as abashing you," saith he, "do I speak these things." The very thing which by his words he had done, this he says he had not done: rather he allows that he had done it, not however with an evil and spiteful mind. Why, this mode of soothing is the very best, if we should say what we have to say and add the apology from our motive. For not to speak was impossible, since they would have remained uncorrected: on the other hand, after he had spoken, to leave the wound untended, were hard. Wherefore along with his severity he apologizes: for this so far from destroying the effect of the knife, rather makes it sink deeper in, while it moderates the full pain of the wound. Since when a man is told that not in reproach but in love are these things said, he the more readily receives correction.

However, even here also is great severity, and a strong appeal to their sense of shame, in that he said not, "As a master" nor yet "as an apostle," nor yet "as having you for my disciples; (which had well suited his claims on them;) but, "as my beloved children admonish you. And not simply, children; but, "longed after." "Forgive me," saith he. "If anything disagreeable has been said, it all proceeds of love." And he said not, "I rebuke" but "I admonish." Now, who would not bear with a father in grief, and in the act of giving good advice? Wherefore he did not say this before, but after he had given the blow.

"What then?" some might say; "Do not other teachers spare us?" "I say not so, but, they carry not their forbearance so far." This however he spake not out at once, but by their professions and titles gave indication of it; "Tutor" and "Father" being the terms which he employs.

I do not write this to shame you, he says, and not with an evil and hateful intention do I say this; but "as beloved children" (I admonish you), and not simply children, but "beloved." Forgive me, then, if I have said anything offensive, for this comes from love. And he did not say: I reproach, but "I admonish." Who would not endure a father's admonition?

After censuring the Corinthians for rashly judging the apostles and presumptuously despising them, the Apostle now applies himself to correcting them. First, by oral advice; secondly, by examples (v. 16); thirdly, with the rod of correction (v. 18).

In regard to the first he does three things: first, he tells how he means to admonish them, saying: I write these things, which I have said so far in the epistle, not to make you ashamed in an evil way, which leads to despair, although I would like you to be bewildered with the sort of confusion that avoids sin: "There is a confusion that brings sin, and there is a confusion that brings glory and grace" (Sir 4:25). But to admonish you with the above advice as my beloved children: "Do you have children? Discipline them and make them obedient from their youth" (Sir 7:25).

Paul is telling the Corinthians that nobody else will ever love them the way he does.

A eunuch, then, does not mean a man who has been castrated, nor even an unmarried man, but a man who is unproductive of truth. Formerly he was "dry wood," but if he obeys the word and observes the sabbaths by abstaining from sins and keeps the commandments, he will be in higher honour that those who are educated in word alone and fail to do what is right. "Little children," says our teacher, "a little while longer I am with you." That is why Paul also instructs the Galatians in these words: "My little children, with whom I travail in birth again until Christ be formed in you." And again he writes to the Corinthians: "For though you may have ten thousand instructors in Christ, yet you have not many fathers. For in Christ I have begotten you through the gospel." On this account a eunuch shall not enter into God's assembly, that is, the man who is unproductive and unfruitful both in conduct and in word; but blessed are those who have made themselves eunuchs, free from all sin, for the sake of the kingdom of heaven by their abstinence from the world.

"For though," saith he, "ye have ten thousand tutors in Christ, yet have ye not many fathers." He is not here setting forth his dignity, but the exceeding greatness of his love. Thus neither did he wound the other teachers: since he adds the clause, "in Christ:" but rather soothed them, designating not as parasites but as tutors those among them who were zealous and patient of labor: and also manifested his own anxious care of them. On this account he said not, "Yet not many masters," but, "not many fathers." So little was it his object to set down any name of dignity, or to argue that of him they had received the greater benefit: but granting to the others the great pains they had taken for the Corinthians, (for that is the force of the word Tutor,) the superiority in love he reserves for his own portion: for that again is the force of the word Father.

And he saith not merely, No one loves you so much; a statement which admired not of being called in question; but he also brings forward a real fact. What then is this? "For in Christ Jesus I begat you through the Gospel. In Christ Jesus." Not unto myself do I impute this. Again, he strikes at those who gave their own names to their teaching. For "ye," saith he, "are the seal of mine Apostleship." And again, "I planted:" and in this place, "I begat." He said not, "I preached the word," but, "I begat;" using the words of natural relationship. For his one care at the moment was, to shew forth the love which he had for them. "For they indeed received you from me, and led you on; but that you are believers at all came to pass through me." Thus, because he had said, "as children;" lest you should suppose that the expression was flattery he produces also the matter of fact.

And again, "In Christ Jesus I have begotten you through the Gospel."

The father is the one who has sown the seed of the gospel in their souls. The guides are those who have taken the child later on and helped him develop.

He says specifically "sons of men," and not men promiscuously; thus exhibiting to us those who were the children of men truly so called, choice men, apostles. "For," says he, "I have begotten you through the gospel; " and "Ye are my children, of whom I travail again in birth.

Grant, now, that Abraham is our father; grant, too, that Paul is. "In the Gospel," says he, "I have begotten you." Show yourself a son even of Abraham.

Well then, you will say, do others not love you? They do, he says, but not as I do. For they are tutors, but I am a father. So with children, although there is one father, while there may be many tutors, yet the affection of all of them together toward the children is far less in comparison with the love of one alone, that is, the father: so it is likewise between us. Note, incidentally, that he added the words "in Christ" to the tutors; this was so as not to strike them down entirely. However, although he attributed to them (the tutors) the more difficult task (for such is the duty of a tutor), he reserved the superiority of love for himself.

Explaining in what way he is a father to them, he says: with the assistance of Christ "I begot you through the gospel," that is, I do not attribute this work to myself, as many among you do, but to Christ. He did not say, I taught, but: I begot, showing by the reference to nature his love for them and that they are his closest disciples, as he expresses this thought throughout the entire epistle.

Secondly, he shows the correct way to admonish, saying: For though you have countless guides in Christ, you do not have many fathers. Here it should be noted that a father is one who begets, but a guide nurses and trains the child: "The law was our custodian until Christ came" (Gal 3:24). Therefore, the Apostle calls himself their father in Christ, because he was the first to preach the Gospel to them.

Hence he assigns the reason for this when he continues: For I became your father in Christ Jesus through the gospel. But begetting is a process leading to life; and man lives in Christ by faith: "In the flesh I live now by faith in the Son of God" (Gal 2:20). Faith, however, comes by hearing; and hearing by word, as it says in Rom (10:17). Hence the word of God is the seed by which the Apostle begot them in Christ: "By his own will he has begotten us by the word of truth" (Jas 1:18). But he calls others instructors, because they helped them after receiving the faith. In this way we are given to understand that as far as the preaching of the Gospel is concerned, there is the same relationship between instructor and father as that of waterer and planter and that of builder and superstructure to layer of foundation.

Paul wants them to be imitators of him in these things, so that just as he has endured many hardships from unbelievers for their salvation and is still doing so as long as he preaches the free gift of God's grace day and night, so they too ought to remain in his faith and doctrine and not accept the evil teachings of false apostles.

"I beseech you, be ye imitators of me, as I also am of Christ." Astonishing! How great is our teacher's boldness of speech! How highly finished the image, when he can even exhort others hereunto! Not that in self-exaltation he doth so, but implying that virtue is an easy thing. As if he had said, "Tell me not, 'I am not able to imitate thee. Thou art a Teacher, and a great one.' For the difference between me and you is not so great as between Christ and me: and yet I have imitated Him."

On the other hand, writing to the Ephesians, he interposes no mention of himself, but leads them all straight to the one point, "Be ye imitators of God," is his word. But in this place, since his discourse was addressed to weak persons, he puts himself in by the way.

And besides, too, he signifies that it is possible even thus to imitate Christ. For he who copies the perfect impression of the seal, copies the original model.

Let us see then in what way he followed Christ: for this imitation needs not time and art, but a steady purpose alone. Thus if we go into the study of a painter, we shall not be able to copy the portrait, though we see it ten thousand times. But to copy him we are enabled by hearing alone. Will ye then that we bring the tablet before you and sketch out for you Paul's manner of life? Well, let it be produced, that picture far brighter than all the images of Emperors: for its material is not boards glued together, nor canvass stretched out; but the material is the work of God: being as it is a soul and a body: a soul, the work of God, not of men; and a body again in like wise.

Paul is saying to the Corinthians: "Be humble as I am humble, suffer as I suffer. It is by your sufferings, not by your gifts, that you will be rated."

By this Paul meant that if he was humble, they should also be humble. What he was prepared to suffer, they should be prepared to suffer. They were to glory in their hardships, not in their blessings.

Be imitators of me in all things, he says; be not puffed up by either wisdom or wealth, and do not be hostile toward the brethren, but place both wisdom and wealth in love for Christ and for the brethren. Notice the goodness of heart: he entreats, and does not command. And to offer oneself as a model for imitation — this is a sign of great boldness.

Then when he says, I urge you, the, he starts to correct them with his own example. First, he urges them to follow his example, saying: Then, since you are my children and good children should imitate their fathers, I urge you, be imitators of me, so as not to judge rashly (just as I don't, because I do not ever presume to judge myself) but to think humbly of yourselves and highly of others. Hence it wasn't by chance that he had said earlier: We are weak, but you are strong, "but that we might give ourselves a pattern unto you to imitate us" (2 Th 3:4). Note that here he is calling the same persons brothers, whom he had just called his children. However, he had called them his children in Christ, because he had begotten them not for himself but for Christ; and because he himself had been begotten in Christ, he could regard them as his brothers and his children. Consequently, they should have imitated him as a father to the same degree as he imitated Christ, Who is the main father of all. This, therefore, removes from subjects an excuse for following the evil examples of their prelates; they should rather imitate their prelates only to the degree that they imitate Christ, Who is the infallible standard of truth. Hence He gave Himself as an example to the apostles when he said: "I have given you an example, that as I have done so you also do" (Jn. 13:15). Paul, of course, followed this example: "My foot has followed his steps, I have kept his way, and have not declined from it" (Jb 23:11).