Fragmenta ex commentariis in epistulam i ad Corinthios Unit 4 opening

They promise traditions and say, “These are beyond what is written; for our Savior handed these to the apostles in secret, and the apostles to so-and-so or so-and-so.” And thus through this myth-making they deceive the hearts of the simple. But the rest say, “It is written, ‘Why do you look at the speck in your brother’s eye, but do not notice the beam in your own?’ and ‘Do not judge, that you may not be judged.’” For if we are one and bound to one another, we must not rise against one another. For “the one who humbles himself will be exalted,” and “the one who wants to be first among you must be last of all,” and “each should remain in that in which he was called.”

These and such things are written, so that none may be puffed up for the one against the other. For those who divided themselves—some wanting to be called of this one, some of that—fought one another, each eager to set their own teachers above the others, and then against the teachers themselves. “For who distinguishes you? Who appointed you of a party? Why are you not called teacher of all alike? What do you have that you did not receive? On what do you think highly? On fluency of speech? But God has granted you this. On knowledge? This too is a divine gift. On wonder-works? This also is the Spirit’s working. And if you received it, why do you boast as if you did not receive it?” No one thinks highly over another’s deposits; he watches over them to keep them for the one who gave them.

One must gather from the Scriptures what “distinguish” means, so that we may apply it to what is now said. “God stands in the assembly of gods; in the midst he distinguishes gods.” Here distinguishing appears as God’s work. Judging being something else—what falls on those worthy of judgment—it is good to be found a god in the assembly of gods, so that one is no longer judged but distinguished, and as it were entrusted one rank of those entrusted to the gods in assembly. But also in “Let two or three prophets speak, and let the others distinguish,” distinguishing there seems taken as articulating—clarify what is said, distinguish it, and understand it. And in “The one who distinguishes, if he eats, is condemned, because it is not from faith,” the one distinguishing appears spoken of for blame. And again: “Welcome one another, not distinguishing with reasonings when you sin.” So from Scripture the word is sometimes set on the better and sometimes on the opposite.

Here, then, “distinguish” means: no one among those in Corinth distinguishes you or judges you; but you distinguish a steward of God’s mysteries and say, “I am of Paul,” and claim, “I of Cephas,” or say, “I am of Apollos.” Distinguishing the apostles is God’s work, not yours. Just as you must not judge, you must not distinguish the servants of the gospel. For in the distinction by which you distinguish the apostles, you distinguish and separate yourself, sinning. For Christ came to unite what had been distinguished, so that we would no longer be divided. If we are perfected so that the flesh no longer desires against the Spirit and the Spirit against the flesh—by putting to death the members that are on the earth—we will no longer be in distinction but as it were in mixture and in our gathering to the same. Let it also be understood more simply of various schisms.

Let us also see “What do you have that you did not receive?” For the wording is ambiguous. It can mean that every possession we have we have received from God; and again, “Why pretend to have what you did not receive?”—as when someone, not having received a gift from above from God, pretends to be in a gift, it is said to such a one who did not receive, “What do you have that you did not receive?” And if you received it, why do you boast as if you did not receive it? Already you are filled? Already you have become rich? Without us you have begun to reign? The one who hungers and thirsts for the righteousness of the oracles of truth is not satisfied with one