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the world itself, All things are for your sake. How then, how do you assign yourselves to men, he says? And the phrase, "or the world," since the world was created for the sake of men, he says; and the phrase, "or life," is similar. "But to remain in the flesh is more necessary for your sake." And the phrase, "or death," he says, means that "Even if we are handed over to death for preaching to you, we love your salvation." And the phrase, "or things present, or things to come," indicates the good things given and to be given to them. For in the present life, there has been given this forgiveness of sins, the pledge of the Spirit, the gifts through the Spirit. But that they will also obtain the things to come is beyond doubt, because of the one who said, "Come, you who are blessed, inherit the kingdom prepared for you." "For all things are yours, and you are Christ's, and Christ is God's." Both things present and things to come, and the day, life and death and the world, will be yours, he says, because you have believed in Christ, who is the Son of God

CHAP. 4. "Let a man so account of us, as of the ministers of Christ, and stewards

of the mysteries of God." Therefore, do not, having left the Master, he says, be called by the names of the servants. "Moreover it is required in stewards, that a man be found faithful. But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self. For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts. And then shall every man have praise of God." That is, that he may not appropriate what belongs to the Master. "And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another." As long as he had need of burdensome words, he spoke as if he himself were the one hearing these things. Since it is now necessary to relax, he then shows the hidden persons in the naming (sic) of himself and Apollos. And he has done this, showing that if he had formed his discourse about those persons, they would not have learned what they needed to learn, nor would they have accepted his intention, being displeased at what was said. But now, out of respect for Paul and his companions, they bore the rebuke easily; but what is "not to think above that which is written?" It is written: "Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye?" "For who makes you to differ from another? and what have you that you did not receive?" Then, leaving the ruled, he turns to the rulers. And what he says is something like this: from where is it clear that you are worthy to be praised? For a judgment has taken place, the examination has proceeded; indeed, a complete test, a precise ordeal. But you would not be able to say; and if men vote for you, their judgment is not right, nor should you for this reason be proud; for you have nothing of your own, but have received everything from God. "Now if you did receive it, why do you glory, as if you had not received it?" But you have received it, he says, and for this reason you are proud? But for this very reason you ought to have been humbled. For what was given is not yours, but belongs to the giver. For if you received it, you received it from him; and if you received it from him, you did not receive what was yours. And if you did not receive what was yours, why are you proud, you who possess what is not yours? 95.601 "Now ye are full; now ye are rich." Well does he say "now," showing from the time their implausibility, and the corresponding conceit. "ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you. For I think that God hath set forth us the apostles last, as it were appointed to death." Wishing to take down their pride, and to show that for these things one should not only not be adorned, but should also be ashamed, he first shames them with, "Now ye are full." And now saying again, "Ye have reigned as kings without us," he signifies something like this: I say, he says, that the present time is not one of honor, nor of glory, of which you

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κόσμον αὐτὸν, Πάντα δι' ὑμᾶς. Πῶς οὖν, πῶς ἀνθρώποις, φησὶν, προσνέμετε ἑαυτούς; τὸ δὲ, εἴτε κόσμος, ἐπειδὴ δι' ἀνθρώπους ὁ κόσμος ἐκτίσθη φησί· τὸ δὲ, εἴτε ζωὴ, ὅμοιον. Τὸ δὲ ἐπιμένειν τῇ σαρκὶ ἀναγκαιότερον δι' ὑμᾶς. Τὸ δὲ, εἴτε θάνατος, φησὶν, ὅτι Κἂν εἰς θάνατον παραδιδώμεθα κηρύττοντες ὑμῖν στέργομεν ὑμῶν τὴν σωτηρίαν. Τὸ δὲ, εἴτε ἐνεστῶτα, εἴτε μέλλοντα, δηλοῖ τὰ διδόμενα καὶ δοθησόμενα αὐτοῖς ἀγαθά. ∆έδοται γὰρ, ἐν μὲν τῷ ἐνεστῶτι βίῳ αὕτη ἡ τῶν ἁμαρτημάτων ἄφεσις, ὁ ἀῤῥαβὼν τοῦ Πνεύματος, τὰ διὰ τοῦ Πνεύματος χαρίσματα. Ὅτι δὲ καὶ τῶν μελλόντων τεύξονται, ἀναμφίβολον, διὰ τὸν εἰρηκότα, ∆εῦτε οἱ εὐλογημένοι, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν. «Πάντα γὰρ ὑμῶν ἐστιν, ὑμεῖς δὲ Χριστοῦ, Χριστὸς δὲ Θεοῦ.» Καὶ τὰ παρόντα καὶ τὰ μέλλοντα, καὶ ἡ ἡμέρα, ζωὴ καὶ ὁ θάνατος καὶ ὁ κόσμος, ὑμῶν ἔσται, φησὶν ἐπειδὴ ἐπιστεύσατε εἰς Χριστὸν, ὅς ἐστιν Υἱὸς τοῦ Θεοῦ

ΚΕΦΑΛ. ∆ʹ. «Οὕτως ὑμᾶς λογιζέσθω ἄνθρωπος, ὡς ὑπηρέτας Χριστοῦ, καὶ οἰκονόμους

μυστηρίων Θεοῦ.» Μὴ τοίνυν τὸν ∆εσπότην ἀφέντες, φησὶν, ἀπὸ τῶν ὑπηρετῶν καλεῖσθε. «Ὃ δὲ λοιπὸν ζητεῖται ἐν τοῖς οἰκονόμοις, ἵνα πιστός τις εὑρεθῇ. Ἐμοὶ δὲ εἰς ἐλάχιστόν ἐστιν, ἵνα ὑφ' ὑμῶν κριθῶ, ἢ ὑπὸ ἀνθρωπίνης ἡμέρας· ἀλλ' οὐδ' ἐμαυτὸν ἀνακρίνω· οὐδὲν γὰρ ἐμαυτῷ σύνοιδα· ἀλλὰ οὐκ ἐν τούτῳ δεδικαίωμαι· ὁ δὲ ἀνακρίνων με, Κύριός ἐστιν. Ὥστε μὴ πρὸ καιροῦ τι κρίνετε, ἕως ἂν ἔλθῃ ὁ Κύριος, ὃς καὶ φωτίσει τὰ κρυπτὰ τοῦ σκότους, καὶ φανερώσει τὰς βουλὰς τῶν καρδιῶν. Καὶ τότε γενήσεται ὁ ἔπαινος ἑκάστῳ ἀπὸ τοῦ Θεοῦ.» Τουτέστιν, ἵνα μὴ τὰ ∆εσποτικὰ ἰδιοποιήσηται. «Ταῦτα δὲ, ἀδελφοὶ, μετεσχημάτισα εἰς ἐμαυτὸν, καὶ Ἀπολλῶ δι' ὑμᾶς, ἵνα ἐν ἡμῖν μάθητε, τὸ μὴ ὑπὲρ ὃ γέγραπται φρονεῖν, ἵνα μὴ εἷς ὑπὲρ τοῦ ἑνὸς φυσιῶσθε κατὰ τοῦ ἑτέρου.» Ἕως μὲν αὐτῷ τῶν φορτικῶν χρεία ῥημάτων ἦν, ὡς αὐτὸς ὢν ὁ ταῦτα ἀκούων, οὕτω διελέγετο. Ἐπειδὴ ἀνιέναι λοιπὸν δεῖ, τότε δείκνυσι τὰ κρυπτόμενα πρόσωπα ἐν τῇ τὸ ὑπ' (σιξ) αὐτοῦ καὶ Ἀπολλῶ προσηγορίᾳ. Τοῦτο δὲ πεποίηκεν, δεικνὺς ὅτι εἰ ἐπ' ἐκείνων τὸν λόγον ἐσχημάτισεν, οὐκ ἂν ἔμαθον ὅσα μαθεῖν ἔδει, οὐδὲ ἂν ἐδέξαντο τὴν προαίρεσιν, δυσχεραίνοντες πρὸς τὰ λεγόμενα. Νυνὶ δὲ αἰδούμενοι τοῖς περὶ Παῦλον, ἤνεγκαν ῥᾳδίως τὴν ἐπιτίμησιν· τί δέ ἐστι τὸ, Μὴ ὑπὲρ ὃ γέγραπται φρονεῖν; Γέγραπται· Τί βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ ἐν τῷ ὀφθαλμῷ σου δοκὸν οὐ κατανοεῖς; «Τί γάρ σε διακρίνει; τί δὲ ἔχεις ὃ οὐκ ἔλαβες;» Λοιπὸν ἀφεὶς τοὺς ἀρχομένους, πρὸς τοὺς ἄρχοντας τρέπεται. Ὃ δὲ λέγει τοιοῦτόν ἐστι· πόθεν δῆλον ὅτι ἄξιος εἶ τοῦ ἐπαινεῖσθαι; κρίσις γὰρ γέγονεν, ἡ ἐξέτασις προεχώρησεν· δοκιμασία δὲ ὅλως, ἡ βάσανος ἀκριβής. Ἀλλ' οὐκ ἂν ἔχοις εἰπεῖν· εἰ δὲ ἄνθρωποι ψηφίζονταί σοι, οὐκ ὀρθὴ τούτων ἡ κρίσις, οὐδὲ οὕτως ἐχρῆν μέγα φρονεῖν· οὐδὲν γὰρ οἴκοθεν ἔχεις, ἀλλὰ παρὰ τοῦ Θεοῦ πάντα λαβών. «Εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών;» Ἀλλ' ἔλαβες, φησιν, καὶ διὰ τοῦτο μέγα φρονεῖς; ἀλλὰ δι' αὐτὸ μὲν τοῦτο ἔδει συνεστάλθαι. Οὐ γὰρ σόν ἐστι τὸ δοθὲν, ἀλλὰ τοῦ δεδωκότος. Εἰ γὰρ ἔλαβες, παρ' ἐκείνου ἔλαβες· εἰ δὲ παρ' ἐκείνου ἔλαβες, οὐ σὸν ἔλαβες. Εἰ δὲ οὐ σὸν ἔλαβες, τί μέγα φρονεῖς, ὁ μὴ σὸν ἔχων; 95.601 «Ἤδη κεκορεσμένοι ἐστέ· ἤδη πλουτήσατε.» Καλῶς τὸ, ἤδη, ἀπὸ τοῦ χρόνου δεικνὺς τὸ ἀπίθανον αὐτῶν, καὶ τὴν ἀνάλογον οἴησιν. «Χωρὶς ἡμῶν ἐβασιλεύσατε· καὶ ὄφελόν γε ἐβασιλεύσατε, ἵνα καὶ ἡμεῖς ὑμῖν συμβασιλεύσωμεν. ∆οκῶ γὰρ, ὁ Θεὸς ἡμᾶς ἀποστόλους ἐσχάτους ἀπέδειξεν ὡς ἐπιθανατίους.» Βουλόμενος αὐτῶν καθελεῖν τὸν τῦφον, καὶ δεῖξαι ὅτι ἐπὶ τούτοις οὐ μόνον οὐ καλλωπίζεσθαι, ἀλλὰ καὶ αἰσχύνεσθαι χρὴ, πρῶτον μὲν αὐτοὺς καταιδεῖ τῷ, Ἤδη κεκορεσμένοι ἐστέ. Νυνὶ δὲ λέγων πάλιν, Χωρὶς ἡμῶν ἐβασιλεύσατε, τοιοῦτόν τι σημαίνει· Λέγω, φησὶν, ὅτι ὁ παρὼν καιρὸς, οὐ τιμῆς, οὐ δόξης, ὧν ὑμεῖς