Homily XXXIX
Homily XXXIX
1 Corinthians chapter 15, verse 11Whether then it be I or they, so we preach, and so ye believed.
Having exalted the Apostles and abased himself, then again having exalted himself above them that he might make out an equality: (for he did effect an equality, when he showed that he had advantages over them as well as they over him,) and having thereby proved himself worthy of credit; neither so doth he dismiss them, but again ranks himself with them, pointing out their concord in Christ. Nevertheless he doth it not so as that he should seem to have been tacked on to them, but as himself also to appear in the same rank. For so it was profitable for the Gospel. Wherefore also he was equally earnest, on the one hand, that he might not seem to overlook them; on the other, that he might not be on account of the honor paid to them held cheap by those that were under his authority. Therefore he also now makes himself equal again, saying,
"Whether then it be I or they, so we preach." "From whomsoever," saith he, "ye choose to learn, learn; there is no difference between us." And he said not, "if ye will not believe me, believe them;" but while he makes himself worthy of credit and saith that he is of himself sufficient, he affirms the same also of them by themselves. For the difference of persons took no effect, their authority being equal. And in the Epistle to the Galatians he doth this, taking them with him, not as also standing in need of them, but saying indeed that even himself was sufficient: "For they who were of repute imparted nothing to me:" (Galatians chapter 2, verse 6) nevertheless, even so I follow after agreement with them. "For they gave unto me," saith he, "their right hands." (Galatians chapter 2, verse 9) For if the credit of Paul were always to depend on others and to be confirmed by testimony from others, the disciples would hence have received infinite injury. It is not therefore to exalt himself that he doeth this, but fearing for the Gospel. Wherefore also he here saith, making himself equal, "Whether it be I or they, so we preach."
Well did he say, "we preach," indicating his great boldness of speech. For we speak not secretly, nor in a corner, but we utter a voice clearer than a trumpet. And he said not, "we preached," but, "even now `so we preach.'""And so ye believed." Here he said not, "ye believe," but, "ye believed." Because they were shaken in mind, therefore he ran back to the former times, and proceeds to add the witness from themselves.
[2.] Ver. 12. "Now if Christ is preached that He hath been raised from the dead, how say some among you that there is no resurrection of the dead?"
Seest thou how excellently he reasons, and proves the resurrection from the fact of Christ's being raised, having first established the former in many ways? "For both the prophets spake of it," saith he, "and the Lord Himself showed it by His appearing, and we preach, and ye believed;" weaving thus his fourfold testimony; the witness of the prophets, the witness of the issue of events, the witness of the apostles, the witness of the disciples; or rather a fivefold. For this very cause too itself implies the resurrection; viz. his dying for others' sins. If therefore this hath been proved, it is evident that the other also follows, viz. that the other dead likewise are raised. And this is why, as concerning an admitted fact, he challenges and questions them, saying, "Now if Christ hath been raised, how say some among you that there is no resurrection of the dead?"
Hereby also again abating the boldness of the gainsayers: in that he said not, "how say, ye," but, "how say some among you." And neither doth he bring a charge against all nor declare openly the very persons whom he accuses, in order not to make them more reckless: neither on the other hand doth he conceal it wholly, that he may correct them. For this purpose accordingly, separating them from the multitude, he strips himself for the contest with them, by this both weakening and confounding them, and holding the rest in their conflicts with these firmer to the truth, nor suffering them to desert to those that were busy to destroy them: he being in fact prepared to adopt a vehement mode of speech.
Further, lest they should say, "this indeed is clear and evident unto all that Christ is raised, and none doubts it; this doth not however necessarily imply the other also, to wit, the resurrection of mankind:"-for the one was both before proclaimed and came to pass, and was testified of by his appearing; the fact, namely, of Christ's resurrection: but the other is yet in hope, i.e., our own part:-see what he doeth; from the other side again he makes it out: which is a proof of great power. Thus, "why do some say," saith he, "that there is no resurrection of the dead?" Of course then the former also in its turn is subverted by this, the fact, namely, that Christ is raised. Wherefore also he adds, saying,
Ver. 13. "But if there is no resurrection of the dead, neither hath Christ been raised."
Seest thou Paul's energy, and his spirit for the combat, so invincible? how not only from what is evident he demonstrates what is doubted, but also from what is doubted, endeavors to demonstrate to gainsayers the former evident proposition? Not because what had already taken place required demonstration, but that he might signify this to be equally worthy of belief with that.
[3.] "And what kind of consequence is this?" saith one. "For if Christ be not raised, that then neither should others be raised, doth follow: but that if others be not raised, neither should Christ be raised, what reason can there be in this?" Since then this doth not appear to be very reasonable, see how he works it out wisely, scattering his seeds beforehand from the beginning, even from the very groundwork of the Gospel: as, that "having died for our sins," He was raised; and that He is "the first-fruits of them that slept." For the first-fruits-of what can He be the first-fruits, except of them that are raised? And how can He be first-fruits, if they rise not of whom He is first-fruits? How then are they not raised?
Again, if they be not raised, wherefore was Christ raised? Wherefore came He? Wherefore did He take upon Him flesh, if he were not about to raise flesh again? For He stood not in need of it Himself but for our sakes. But these things he afterwards set down as he goes on; for the present he saith, "If the dead be not raised, neither hath Christ been raised," as though that were connected with this. For had He not intended to raise Himself, He would not have wrought that other work. Seest thou by degrees the whole economy overthrown by those words of theirs and by their unbelief in the resurrection? But as yet he saith nothing of the incarnation, but of the resurrection. For not His having become incarnate, but His having died, took away death; since while He had flesh, the tyranny of death still had dominion.
Ver. 14. "And if Christ hath not been raised, then is our preaching vain, your faith also is vain."
Although what followed in due course would have been, "but if Christ be not risen, ye fight against things evident, and against so many prophets, and the truth of facts;" nevertheless he states what is much more fearful to them: "then is our preaching vain, your faith also is vain." For he wishes to shake thoroughly their mind: "we have lost all," saith he, "all is over, if He be not risen." Seest thou how great is the mystery of the oeconomy? As thus: if after death He could not rise again, neither is sin loosed nor death taken away nor the curse removed. Yea, and not only have we preached in vain, but ye also have believed in vain.
[4.] And not hereby alone doth he show the impiety of these evil doctrines, but he further contends earnestly against them, saying,
Ver. 15. "Yea, and we are found false witnesses of God: because we witnessed of Him that He raised up Christ; whom He raised not up, if so be that the dead are not raised."
But if this be absurd, (for it is a charge against God and a calumny,) and He raised Him not, as ye say, not only this, but other absurdities too will follow.
And again he establishes it all, and takes it up again, saying,
Ver. 16. "For if the dead are not raised, neither hath Christ been raised."
For had He not intended to do this, He would not have come into the world. And he names not this, but the end, to wit, His resurrection; through it drawing all things.
Ver. 17. "And if Christ hath not been raised, your faith is vain."
With whatever is clear and confessed, he keeps on surrounding the resurrection of Christ, by means of the stronger point making even that which seems to be weak and doubtful, strong and clear.
"Ye are yet in your sins." For if He was not raised, neither did He die; and if He died not, neither did He take away sin: His death being the taking away of sin. "For behold," saith one, "the Lamb of God, which taketh away the sin of the world." (John chapter 1, verse 29) But how "taketh away?" By His death. Wherefore also he called him a Lamb, as one slain. But if He rose not again, neither was He slain: and if He was not slain, neither was sin taken away: and if it was not taken away, ye are in it: and if ye are in it, we have preached in vain: and if we have preached in vain, ye have believed in vain that ye were reconciled. And besides, death remains immortal, if He did not arise. For if He too was holden of death and loosed not its pains, how released He all others, being as yet Himself holden of it? Wherefore also he adds,
Ver. 18. "Then they also which are fallen asleep in Christ have perished."
"And why speak I of you," saith he, "when all those also are perished, who have done all and are no longer subject to the uncertainty of the future?" But by the expression, "in Christ," he means either "in the faith," or "they who died for His sake, who endured many perils, many miseries, who walked in the narrow way."
Where are those foul-mouthed Manichees who say that by the resurrection here means the liberation from sin? For these compact and continuous syllogisms, holding as they do also conversely, indicate nothing of what they say, but what we affirm. It is true, "rising again" is spoken of one who has fallen: and this is why he keeps on explaining, and saith not only that He was raised, but adds this also, "from the dead." And the Corinthians too doubted not of the forgiveness of sins, but of the resurrection of bodies.
But what necessity is there at all, that except mankind be not without sin, neither should Christ Himself be so? Whereas, if He were not to raise men up, it were natural to say, "wherefore came He and took our flesh and rose again?" But on our supposition not so. Yea, and whether men sin or do not sin, there is ever with God an impossibility of sinning, and what happens to us reaches not to Him, nor doth one case answer to the other by way of conversion, as in the matter of the resurrection of the body.
[4.] Ver. 19. "If in this life only we have, hoped in Christ, we are of all men most pitiable.
What sayest thou, O Paul? How "in this life only have we hope," if our bodies be not raised, the soul abiding and being immortal? Because even if the soul abide, even if it be infinitely immortal, as indeed it is, without the flesh it shall not receive those hidden good things, as neither truly shall it be punished. For all things shall be made manifest before the judgment-seat of Christ, "that every one may receive the things done in the body, according to that he hath done, whether it be good or bad."(2 Corinthians chapter 5, verse 10) Therefore he saith, "if in this life only we have hope in Christ, we are of all men most pitiable." For if the body rise not again, the soul abides uncrowned without that blessedness which is in heaven. And if this be so, we shall enjoy nothing then at all: and if nothing then, in the present life is our recompense. "What then in this respect can be more wretched than we?" saith he.
But these things he said, as well to confirm them in the doctrine of the resurrection of the body, as to persuade them concerning that immortal life, in order that they might not suppose that all our concerns end with the present world. For having sufficiently established what he purposed by the former arguments, and having said, "if the dead are not raised, neither hath Christ been raised; but if Christ were not raised, we have perished, and we are yet in our sins;" again he also subjoins this, thoroughly demolishing their arrogance. For so when he intends to introduce any of the necessary doctrines, he first shakes thoroughly their hardness of heart by fear: which accordingly he did here, having both above scattered those seeds, and made them anxious, as those who had fallen from all: and now again after another manner, and so as they should most severely feel it, doing this same thing and saying, "`we are of all men most pitiable,' if after so great conflicts and deaths and those innumerable evils, we are to fall from so great blessings, and our happiness is limited by the present life." For in fact all depends on the resurrection. So that even hence it is evident that his discourse was not of a resurrection from sins, but of bodies, and of the life present and to come.
[5.] Ver. 20. "But now hath Christ been raised from the dead, the first-fruits of them that are asleep."
Having signified how great mischiefs are bred from not believing the resurrection, he takes up the discourse again, and says, "But now hath Christ been raised from the dead;" continually adding, "from the dead," so as to stop the mouths of the heretics. "The first-fruits of them that slept." But if their first-fruits, then themselves also, must needs rise again. Whereas if he were speaking of the resurrection from sins, and none is without sin;-for even Paul saith, "I know nothing against myself, yet am I not hereby justified;"-how shall there be any who rise again, according to you? Seest thou that his discourse was of bodies? And that he might make it worthy of credit, he continually brings forward Christ who rose again in the flesh.
Next he also assigns a reason. For, as I said, when one asserts but does not state the reason, his discourse is not easily received by the multitude. What then is the reason?
Ver. 21. "For since by man came death, by man came also the resurrection of the dead."
But if by a man, doubtless by one having a body. And observe his thoughtfulness, how on another ground also he makes his argument inevitable. As thus: "he that is defeated," saith he, "must in his own person also renew the conflict, the nature which was cast down must itself also gain the victory. For so the reproach was wiped away."
But let us see what kind of death he is speaking of.
Ver. 22. "For as in Adam all die, even so in Christ shall all be made alive."
What then? tell me; did all die in Adam the death of sin? How then was Noah righteous in his generation? and how Abraham? and how Job? and how all the rest? And what, I pray? shall all be made alive in Christ? Where then are those who are led away into hell fire? Thus, if this be said of the body, the doctrine stands: but if of righteousness and sin, it doth so no longer.
Further, lest, on hearing that the making alive is common to all, thou shouldest also suppose that sinners are: saved, he adds,
Ver. 23. "But every man in his own order."
For do not, because thou hearest of a resurrection, imagine that all enjoy the same benefits. Since if in the punishment all will not suffer alike but the difference is great; much more where there are sinners and righteous men shall the separation be yet wider.
"Christ the first-fruits, then they that are Christ's;" i.e., the faithful and the approved.
Ver. 24. "Then cometh the end."
For when these shall have risen again, all things shall have an end, not as now when after Christ's resurrection things abide yet in suspense. Wherefore he added, "at His coming," that thou mayest learn that he is speaking of that time, "when He shall have delivered up the kingdom to God even the Father; when He shall have abolished all rule and all authority and power."
[6.] Here, give heed to me carefully, and see that no part escape you of what I say. For our contest is with enemies: wherefore we first must practice the reductio ad absurdum which also Paul often doeth. Since in this way shall we find what they say most easy of detection. Let us ask them then first, what is the meaning of the saying, "When he shall have delivered up the kingdom to God, even the Father?" For if we take this just as it stands and not in a sense becoming Deity, He will not after this retain it. For he that hath delivered up to another, ceases any longer to retain a thing himself. And not only will there be this absurdity, but that also the other person who receives it will be found not to be possessor of it before he hath so received it. Therefore according to them, neither was the Father a King before, governing our affairs: nor will it seem that the Son after these things will be a King. How then, first of all, concerning the Father doth the Son Himself say, "My Father worketh hitherto, and I work:" (John chapter 5, verse 17) and of Him Daniel, "That His kingdom is an everlasting kingdom, which shall not pass away?" (Daniel chapter 7, verse 14) Seest thou how many absurdities are produced, and repugnant to the Scriptures, when one takes the thing spoken after the manner of men?
But what "rule," then doth he here say, that Christ "putteth down?" That of the angels? Far from it. That of the faithful? Neither is it this. What rule then? That of the devils, concerning which he saith, "Our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness:" (Ephesians chapter 6, verse 12) For now it is not as yet "put down" perfectly, they working in many places, but then shall they cease.
Ver. 25. "For He must reign, till He hath put all enemies under His feet."
Again from hence also another absurdity is produced, unless we take this also in a way becoming Deity. For the expression "until," is one of end and limitation: but in reference to God, this does not exist.
Ver. 26. "The last enemy that shall be abolished is death."
How the last? After all, after the devil, after all the other things. For so in the beginning also death came in last; the counsel of the devil having come first, and our disobedience, and then death. Virtually then indeed it is even now abolished: but actually, at that time.
[7.] Ver. 27. "For He hath put all things in subjection under His feet. But when He saith, All things are put in subjection, it is manifest that He is excepted who did subject all things unto Him."
Ver. 28. "And when all things have been subjected unto Him, then shall the Son also Himself be subjected unto Him that did subject all things unto Him."
And yet before he said not that it was the Father who "put things under Him," but He Himself who "abolishes." For "when He shall have abolished," saith he, "all rule and authority:" and again, "for He must reign until He hath put all His enemies under His feet." How then doth he here say, "the Father?"
And not only is there this apparent perplexity, but also that he is afraid with a very unaccountable fear, and uses a correction, saying, "He is excepted, who did subject all things unto Him," as though some would suspect, whether the Father might Himself not be subject unto the Son; than which what can be more irrational? nevertheless, he fears this.
How then is it? for in truth there are many questions following one upon another. Well, give me then your earnest attention; since in fact it is necessary for us first to speak of the scope of Paul and his mind, which one may find everywhere shining forth, and then to subjoin our solution: this being itself an ingredient in our solution.
What then is Paul's mind, and what is his custom? He speaks in one way when he discourses of the Godhead alone, and in another when he falls into the argument of the economy. Thus having once taken hold of our Lord's Flesh, he freely thereafter uses all the sayings that humiliate Him; without fear as though that were able to bear all such expressions. Let us see therefore here also, whether his discourse is of the simple Godhead, or whether in view of the incarnation he asserts of Him those things which he saith: or rather let us first point out where he did this of which I have spoken. Where then did he this? Writing to the Philippians he saith, "Who, being in the form of God, counted it not a prize to be on an equality with God, but emptied Himself ofno reputation, taking the form of a servant, being made in the likeness of men: and being found in fashion as a man, He humbled Himself, becoming obedient even unto death, yea, the death of the cross. Wherefore hathGod highly exalted Him." (Philippians chapter 2, verse 6-Philippians chapter 2, verse 9)
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