We are fools for Christ’s sake, but you are wise in Christ; we are weak, but you are strong; you are honourable, but we without honour.

“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.”

“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.”

“After the apostle rebuked the Corinthians for the rashness by which they were judging the ministers of Christ, here he attacks their pride, by which they were despising the ministers of Christ. And concerning this he does three things. First he sets forth what he intends; second he assigns the reason, at the words *for who distinguishes you?* Third, speaking ironically, he mocks their contempt, at the words *you are already filled*. Concerning the first, it must be considered that the apostle above, wishing to check the contentions of the Corinthians which they were having on account of their ministers, had used the names of the good ministers of Christ, as above at I, 12 he said: *each one of you says: I indeed am of Paul, but I am of Apollo, and I am of Cephas*; and above at III, 22 where he said: *whether Paul, or Apollo, or Cephas*, and yet they were not glorying about the good ministers of Christ, nor were they dissenting on account of them, but on account of the pseudo-apostles, whom he did not wish to name, lest he should seem to speak against them out of hatred or envy; but in their place he had put his own name and the names of the other good preachers, and this is what he says, *now these things, brethren*, namely, what I said about the ministers, about whom you glory, and for whom you contend, *I have transferred*, that is, speaking figuratively, I have transferred, *to myself and Apollo*. For it says in Prov. I, 6: *they will attend to the parable and the interpretation, the words of the wise and their riddles*. And this *on account of you*, that is, for your benefit, II Cor. IV, 15: *all things are for your sake, that you may learn in yourselves*, lest one of you *be puffed up*, that is, become proud, against another, his neighbor, *for another*, namely for whichever minister of Christ, *above what is written*, that is, beyond the form described to you in what was said before. For it is said in Wis. IV, v. 19: *bursting them, puffed up, without voice*. Then, when he says *for who distinguishes you?*, he assigns the reason why one ought not to be puffed up against another. And first he sets down the reason, saying *for who distinguishes you?* This can be understood in two ways: in one way thus: who distinguishes you from the mass of the lost? You cannot distinguish yourself: hence you do not have in yourself grounds to be proud against another. And concerning this distinguishing it is said in Ps. XLII, 1: *judge me, O God, and distinguish my cause from an unholy nation*. In another way it can be understood, *who distinguishes you*, namely making you superior to your neighbor? This you cannot do, and hence you ought not to be proud against him. And concerning this distinguishing it is said in Eccli. XXXIII, 11: *in the great discipline of the Lord he separated them, and changed their ways*. But among men, insofar as they are faithful to Christ, there is no distinction, because, as is said in Rom. XII, 5, *we, being many, are one body in Christ*. And Peter says: *he makes no distinction between us and them, purifying their hearts by faith*. Second, he excludes a certain reasoning. For someone might be distinguished from the good or from the bad, being better than they on account of goods that he has, such as faith, wisdom, and the like. But the apostle excludes this, saying *what do you have that you have not received?* As if to say: nothing. For all goods are from God, according to that word of Ps. CIII, 28: *when you open your hand, all things will be filled with goodness*; and Par. XXIX, 14: *all things are yours, and what we have received from your hand, we have given back to you*. And from this he concludes his point, saying *but if you have received it, why do you glory as if you had not received it?* He therefore glories as one not receiving, who glories about himself, and not about God, as is said of certain persons in Ps. XLVIII, v. 7: *who trust in their own strength, and glory in the abundance of their riches*. And to this pertains the first species of pride, namely when someone, being proud, says that what he has he has from himself, according to that word of Ps. XI, 5: *our lips are our own, who is our lord?* But he glories as one receiving, who, ascribing all things to God, glories about him, as was said above: *he who glories, let him glory in the Lord*. To glory in this way is not to be proud, but to be humbled under God, to whom man gives glory, according to that word of Eccli. at the end: *to him who gives me wisdom, I will give glory*. Then, when he says *you are already filled*, he mocks their pride, since they were despising the apostles of Christ. And first in general, second in particular, at the words *we are fools*, etc. Concerning the first he does two things. First he mocks in them the fact that they presumed too much about themselves; second he derides in them the fact that they despised the apostles, at the words *for I think that God*, etc. Concerning the first he does two things. First he mocks them for the presumption by which they attributed to themselves what they did not have; second he mocks them for this, that they attributed to themselves alone what they did not have alone, at the words *you reign without us*. Now they attributed to themselves an abundance of goods, some of which are interior; and as to this he says *you are already filled*, that is, it seems to you that you are filled, that is, abundantly refreshed with spiritual sweetness, of which it is said in Ps. XVI, 15: *I shall be satisfied when your glory shall be manifested*. But it could truly be said to them that you are already filled, not with fullness, but with disgust, according to that word of Prov. XXVII, 7: *the soul that is full will tread upon the honeycomb*. But some are exterior goods, and as to this he says *you have already become rich*, as it seems to you, namely with spiritual riches, of which it is said in Is. c. XXXIII, 6: *the riches of salvation are wisdom and knowledge*. Similar is what is said in Apoc. III, v. 17: *you say, I am rich, and made wealthy, and have need of nothing*. But against this seems what he said above at the beginning, saying that *in all things you have been made rich in him, in all utterance, and in all knowledge*, etc. But it must be said that above he spoke as to the good among them, but here he speaks as to the presumptuous, who were proud about what they did not have. And satiety and riches can be distinguished otherwise, so that satiety is referred to the use of grace, by which one enjoys spiritual things; but riches to the very habits of the graces. Second, when he says *you reign without us*, he mocks them for attributing to themselves alone what they did not have. Hence he says *you reign without us*, that is, thus it seems to you, that the kingdom belongs to you, not to us. For thus they were deceived by the pseudo-apostles, so as to believe that they alone had the truth of the faith, which consists in the kingdom of God, but that the apostle and his followers were in error. Against whom it is said in Is. V, 8: *shall you dwell alone in the midst of the earth?* And lest the apostle should seem to say this out of envy, he adds *would that you did reign*. For he wishes that they might have the true faith, according to that word of Act. XXVI, 29: *I wish that all who hear would become such as I also am, except these bonds*. And so that he might offer them examples of humility, he adds *that we also might reign with you*, as if to say: if you have some excellence, we do not disdain to follow you, as you disdain to follow us, against what is said in Gal. IV, v. 18: *it is good to be zealous in good always*. And it must be noted that the apostle here touches on four species of pride, of which the first is when someone thinks that what he has, he does not have from God, which he touches saying *why do you glory as if you had not received it?* And this can also be reduced to the second species, by which someone thinks he has received by his own merits. The third species is when someone boasts that he has what he does not have, and as to this he says *you are already filled, you have already become rich*. The fourth species is when someone, despising the rest, wishes to be seen singularly, and to this pertains what he says *you reign without us*. Then, when he says *I think that God*, etc., he mocks them for this, that they despised the apostles of Christ, and first he sets down the contempt ironically; second the cause of the contempt, at the words *because we have become a spectacle*. He says therefore first: I said before, that you reign without us, *for I think*, that is, you seem to think, that *God has shown us the apostles as the last*, though it is said below at c. XII, 28 that God has placed in the Church first apostles. For thus is fulfilled what is said in Matth. XX, 16: *the first shall be last, and the last first*. And he gives an example: *as it were destined to death*. For those who are condemned to death are held as the last among men, as being unworthy to live, and such the apostles are considered by worldly men, according to that word of Ps. XLIII, 22: *we are esteemed as sheep for the slaughter*. Then, when he says *because a spectacle*, he assigns the cause of the contempt. Concerning which it must be considered that when some are condemned to death, men are called together to their killing, as it were to a spectacle, and this happened most of all in the case of those who were condemned to the beasts. Because the apostles were as it were destined to death, he adds *because we have become a spectacle to the world*, as if the whole world ran together to watch our killing, according to that word of Ps. XLIII, v. 14: *you have made us a reproach to our neighbors*. He explains, however, what he means by the name "world," when he adds *and to angels, and to men*, namely good and bad. For to their spectacle ran together good angels to strengthen, but bad ones to attack; good men to have compassion and to take an example of patience, bad men to persecute and to mock. Then, when he says *we are fools*, etc., he mocks them in particular, in that they despised the apostles. And concerning this he does two things. First he sets down the contempt; second the cause of the contempt, at the words *even to this hour*, etc. Concerning the first he mocks their contempt as to this, that they attributed excellence to themselves, and deficiency to the apostles. And first as to perfection of intellect. And as to this he says *we are fools for Christ's sake*, that is, we are considered fools, because we preach the cross of Christ, above I, 18: *the word of the cross is foolishness to those who perish*, and also because on account of Christ we endure reproaches and contentions, according to that word of Wis. V, 4: *we fools esteemed their life madness*. Likewise, as is read in Act. c. XXVI, 24, Festus said to Paul: *you are mad, Paul, much learning is turning you to madness*. *You*, according to your own estimation, *are wise in Christ*, because namely you neither dare to confess his cross publicly, nor endure persecution for him. Prov. XXVI, 16: *the sluggard seems wiser to himself than seven men who give answer*. Second, as to power of action, when he says *we are weak*, we are considered so, namely, in exterior things, on account of the afflictions which we endure. II Cor. XII, 9: *I will gladly glory in my infirmities*. *But you*, namely according to your own estimation, *are strong*, namely in bodily things, because you live securely without tribulation. Is. V, 22: *woe to you who are mighty to drink wine, and strong men to mix drunkenness*. *You are noble*, namely, according to your own estimation, that is, worthy of honor, who outwardly suffer no insults. Is. XIX, 11: *I am the son of the wise, the son of ancient kings*. *But we are ignoble*, according to your estimation and that of others, because we are held in contempt. Above I, 27: *the things that are contemptible in the world and ignoble God has chosen*. And yet according to the truth of the matter it is the reverse. For only those are contemptible who despise God, according to that word of I Kings c. II, 30: *but those who despise me shall be ignoble*. Then, when he says *even to this hour*, etc., he assigns the cause of the contempt. And first he sets down as the cause the lack of temporal goods; second the evils which were understood in them, at the words *we are cursed and we bless*; third he concludes his point, at the words *as it were the refuse*. Concerning the first he does two things. First he sets down the lack which they suffered in necessary things. Hence as to what pertains to food, he says *even until this hour*, that is, continuously from our conversion up to the present time, *we hunger and thirst*. II Cor. XI, 27: *in hunger and thirst*. But as to clothing, he adds *and we are naked*, that is, on account of lack of garments, because they were also sometimes stripped. Job XXIV, 7: *men strip the naked, taking away their garments, who have no covering in the cold*. But against this seems what is said in Ps. XXXVI, v. 25: *I have not seen the just forsaken, nor his seed seeking bread*. But it must be said that the apostles suffered in such a way that they were not forsaken, because divine providence moderated in them both abundance and want, as much as was expedient for them for the exercise of virtue. Hence also the apostle, Phil. IV, 11 ff.: *everywhere and in all things I have been instructed, both to be full, and to be hungry; both to abound, and to suffer need; I can do all things in him who strengthens me*. Second, he sets down their lack of those things which pertain to the well-being of human life, the first of which is reverence shown by men, against which he says *and we are buffeted*, which indeed happens more for reproach than for punishment. Hence of Christ we read in Matth. XXVI, 67, that *they spat in his face, and buffeted him*. Second, rest in a place is required, against which it is said *and we are unsettled*, both because they were driven by persecutors from place to place, according to that word of Matth. X, 23: *if they persecute you in one city, flee into another*, and also because for the carrying out of their office they ran about everywhere, according to that word of Io. c. XV, 16: *I have appointed you that you should go*. Third, the help of those ministering is required, against which it is said *and we labor, working with our own hands*, both because sometimes no one gave them means of sustenance; and also because by the labor of their hands they acquired their living, either to avoid burdening the faithful, or to repel the pseudo-apostles, who preached for gain, as is found in II Cor. XII, 16 ff.; and also, so as to give the idle an example of laboring, as is found in II Thess. III, 9. Hence Paul says, Act. XX, v. 34: *these hands have ministered to my necessities, and to those who are with me*. Then, when he says *we are cursed*, etc., he sets down the evils which the apostles suffered. And first in words, when he says *we are cursed*, that is, men speak evil of us, either to detract, or to inflict insults, or even by imprecating evils. Jer. XV, v. 10: *all curse me*. *And we bless*, that is, we render good for evil, according to that word of I Pet. III, 9: *not rendering evil for evil, but contrariwise blessing*. Second, in deeds, and as to this he says *we suffer persecution*, not only as to this, that we are driven from place to place, which is properly called persecution, but as to this, that we are troubled in many ways, according to that word of Ps. CXVIII, 157: *many are they who persecute me and afflict me*. *And we endure*, namely all things patiently in Christ. Eccli. I, 29: *even to a time the patient will endure*. Third, he touches the cause of both, when he says *we are blasphemed*, that is, blasphemies are imposed upon us, since we are called magicians or evildoers, and are reputed enemies of God, according to that word of Io. c. XVI, 2: *the hour comes, that whoever kills you will think he does a service to God*; and Rom. III, 8: *as we are blasphemed, and as some affirm that we say, let us do evil, that good may come*. Yet, *we beseech God for those who persecute and blaspheme us*, according to that word of Matth. V, 44: *pray for those who persecute and calumniate you*. Then, when he says *as it were the refuse*, etc., he concludes from all that has been said their contempt, saying: and on account of all that has been said we have become *as it were the refuse of this world*, that is, we are reputed both by Jews and by Gentiles, as those by whom the world is defiled: and that by our killing the world may be purged, and *as it were we are the offscouring of all*. That is called offscouring which is any refuse, whether of fruit, or of iron, or of any other thing. And this *even until now*, because indeed we continually suffer this. But at some time it will cease, according to that word of Wis. V, 3, where it is said from the mouth of the wicked: *these are they whom we once held in derision, and as a byword of reproach*. And afterward it is added: *how then are they numbered among the sons of God?*”

“We are fools for Chrisfs sake, but ye are wise in Christ This is a continuation of the irony of ver. 8. We are reckoned fools because of Christ crucified, whom we preach, and for whose sake we seem to expose ourselves rashly to so many dangers. For 86 FIRST EPISTLE TO THE the Cross is to the Greeks foolishness. But you in your own eyes are wise in the Gospel of Christ, because of the eloquence and philosophy which you mingle with it, and because you take care to so preach Christ that you run no risk for His sake. We are weak , as bearing without resistance many grievous adversities, such as hunger, thirst, nakedness, toils, injuries, cursings, persecutions, as is said in ver. n. But ye are strong. For you easily by your worldly eloquence, wisdom, and friendship turn the edge of all evils that attack you. Ye are honourable , but we are despised. You are honoured, we are held in no honour. He teaches modestly, but yet sternly by his own example as a teacher, that the Christian’s boast must not be in renown, wealth, wisdom, eloquence, or the applause of men, but in being despised by others, and in despising glory, and in the Cross of Christ; and especially is this true of the Christian teacher and preacher. So S. Chrysostom. And in this way he endeavours to shame these self-indulgent, vain, and luxurious teachers, and also the Corinthians who preferred to follow such men, rather than the Apostles of Christ, who were giving for them their strength, their substance, and their lives. So Isaiah (viii. 18) says, in the name of himself and the other Prophets, as well as of Paul and the Apostles, “ Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel” And as the Annales Minorum relate, S. Francis used to say that he was a despised fool of Christ’s in the world, and was for this beloved of Christ Himself. Ver. 1 1. — Even unto this present hour we . . . have no certain dwellingplace. This remarkable description of the Apostle’s life is very like that contained in the Second Epistle (xi. 23), which those that are called to the ministry ought to put before them as an example, as the Apostolic men of great zeal do in England, Holland, India, and Japan. S. Chrysostom {Horn, 52 on Acts of the Apostles) says excellently on the words of xxvi. 29 : “ Such is the soul that is raised on high by celestial love that it thinks itself a prisoner for Christ because of the greatness of the promised glory. For as one in love has no eyes for any THE POWER OF LOVE 87 save her he loves, who is to him everything, so he who has been laid hold of by Christs fire becomes like one who should be living alone on the earth, caring nothing for glory and shame. For he so utterly despises temptations and scourgings and imprisonment that it is as though another body endured them, or as though he possessed a body made of granite. For he laughs at those things which are pleasant in this life ; he does not feel their force as we do ; his body is to him as the body of one dead. So far is he from being taken captive by any passion, as gold that has been purified in the fire is from showing any stain. All this is effected by the love of man for God, when it is great” But we do not attain this height because we are cold, and ignorant of this Divine philosophy. The philosopher Diogenes saw this, though but darkly and afar off, for when he was asked what men were the noblest, he replied, “They that despise riches and glory and pleasure and life; they that draw their force from the opposite things to these, from poverty, obscurity, hunger, thirst, toil and death.” Diogenes saw this, but could not practise it, for he was himself a slave to vain-glory”

“We are fools for Christ's sake,.... They were so in the esteem of men, for their close attach merit to a crucified Christ; and for preaching the doctrine of salvation by him; and for enduring so much reproach, affliction, and persecution, for his sake and the Gospel's: but ye are wise in Christ. This is ironically said; for his meaning is not that they were truly wise in Christ, in the knowledge and faith of him, in preaching his Gospel, or professing his name; but they were so in their own eyes, and made use of much worldly wisdom and carnal policy in their profession of religion. Their ministers took care to preach, and they to profess Christ, in such a manner as to retain the favour of the world, and to escape reproach and persecution. We are weak; in your account; our bodily presence is weak, and speech contemptible; we are men of mean capacities and abilities; nor are we able to express ourselves in that strong and masculine way, with those masterly strokes of eloquence and oratory your ministers do; or we are pressed down with infirmities, and afflictions, and persecutions. But ye are strong; your ministers are men of great parts, strong voice, masculine language, and powerful oratory; and you abound in outward prosperity, and are free from persecution for the cross of Christ. Ye are honourable; high in the favour and esteem of men for your wisdom and learning, your riches and wealth, power and grandeur. But we are despised; are in dishonour and disgrace, for the mean appearance we make, the Gospel we preach, and the cross we bear.”

“We are fools for Christ's sake - Here he still carries on the allusion to the public spectacles among the Romans, where they were accustomed to hiss, hoot, mock, and variously insult the poor victims. To this Philo alludes, in his embassy to Caius, speaking of the treatment which the Jews received at Rome: ὡσπερ γαρ εν θεατρῳ κλωσμοσυριττοντων, καταμωκωμενων, αμετραχλευαζοντων· "For, as if exhibited upon a theater, we are hissed, most outrageously hooted, and insulted beyond all bounds." Thus, says the apostle, we are fools on Christ's account; we walk in a conformity to his will, and we bear his cross: and did we walk according to the course of this world, or according to the man-pleasing conduct of some among you, we should have no such cross to bear. Ye are wise in Christ - Surely all these expressions are meant ironically; the apostles were neither fools, nor weak, nor contemptible; nor were the Corinthians, morally speaking, wise, and strong, and honorable. Change the persons, and then the epithets will perfectly apply.”

“Irony. How much your lot (supposing it real) is to be envied, and ours to be pitied. fools-- (Co1 1:21; Co1 3:18; compare Act 17:18; Act 26:24). for Christ's sake . . . in Christ--Our connection with Christ only entails on us the lowest ignominy, "ON ACCOUNT OF," or, "FOR THE SAKE OF" Him, as "fools"; yours gives you full fellowship IN Him as "wise" (that is, supposing you really are all you seem, Co1 3:18). we . . . weak . . . ye . . . strong-- (Co1 2:3; Co2 13:9). we . . . despised-- (Co2 10:10) because of our "weakness," and our not using worldly philosophy and rhetoric, on account of which ye Corinthians and your teachers are (seemingly) so "honorable." Contrast with "despised" the "ye (Galatians) despised not my temptation . . . in my flesh" (Gal 4:14).”