6 Homily II. 1 Cor. i. 4, 5 I thank my God always concerning you, for the Grace of God which was given you in Jesus Christ; that in every thing you were enriched in him. [1.] That which he exhorts others to do, saying, “(Phil. iv. 6.) Let your requests with thanksgiving be made known unto God,” the same also he used to do himself: teaching us to begin always from these words, and before all things to give thanks unto God. For nothing is so acceptable to God as that men should be thankful, both for themselves and for others: wherefore also he prefaces almost every Epistle with this. But the occasion for his doing so is even more urgent here than in the other Epistles. For he that gives thanks, does so, both as being well off, and as in acknowledgment of a favor: now a favor is not a debt nor a requital nor a payment: which indeed every where is important to be said, but much more in the case of the Corinthians who were gaping after the dividers of the Church. [2.] “Unto my God.”  Out of great affection he seizes on that which is common, and makes it his own; as the prophets also from time to time use to say, (Ps. xliii. 4; lxii. 1.) “O God, my God;” and by way of encouragement he incites them to use the same language also themselves. For such expressions belong to one who is retiring from all secular things, and moving towards Him whom he calls on with so much earnestness: since he alone can truly say this, who from things of this life is ever mounting upwards unto God, and always prefer- ring Him to all, and giving thanks continually, not [only] for the grace already given,8 but whatever blessing hath been since at any time bestowed, for this also he offereth unto Him the same praise. Wherefore he saith not merely, “I give thanks,” but “at all times, concerning you;” instructing them to be thankful both always, and to no one else save God only. [3.] “For the grace of God.” Seest thou how from every quarter he draws topics for cor- recting them? For where “grace” is, “works” are not; where “works,” it is no more “grace.” If therefore it be “grace,” why are ye high-minded? Whence is it that ye are puffed up? “Which is given you.” And by whom was it given? By me, or by another Apostle? Not at all, but “by Jesus Christ.” For the expression, “In Jesus Christ,” signifies this. Observe how in divers places he uses the word ἐν, “in,” instead of δἰ οὗ, “through means of whom;” therefore its sense is no less.9 “That in every thing ye were enriched.” Again, by whom? By Him, is the reply. And not merely “ye were enriched,” but “in every thing.” Since then it is first of all, “riches” then, “riches of God,” next, “in every thing,” and lastly, “through the Only-Begotten,” reflect on the ineffable treasure! 8 This seems to mean the grace given in Baptism once for all. 9 [This is true, but modern criticism prefers the literal sense of the preposition; in Jesus Christ, i.e., in your fellowship with him. C.] Homily II 15 Homily II