{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-30","native_reference":{"book_number":530,"chapter_from":1,"chapter_to":1,"system":"MyBible module coordinates (mapping unverified)","verse_from":3,"verse_to":3},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>Ambrosiaster</b>: Paul teaches that Christ should be invoked in prayer but all grace comes from the Father. The two are one in their divinity, but primacy belongs to the authority of the Father.<br/><i>— COMMENTARY ON PAUL'S EPISTLES</i></p><p><b>John Chrysostom</b>: Now if our peace be of grace, why hast thou high thoughts? Why art Thou so puffed up, being saved by grace? And if thou hast peace with God, why wish to assign thyself to others? since this is what separation comes to. For what if you be at \"peace\" with this man, and with the other even find \"grace?\" My prayer is that both these may be yours from God; both from Him I say, and towards Him. For neither do they abide secure except they enjoy the influence from above; nor unless God be their object will they aught avail you: for it profiteth us nothing, though we be peaceful towards all men, if we be at war with God; even as it is no harm to us, although by all men we are held as enemies, if with God we are at peace. And again it is no gain to us, if all men approve, and the Lord be offended; neither is there any danger, though all shun and hate us, if with God we have acceptance and love. For that which is verily grace, and verily peace, cometh of God, since he who finds grace in God's sight, though he suffer ten thousand horrors, feareth no one; I say not only, no man, but not even the devil himself; but he that hath offended God suspects all men, though he seem to be in security. For human nature is unstable, and not friends only and brethren, but fathers also, before now, have been altogether changed and often for a little thing he whom they begat, the branch of their planting, hath been to them, more than all foes, an object of persecution. Children, too, have cast off their fathers. Thus, if ye will mark it, David was in favor with God, Absalom was in favor with men. What was the end of each, and which of them gained most honor, ye know. Abraham was in favor with God, Pharaoh with men; for to gratify him they gave up the just man's wife. Which then of the two was the more illustrious, and the happy man? every one knows. And why speak I of righteous men; The Israelites were in favor with God, but they were hated by men, the Egyptians; but nevertheless they prevailed against their haters and vanquished them, with how great triumph, is well known to you all.<br/><i>— Homily on 1 Corinthians 1</i></p><p><b>Tertullian</b>: My preliminary remarks on the preceding epistle called me away from treating of its superscription, for I was sure that another opportunity would occur for considering the matter, it being of constant recurrence, and in the same form too, in every epistle. The point, then, is, that it is not (the usual) health which the apostle prescribes for those to whom he writes, but \"grace and peace.\" I do not ask, indeed, what a destroyer of Judaism has to do with a formula which the Jews still use. For to this day they salute each other with the greeting of \"peace,\" and formerly in their Scriptures they did the same. But I understand him by his practice plainly enough to have corroborated the declaration of the Creator: \"How beautiful are the feet of them that bring glad tidings of good, who preach the gospel of peace!\" For the herald of good, that is, of God's \"grace\" was well aware that along with it \"peace\" also was to be proclaimed. Now, when he announces these blessings as \"from God the Father and the Lord Jesus,\" he uses titles that are common to both, and which are also adapted to the mystery of our faith; and I suppose it to be impossible accurately to determine what God is declared to be the Father and the Lord Jesus, unless (we consider) which of their accruing attributes are more suited to them severally. First, then, I assert that none other than the Creator and Sustainer of both man and the universe can be acknowledged as Father and Lord; next, that to the Father also the title of Lord accrues by reason of His power, and that the Son too receives the same through the Father; then that \"grace and peace\" are not only His who had them published, but His likewise to whom offence had been given. For neither does grace exist, except after offence; nor peace, except after war. Now, both the people (of Israel) by their transgression of His laws, and the whole race of mankind by their neglect of natural duty, had both sinned and rebelled against the Creator.<br/><i>— Against Marcion Book V</i></p><p><b>Theodoret of Cyrus</b>: Paul says that Christ is their benefactor as well as the Father, demonstrating that the two are one.<br/><i>— COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 166</i></p>","source_html_sha256":"981fba89138775671ddd70c3972dae8d5c36903e6dd82789359576fb26cd818c","source_module":"ECF","source_row_id":30,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"753724738e85749ed2c5440594858a96399680cc32428911bf004ed0efb513bd","translator":null,"work":null}