PAUL AND THE RHETORIC OF REVERSAL: KERYGMATIC ...

Homily 12 follows a similar pattern. The exposition section focuses on 1 Corinthians 4:6-
10 (in Chrysostom’s version, “Now these things, brothers, I have transferred so as to be
about myself and Apollos, for your sake, so that in us you might learn not to consider
people above that which is written”). Chrysostom points out that the divisive Corinthian
boasting in polished speakers is essentially a matter of puffed up pride in humans.
The application section, however, focuses especially on the believers’ acceptance of the
customary impropriety associated with weddings and married life in Antioch:
For tell me, is it not evil to commit sexual immorality? So shall we allow this to
happen even once? 38
Again, this application initially appears to be unrelated to the exposition. But once again,
a closer look reveals that from the preacher’s perspective, both exposition and application
deal with a common problem: that of pride in another’s esteem:
So it seems that this also comes from being puffed up [τοῦτο φυσιώσεως]: being
exalted on behalf of another – even if one is not exalted on behalf of oneself. For
just as someone who is proud of another’s wealth acts out of arrogance, so it is
with the one who is proud of another’s glory. 39
Chrysostom equates the Corinthian believers’ arrogant pride in their chosen leader’s glory
with Antiochene arrogant pride in society’s glory. Just as in Corinth believers are priding
themselves in their association with polished speakers, so in Antioch believers are priding
themselves in their acceptance by an immoral society:
38 Homily 12; PG 61.103.
39 Homily 12; PG 61.97.
138