A SELECT LIBRARY
OF THE
NICENE AND
POST-NICENE FATHERS
OF
THE CHRISTIAN CHURCH.
EDITED BY
PHILIP SCHAFF, D.D., LL.D.,
PROFESSOR OF CHURCH HISTORY IN THE UNION THEOLOGICAL SEMINARY, NEW YORK.
IN CONNECTION WITH A NUMBER OF PATRISTIC SCHOLARS OF EUROPE AND AMERICA.
VOLUME XII
SAINT CHRYSOSTOM:
HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS
T&T CLARK
EDINBURGH
__________________________________________________
WM. B. EERDMANS PUBLISHING COMPANY
GRAND RAPIDS, MICHIGAN
the homilies of St. john Chrysostom
archbishop of constantinople,
on the
EPISTLES OF PAUL TO THE CORINTHIANS
THE OXFORD TRANSLATION
revised with ADDITIONAL notes
by
rev. TALBOT W. CHAMBERS, d.d.,
PASTOR OF THE COLLEGIATE REFORMED DUTCH CHURCH, NEW YORK.
Preface.
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The British edition of this translation has a preface in which is given a short “sketch” of Chrysostom’s history. As a fuller outline has been given in the course of the present reproduction of the homilies, it is considered advisable to omit this sketch here. (See Vol. ix. pp. 3–23.) The remainder of the English editor’s preface is as follows:
“The history and remains of St. Chrysostom are in one respect more interesting perhaps to the modern reader, than most of the monuments of those who are technically called the Fathers. At the time when he was raised up, and in those parts of the Christian world to which he was sent, the Patriarchates, namely, of Antioch and Constantinople, the Church was neither agitated by persecution from without, nor by any particular doctrinal controversy within, sufficient to attract his main attention, and connect his name with its history, as the name of St. Athanasius, e.g., is connected with the Arian, or that of St. Augustine with the Pelagian, controversy. The labours of St. Athanasius and St. Basil, and their friends and disciples, had come to a happy issue at the second Œcumenical Council; the civil power favoured orthodox doctrine, and upheld Episcopal authority. The Church seemed for the time free to try the force of her morals and discipline against the ordinary vices and errors of all ages and all nations. This is one reason why the Homilies of St. Chrysostom have always been considered as eminently likely among the relics of Antiquity, to be useful as models for preaching, and as containing hints for the application of Scripture to common life, and the consciences of persons around us.
Another reason undoubtedly is the remarkable energy and fruitfulness of the writer’s mind, that command of language and of topics, and above all, that depth of charitable and religious feeling, which enabled him, to a very remarkable extent, to carry his hearers along with him, even when the things he recommended were most distasteful to their natures and prejudices. It is obvious how much of the expression of this quality must vanish in translation: the elegance and fluency of his Greek style, the flow of his periods, the quickness and ingenuity of his turns, all the excellencies to which more especially his surname was owing, must in the nature of things be sacrificed, except in case of very rare felicity, on passing into a modern language. His dramatic manner indeed, which was one of the great charms of his oratory among the Greeks, and his rapid and ingenious selection and variation of topics, these may in some measure be retained, and may serve to give even English readers some faint notion of the eloquence which produced so powerful effects on the susceptible people of the East.
“However, it is not of course as composition that
we desire to call attention to these or any other of the remains of
the Fathers. Nor would this topic have been so expressly adverted
to, but for the two following reasons. First, it is in such
particulars as these, that the parallel mainly subsists, which has
more than once been observed, between St. Chrysostom and our own
“Again, this profusion of literary talent, and eloquency and vehemence and skill in moral teaching, is of itself, as human nature now exists, a matter of much jealousy to considerate persons, found answerable to the profession implied in their works. And therefore it was desirable to dwell on it in this instance, for the purpose of pointing out afterwards how completely his life gave evidence that he meant and practiced what he taught.
“The Homilies on the first Epistle to the Corinthians have ever been considered by learned and devout men as among the most perfect specimens of his mind and teaching. They are of that mixed form, between exposition and exhortation, which serves perhaps better than any other, first, to secure attention, and then to convey to an attentive hearer the full purport of the holy words as they stand in the Bible, and to communicate to him the very impression which the preacher himself had received from the text. Accordingly they come in not unfitly in this series, by way of specimen of the hortatory Sermons of the ancients, as St. Cyril’s, of their Catechetical Lectures, and St. Cyprians, the Pastoral Letters, which were circulated among them.
“The date of these Homilies is not exactly
known: but it is certain that they were delivered at Antioch,
were it only from Hom. xxi. §. 9. ad fin. Antioch was at that
time, in a temporal sense, a flourishing Church, maintaining 3,000
widows and virgins,
Hom. 66. on St. Matt. t. ii. p. 422. ed. Savil.
“The Text which has been used in this translation is the Benedictine, corrected however in many places by that of Savile. The Benedictine Sections are marked in the margin thus, (2.) For the Translation, the Editors are indebted to the Reverend Hubert Kestell Cornish, M.A., late Fellow of Exeter College, and to the Reverend John Medley, M.A., of Wadham College, Vicar of St. Thomas, in the city of Exeter.”
J. K[eble].
The Homilies on the Second Epistle were issued four years later than those on the First, and were preceded by the following note:
“The present Volume completes the set of St. Chrysostom’s Commentaries on the Epistles of St. Paul, with the exception of that to the Hebrews, the Translation of which is preparing for the press. The edition of the original by Mr. Field has afforded the advantage of an improved text, in fact of one as good as we can hope to see constructed from existing mss.
“For the Translation the Editors are indebted to the Rev. J. Ashworth, M.A., of Brasenose College.”
S. Clement, 1848.
C. M. M[arriott.]
This volume of the Nicene and Post-Nicene Fathers, embraces both volumes of the original London issue, one of which appeared in 1844, the other in 1848. The author of the latter had, as appears from his statement above, the advantage of using the recension of the Greek text which was prepared by the late Frederick Field, M.A., LL.D., and eminent textual critic whose labors leave nothing to be desired so far as concerns the materials at his command. The translators of the First Epistle did not have this advantage. Hence the present editor has made a diligent comparison throughout their work with Dr. Field’s text, and whenever it was necessary has silently conformed the rendering to that text, in a few instances omitting a note which made needless or inappropriate by the change. In both Epistles he has occasionally amended the translation to gain perspicuity and smoothness. The work of the English authors has been performed with great care and fidelity, and is literal almost to a fault, it apparently being their endeavor to reproduce the form as well as the spirit of the original. This has given to their pages a stiffness and constraint not altogether agreeable, yet it is a compensation to the reader to know that he has before him the precise thought of the great pulpit orator of the Greek Church. The American Editor’s notes have been enclosed in square brackets and marked with his initial.
The English text of the Epistles has been sedulously conformed to that of the Revised Edition of 1881, except in cases in which the Greek text used by Chrysostom varied from that adopted by recent Editors. All peculiarities of Chrysostom’s text have been faithfully preserved.
In these days when expository preaching is so loudly and generally demanded, it cannot but be of use to the rising ministry to see how this service was performed by the most eloquent and effective of the Fathers, John of the Golden-Mouth.
T. W. Chambers.
New York, June, 1889.
Homilies of St. John Chrysostom,
archbishop of constantinople,
on the
first epistle of St. paul the apostle.
to the
corinthians.
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Argument.
[1.] As Corinth is now the first city of
Greece, so of old it prided itself on many temporal advantages, and
more than all the rest, on excess of wealth. And on this account
one of the heathen writers entitled the place “the rich
Homer, Il. ii. 570; Thucyd. i. 13; Strabo, viii.
20.
Periander; but vid. Plutarch. in Solon. tom. i. p.
185. ed. Bryan.
Paul also himself suffered many things in this city;
and Christ, too, in this city appears to him and says, (
This is said of Sosthenes,
[2.] The devil, therefore, seeing that a
great and populous city had laid hold of the truth, a city admired
for wealth and wisdom, and the head of Greece; (for Athens and
Lacedæmon were then and since in a miserable state, the dominion
having long ago fallen away from them;) and seeing that with great
readiness they had received the word of God; what doth he? He
divides the men. For he knew that even the strongest kingdom of
all, divided against itself, shall not stand. He had a vantage
ground too, for this device in the wealth, the wisdom of the
inhabitants. Hence certain men, having made parties of their own,
and having become self-elected made themselves leaders of the
people, and some sided with these, and some with those; with one
sort, as being rich; with another, as wise and able to teach
something out of the common. Who on their part, receiving them,
set themselves up forsooth to teach more than the Apostle did:
St. Irenæus, Adv. Hær. iii. v. 1, points out this as
a main topic of heretical teaching. “These most futile of
Sophisters affirm that the Apostles taught feignedly, after the
capacity of the hearers, and gave answer after the prejudices of
those who enquired of them, discoursing with the blind blindly
according to their blindness, with the feeble according to their
feebleness, and with the erring according to their
error.”
And again, they were erring in another point, being puffed up with the gifts; and hence jealous of one another; which was also the chief cause of the distraction of the Church. The doctrine of the Resurrection, too, was lame (ἐχώλευε) among them: for some of them had no strong belief that there is any resurrection of bodies, having still on them the disease of Grecian foolishness. For indeed all these things were the progeny of the madness which belongs to Heathen Philosophy, and she was the mother of all mischief. Hence, likewise, they had become divided; in this respect also having learned of the philosophers. For these latter were no less at mutual variance, always, through love of rule and vain glory contradicting one another’s opinions, and bent upon making some new discovery in addition to all that was before. And the cause of this was, their having begun to trust themselves to reasonings.
[3.] They had written accordingly to him by the
hand of Fortunatus and Stephanas and Achaicus, by whom also he
himself writes; and this he has indicated in the end of the
Epistle: not however upon all these subjects, but about marriage
and virginity; wherefore also he said, (
Now whereas those who had divided the Church among
themselves, from a feeling of shame lest they should seem to have
done so for ambition’s sake, contrived cloaks for what had
happened, their teaching (forsooth) more perfect doctrines, and
being wiser than all others; Paul sets himself first against the
disease itself, plucking up the root of the evils, and its
offshoot, the spirit of separation. And he uses great boldness of
speech: for these were his own disciples, more than all others.
Wherefore he saith (
However, it was utterly improbable that all
should have been corrupted; rather there were some among them who
were very holy. And this he signified It
appears by the subsequent commentary on these verses, that S.
Chrysostom understood the Apostle to be alluding in them to persons
among the Corinthians, who had suffered from unjust censure and
party spirit. See Hom. ii. §. 1; xi. near the end; and the
opening of Hom. xii.
Since then from arrogance all these evils were springing, and from men’s thinking that they knew something out of the common, this he purgeth away first of all, and in beginning saith,
Paul, called to be an Apostle of Jesus Christ, through the will of God, and Sosthenes our brother, unto the Church of God which is at Corinth, even them that are sanctified in Christ Jesus, called to be Saints, with all that call upon the name of our Lord Jesus Christ in every place, their Lord and ours: Grace unto you and peace from God our Father and the Lord Jesus Christ.
[1.] See how immediately, from the very beginning, he casts down their pride, and dashes to the ground all their fond imagination, in that he speaks of himself as “called.” For what I have learnt, saith he, I discovered not myself, nor acquired by my own wisdom, but while I was persecuting and laying waste the Church I was called. Now here of Him that calleth is everything: of him that is called, nothing, (so to speak,) but only to obey.
“Of Jesus Christ.” Your teacher is Christ; and do you register the names of men, as patrons of your doctrine?
“Through the will of God.” For it was God who willed that you should be saved in this way. We ourselves have wrought no good thing, but by the will of God we have attained to this salvation; and because it seemed good to him, we were called, not because we were worthy.
“And Sosthenes our brother.” Another instance of his modesty; he puts in the same rank with himself one inferior to Apollos; for great was the interval between Paul and Sosthenes. Now if where the interval was so wide he stations with himself one far beneath him, what can they have to say who despise their equals?
“Unto the Church of God.” Not “of this or of that man,” but of God.
“Which is at Corinth.” Seest thou how at each word he puts down their swelling pride; training their thoughts in every way for heaven? He calls it, too, the Church “of God;” shewing that it ought to be united. For if it be “of God,” it is united, and it is one, not in Corinth only, but also in all the world: for the Church’s name (ἐκκλησία: properly an assembly) is not a name of separation, but of unity and concord.
“To the sanctified in Christ Jesus.” Again the name of Jesus; the names of men he findeth no place for. But what is Sanctification? The Laver, the Purification. For he reminds them of their own uncleanness, from which he had freed them; and so persuades them to lowliness of mind; for not by their own good deeds, but by the loving-kindness of God, had they been sanctified.
“Called to be Saints.” For even this, to be
saved by faith, is not saith he, of yourselves; for ye did not
first draw near, but were called; so that not even this small
matter is yours altogether. However, though you had drawn near,
accountable as you are for innumerable wickednesses, not even so
would the grace be yours, but God’s. Hence also, writing to the
Ephesians, he said, (
“With all who call upon the Name of our Lord Jesus Christ.” Not “of this or that man,” but “the Name of the Lord.”
[2.] “In every place, both theirs and ours.”
For although the letter be written to the Corinthians only, yet he
makes mention of all the faithful that are in all the earth;
showing that the Church throughout the world must be one, however
separate in divers places; and much more, that in Corinth. And
though the place separate, the Lord binds them together, being
common to all. Wherefore also uniting them he adds, “both
theirs and ours.” And this is far more powerful [to unite],
than the other [to separate]. For as men in one place, having
many and contrary masters, become distracted, and their one place
helps them not to be of one mind, their masters giving orders at
variance with each other, and drawing each their own way, according
to what Christ says, (St.
[3.] That my meaning may be clearer, I will read it according to its sense thus: “Paul and Sosthenes to the Church of God which is in Corinth and to all who call upon the Name of Him who is both our Lord and theirs in every place, whether in Rome or wheresoever else they may be: grace unto you and peace from God our Father and the Lord Jesus Christ.”
Or again thus; which I also believe to be rather more correct: “Paul and Sosthenes to those that are at Corinth, who have been sanctified, called to be Saints, together with all who call upon the Name of our Lord Jesus Christ in place, both theirs and ours;” that is to say, “grace unto you, and peace unto you, who are at Corinth, who have been sanctified and called;” not to you alone, but “with all who in every place call upon the Name of Jesus Christ, our Lord and theirs.”
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
(μένει, Savile in marg.) 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. (See St. Chrys. on
For this, therefore, let all of us labor earnestly; whether one be a slave, let him pray for this, that he may find grace with God rather than with his master; or a wife, let her seek grace from God her Saviour rather than from her husband; or a soldier, in preference to his king and commander let him seek that favor which cometh from above. For thus among men also wilt thou be an object of love.
[4.] But how shall a man find grace with God?
How else, except by lowliness of mind? “For God, “saith one,
(St.
[5.] And if you please, let us try each by
examples. For tell me, what was there ever more exalted than
Abraham? And yet it was he that said, “I am but dust and
ashes;” it was he who said, (
For as in bodies it is one thing to be healthy and
plump, (σφριγῶντα, firm
and elastic.) and another thing to be swoln, although both indicate
a full habit of flesh, (but in this case of unsound, in that of
healthful flesh;) so also here: it is one thing to be arrogant,
which is, as it were, to be swoln, and another thing to be
high-souled, which is to be in a healthy state. And again, one
man is tall from the stature of his person; another, being short,
by adding buskins
ἐμβάδας,
a leathern shoe coming half way up the leg, with high heels of
cork; used especially by tragic actors to elevate their size.
Æschylus, says Horace, improving tragedy, “docuit magnumque
loqui, nitique cothurno.” A. P. 280.
[6.] Let us then acquire that height which comes by humility. Let us look into the nature of human things, that we may kindle with the longing desire of the things to come; for in no other way is it possible to become humble, except by the love of what is divine and the contempt of what is present. For just as a man on the point of obtaining a kingdom, if instead of that purple robe one offer him some trivial compliment, will count it to be nothing; so shall we also laugh to scorn all things present, if we desire that other sort of honor. Do ye not see the children, when in their play they make a band of soldiers, and heralds precede them and lictors, and a boy marches in the midst in the general’s place, how childish it all is? Just such are all human affairs; yea and more worthless than these: to-day they are, and to-morrow they are not. Let us therefore be above these things; and let us not only not desire them, but even be ashamed if any one hold them forth to us. For thus, casting out the love of these things, we shall possess that other love which is divine, and shall enjoy immortal glory. Which may God grant us all to obtain, through the grace and loving-kindness of our Lord Jesus Christ; with whom be to the Father, together with the holy and good Spirit, the glory and the power for ever and ever. Amen.
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, “(
[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, (
This seems to mean the grace given in Baptism once for all.
[3.] “For the grace of God.” Seest thou how from every quarter he draws topics for correcting 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.
[This is true, but modern criticism prefers the literal sense
of the preposition; in Jesus Christ, i.e., in your
fellowship with him. C.]
“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!
[4.]
Or, as I was saying, he both reminds them of his own
miracles and speaks thus with an eye to those who were still
approved. For many holy men were there who had “set themselves
to minister unto the saints,” and had become “the first fruits
of Achaia;” as he declareth (
[5.] In any case, although the praises be not very close to the truth, still however they are inserted by way of precaution, (οἰκονομικῶς) preparing the way beforehand for his discourse. For whoever at the very outset speaks things unpleasant, excludes his words from a hearing among the weaker: since if the hearers be his equals in degree they feel angry; if vastly inferior they will be vexed. To avoid this, he begins with what seem to be praises. I say, seem; for not even did this praise belong to them, but to the grace of God. For that they had remission of sins, and were justified, this was of the Gift from above. Wherefore also he dwells upon these points, which shew the loving-kindness of God, in order that he may the more fully purge out their malady.
[6.] “Waiting for the revelation (ἀποκάλυψιν.) of our Lord Jesus Christ.” “Why make ye much ado,” saith he, “why are ye troubled that Christ is not come? Nay, he is come; and the Day is henceforth at the doors.” And consider his wisdom; how withdrawing them from human considerations he terrifies them by mention of the fearful judgment-seat, and thus implying that not only the beginnings must be good, but the end also. For with all these gifts, and with all else that is good, we must be mindful of that Day: and there is need of many labors to be able to come unto the end. “Revelation” is his word; implying that although He be not seen, yet He is, and is present even now, and then shall appear. Therefore there is need of patience: for to this end did ye receive the wonders, that ye may remain firm.
[7.]
But do thou consider how he always fasteneth
them as with nails to the Name of Christ. And not any man nor
teacher, but continually the Desired One Himself is remembered by
him: setting himself, as it were to arouse those who were
heavy-headed after some debauch. For no where in any other
Epistle doth the Name of Christ occur so continually. But here it
is, many times in a few verses; and by means of it he weaves
together, one may say, the whole of the proem. Look at it from
the beginning. “Paul called [to be] an Apostle of Jesus Christ,
to them that have been sanctified in Jesus Christ, who call upon
the Name of our Lord Jesus Christ, grace [be] unto you and peace
from God the Father, and the Lord Jesus Christ. I thank my God
for the grace which hath been given you by Jesus Christ, even as
the testimony of Christ hath been confirmed in you, waiting for the
revelation of our Lord Jesus Christ, who shall confirm you
unreprovable in the day of our Lord Jesus Christ. God is
faithful, by whom ye have been called into the fellowship of His
Son Jesus Christ our Lord. And I beseech you by the Name of our
Lord Jesus Christ.” Seest thou the constant repetition of the
Name of Christ? From whence it is plain even to the most
unobservant, that not by chance nor unwittingly he doeth this, but
in order that by incessant application
The image here seems to be taken from the vulgar use, in medicine,
of a charm or amulet.
[Dr. Field’s text reads ἐπαντλῶν.]
These things, by a kind of divine art he inserts
thus early, lest after the vehemence of the reproofs they might
fall into despair. For assuredly God’s part will ensue, if we
be not quite impatient of His rein. (ἀφηνιάσωμεν) As the Jews, being called, would
not receive the blessings; but this was no longer of Him that
called, but of their lack of sense. For He indeed was willing to
give, but they, by refusing to receive, cast themselves away.
For, had He called to a painful and toilsome undertaking, not even
in that case were they pardonable in making excuse; however, they
would have been able to say that so it was: but if the call be
unto cleansing, (Comp.
[9.] But some man will say, “He ought to
bring men in, even against their will.” Away with this. He
doth not use violence, nor compel;
Yet in St.
“Whence it is then,” say you, “that all men do
not choose them?” From their own infirmity. “And wherefore
doth He not cut off their infirmity?” And how tell me—in what
way—ought He to cut it off? Hath He not made a world that
teacheth His loving-kindness and His power? For (
[τῆ περιουσία τῆς φιλοσοφιας.
Lit. “by the excess of philosophy.” The term
philosophy came to be used by the early Christian writers to
denote a contemplative, self-denying life. The reference in the
text is to the so-called “counsels of perfection,” such as
voluntary poverty, voluntary celibacy, etc., which as they exceed
what is enjoined in the Gospel were supposed to establish a
peculiar merit and secure a higher degree of blessedness. This
two-fold standard of moral excellence may be traced back as far as
the middle of the second century. See Pastor Hermae
Simil. v. 3. C.]
[10.] “And why,” say you, “did He not make knowledge and virtue natural to us?” Who speaketh thus? The Greek or the Christian? Both of them, indeed, but not about the same things: for the one raises his objection with a view to knowledge, the other with a view to conduct. First, then, we will reply to him who is on our side; for I do not so much regard those without, as our own members.
What then saith the Christian? “It were
The meaning seems to be, “Whatever other sins you commit,
you have not the sin of unbelief to answer for; and would, I
suppose, think it hard, if cæteris paribus you were counted
as guilty as an unbeliever. Now this your instinctive judgment
confutes any hope you may have that nature and circumstances may
excuse you in any other sin.”
But thou sayest, “I had rather have been good by necessity, and so forfeited all rewards, than evil by deliberate choice, to be punished and suffer vengeance.” But it is impossible that one should ever be good by necessity. If therefore thou knowest not what ought to be done, shew it, and then we will tell you what is right to say. But if thou knowest that uncleanness is wicked, wherefore dost thou not fly from the evil thing?
“I cannot,” thou sayest. But others who
have done greater things than this will plead against thee, and
will more than prevail to stop thy mouth. For thou, perhaps,
though living with a wife, art not chaste; but another even without
a wife keeps his chastity inviolate. Now what excuse hast thou
for not keeping the rule, while another even leaps beyond the
lines
Τὰ σκὰμματα. The image is borrowed
from the gymnastic exercise of leaping.
But thou sayest “I am not of this sort in my
bodily frame, or my turn of mind.” That is for want, not of
power, but of will. For thus I prove that all have a certain
aptness towards virtue: That which a man cannot do, neither will
he be able to do though necessity be laid upon him; but, if,
necessity being laid upon him, he is able, he that leaveth it
undone, leaveth it undone out of choice. The kind of thing I mean
is this: to fly up and be borne towards heaven, having a heavy
body, is even simply impossible. What then, if a king should
command one to do this, and threaten death, saying, “Those men
who do not fly, I decree that they lose their heads, or be burnt,
or some other such punishment:” would any one obey him?
Surely not. For nature is not capable of it. But if in the case
of chastity this same thing were done, and he were to lay down laws
that the unclean should be punished, be burnt, be scourged, should
suffer the extremity of torture, would not many obey the law?
“No” thou wilt say: “for there is appointed, even now, a
law forbidding to commit adultery
From the time of Constantine to that of Justinian it was a capital
offence. Gibbon, e. 44. note 197.
[11.] Since then both from our conduct towards one another, and from others’ conduct to us when judged, and from the things about which we have written laws, and from the things wherein we condemn ourselves, though there be no one to accuse us; and from the instances of our becoming worse through indolence, and better through fear; and from the cases wherein we see others doing well and arriving at the height of self-command, (φιλοσοφίας) it is quite clear that we also have it in our power to do well: why do we, the most part, deceive ourselves in vain with heartless pretexts and excuses, bringing not only no pardon, but even punishment intolerable? When we ought to keep before our eyes that fearful day, and to give heed to virtue; and after a little labor, obtain the incorruptible crowns? For these words will be no defence to us; rather our fellow-servants, and those who have practised the contrary virtues, will condemn all who continue in sin: the cruel man will be condemned by the merciful; the evil, by the good; the fierce, by the gentle; the grudging, by the courteous; the vain-glorious, by the self-denying; the indolent, by the serious; the intemperate, by the sober-minded. Thus will God pass judgment upon us, and will set in their place both companies; on one bestowing praise, on the other punishment. But God forbid that any of those present should be among the punished and dishonored, but rather among those who are crowned and the winners of the kingdom. Which may God grant us all to obtain through the grace and loving-kindness of our Lord Jesus Christ; with Whom unto the Father and the Holy Ghost be glory, power, honor, now and ever, and unto everlasting ages. Amen.
Now I beseech you, brethren, through the name of our Lord Jesus Christ, that ye all speak of the same thing, and that there be no divisions among you; but that ye be perfected together in the same mind and in the same judgment.
What I have continually been saying, that we must frame our rebukes gently and gradually, this Paul doth here also; in that, being about to enter upon a subject full of many dangers and enough to tear up the Church from her foundations he uses very mild language. His word is that he “beseeches” them, and beseeches them “through Christ;” as though not even he were sufficient alone to make this supplication, and to prevail.
But what is this, “I beseech you through Christ?” “I take Christ to fight on my side, and to aid me, His injured and insulted Name.” An awful way of speaking indeed! lest they should prove hard and shameless: for sin makes men restless. Wherefore if at once (ἄν μὲν εὐθέως ἐπιπλήξης Savil. ἄν μὴ Ben.) you sharply rebuke you make a man fierce and impudent: but if you put him to shame, you bow down his neck, you check his confidence, you make him hang down his head. Which object being Paul’s also, he is content for a while to beseech them through the Name of Christ. And what, of all things, is the object of his request?
“That ye may all speak the same thing, and
that there be no divisions [schisms] among you.” The emphatic
force of the word “schism,” I mean the name itself, was a
sufficient accusation. For it was not that they had become many
parts, each entire within itself, but rather the One [Body which
originally existed] had perished. For had they
i.e. the bodies formed by separation.
[3.] But seeing that whoso is blamed is unabashed so long as he hath no witnesses, observe how, not permitting them to deny the fact, he adduces some to bear witness.
[4.] What was “declared? “That there are contentions among you.” Thus, when he is rebuking them, he saith, “That there be no divisions among you;” but when he is reporting the statements of others, he doth it more gently; saying, “For it hath been declared unto me…that there are contentions among you; in order that he might not bring trouble upon the informants.
Next he declares also the kind of contention.
“I am of Paul, and I of Apollos, and I of Cephas.” Not esteeming himself before Peter hath he set his name last, but preferring Peter to himself, and that greatly. He arranged his statement in the way of climax, (κατὰ αῦξησιν) that he might not be supposed to do this for envy; or, from jealousy, to be detracting from the honor of others. Wherefore also he put his own name first. For he who puts himself foremost to be rejected, doth so not for love of honor, but for extreme contempt of this sort of reputation. He puts himself, you see, in the way of the whole attack, and then mentions Apollos, and then Cephas. Not therefore to magnify himself did he do this, but in speaking of wrong things he administers the requisite correction in his own person first.
[5.] But that those who addicted themselves to
this or that man were in error, is evident. And rightly he
rebukes them, saying, “Ye do not well in that ye say, ‘I am of
Paul, and I of Apollos, and I of Cephas.’” But why did he
add, “And I of Christ?” For although these who addicted
themselves to men were in error,
But some say that he glanced at something else, in saying, “Christ is divided:” as if he had said, “He hath distributed to men and parted the Church, and taken one share Himself, giving them the other.” Then in what follows, he labors to overthrow this absurdity, saying, “Was Paul crucified for you, or were ye baptized into the name of Paul?” Observe his Christ-loving mind; how thenceforth he brings the whole matter to a point in his own name, shewing, and more than shewing, that this honor belongs to no one. And that no one might think it was envy which moved him to say these things, therefore he is constantly putting himself forward. Observe, too, his considerate way, in that he saith not, “Did Paul make the world? did Paul from nothing produce you into being?” But only those things which belonged as choice treasures to the faithful, and were regarded with great solicitude—those he specifies, the Cross, and Baptism, and the blessings following on these. For the loving-kindness of God towards men is shewn by the creation of the world also: in nothing, however, so much as by the (τῆς συγκαταβάσεως) condescension through the Cross. And he said not, “did Paul die for you?” but, “was Paul crucified?” setting down also the kind of death.
“Or were ye baptized into the name of
Paul?” Again, he saith not, “did Paul baptize you?” For
he did baptize many: but this was not the question, by whom they
had been baptized, but, into whose name they had been baptized!
For since this also was a cause of schisms, their being called
after the name of those who baptized them, he corrects this error
likewise saying, “Were ye baptized into the name of Paul?”
“Tell me not,” saith he, “who baptized, but into whose
name. For not he that baptizeth, but he who is invoked in the
Baptism, is the subject of enquiry. For this is He who forgives
our sins
This seems to allude to the words of the ancient Oriental
Creed, as preserved by S. Cyril of Jerusalem, “I believe in one
Baptism of Repentance, for the Remission of Sins;” (see Bp. Bull,
Jud. Eccl. Cath. c. vi. §. 4. &c.) into which Creed, in
all probability, the people of Antioch had been
baptized.
And at this point he stays the discourse, and does
not pursue the subject any further. For he saith not, “Did Paul
declare to you the good things to come? Did Paul promise you the
kingdom of heaven?” Why, then, I ask, doth he not add these
questions also? Because it is not all as one, to promise a
kingdom and to be crucified. For the former neither had danger
nor brought shame; but the latter, all these. Moreover, he proves
the former from the latter: for having said, (
[6.]
And why, not being sent to baptize, did he baptize? Not in contention with Him that sent him, but in this instance laboring beyond his task. For he saith not, “I was forbidden,” but, “I was not sent for this, but for that which was of the greatest necessity.” For preaching the Gospel is a work perhaps for one or two; but baptizing, for everyone endowed with the priesthood. For a man being instructed and convinced, to take and baptize him is what any one whatever might do: for the rest, it is all effected by the will of the person drawing near, and the grace of God. But when unbelievers are to be instructed, there must be great labor, great wisdom. And at that time there was danger also annexed. In the former case the whole thing is done, and he is convinced, who is on the point of initiation: and it is no great thing when a man is convinced, to baptize him. But in the later case the labor is great, to change the deliberate will, to alter the turn of mind, and to tear up error by the roots, and to plant the truth in its place.
Not that he speaks out all this, neither doth he argue in so many words that Baptism has no labor, but that preaching has. For he knows how always to subdue his tone, whereas in the comparison with heathen wisdom he is very earnest, the subject enabling him to use more vehemency of language.
Not therefore in opposition to Him that sent
him did he baptize; but, as in the case of the widows
Perhaps the allusion is to such places as
[7.] “Not in wisdom of words, lest the Cross of Christ should be made of none effect.”
Having brought down the swelling pride of those who were arrogant because of their baptizing, he changes his ground afterwards to meet those who boasted about heathen wisdom, and against them he puts on his armor with more vehemency. For to those who were puffed up with baptizing he said, “I give thanks that I baptized no one;” and, “for Christ sent me not to baptize.” He speaks neither vehemently nor argumentatively, but, having just hinted his meaning in a few words, passeth on quickly. But here at the very outset he gives a severe blow, saying, “Lest the Cross of Christ be made void.” Why then pride thyself on a thing which ought to make thee hide thy face? Since, if this wisdom is at war with the Cross and fights with the Gospel, it is not meet to boast about it, but to retire with shame. For this was the cause why the Apostles were not wise; not through any weakness of the Gift, but lest the Gospel preached suffer harm. The sort of people therefore above mentioned were not those employed in advocating the Word: rather they were among its defamers. The unlearned men were the establishers of it. This was able to check vain glory, this to repress arrogance, this to enforce moderation.
“But if it was ‘not by wisdom of speech,’ why
did they send Apollos who was eloquent?” It was not, he
replies, through confidence in his power of speech, but because he
was (
[8.] But prove to me that Peter and Paul
were eloquent. Thou canst not: for they were “unlearned and
ignorant men!”
ἀγράμματοι καὶ
ἰδιῶται.
I have said these things, because I once heard a Christian disputing in a ridiculous manner with a Greek, and both parties in their mutual fray ruining themselves. For what things the Christian ought to have said, these the Greek asserted; and what things it was natural to expect the Greek would say, these the Christian pleaded for himself. As thus: the dispute being about Paul and Plato, the Greek endeavored to show that Paul was unlearned and ignorant; but the Christian, from simplicity, was anxious to prove that Paul was more eloquent than Plato. And so the victory was on the side of the Greek, this argument being allowed to prevail. For if Paul was a more considerable person than Plato, many probably would object that it was not by grace, but by excellency of speech that he prevailed; so that the Christian’s assertion made for the Greek. And what the Greek said made for the Christian’s; for if Paul was uneducated and yet overcame Plato, the victory, as I was saying, was brilliant; the disciples of the latter, in a body, having been attracted by the former, unlearned as he was, and convinced, and brought over to his side. From whence it is plain that the Gospel was a result not of human wisdom, but of the grace of God.
Wherefore, lest we fall into the same error, and be
laughed to scorn, arguing thus with Greeks whenever we have a
controversy with them; let us charge the Apostles with want of
learning; for this same charge is praise. And when they say that
the Apostles were rude, let us follow up the remark and say that
they were also untaught, and unlettered, and poor, and vile, and
stupid, and obscure. It is not a slander on the Apostles to say
so, but it is even a glory that, being such, they should have
outshone the whole world. For these untrained, and rude, and
illiterate men, as completely vanquished the wise, and powerful,
and the tyrants, and those who flourished in wealth and glory and
all outward good things, as though they had not been men at all:
from whence it is manifest that great is the power of the Cross;
and that these things were done by no human strength. For the
results do not keep the course of nature, rather what was done was
above all nature. Now when any thing takes place above nature,
and exceedingly above it, on the side of rectitude and utility; it
is quite plain that these things are done by some Divine power and
cooperation. And observe; the fisherman, the tentmaker, the
publican, the ignorant, the unlettered, coming from the far distant
country of Palestine, and having beaten off their own ground the
philosophers, the masters of oratory, the skillful debaters, alone
prevailed against them in a short space of time; in the midst of
many perils; the opposition of peoples and kings, the striving of
nature herself, length of time, the vehement resistance of
inveterate custom, demons in arms, the devil in battle array and
stirring up all, kings, rulers, peoples, nations, cities,
barbarians, Greeks, philosophers, orators, sophists, historians,
laws, tribunals, divers kinds of punishments, deaths innumerable
and of all sorts. But nevertheless all these were confuted and
gave way when the fisherman spake; just like the light dust which
cannot bear the rush of violent winds. Now what I say is, let us
learn thus to dispute with the Greeks; that we be not like beasts
and cattle, but prepared concerning “the hope which is in us.”
(
For say, if twelve men, unskilled in matters of war,
were to leap into an immense and armed host of soldiers, themselves
not only unarmed but of weak frame also; and to receive no harm
from them, nor yet be wounded, though assailed with ten thousand
weapons; if while the darts were striking them, with
[9.] Let this, I say, be our way of overpowering them, and of conducting our warfare against them; and let us astound them by our way of life rather than by words. For this is the main battle, this is the unanswerable argument, the argument from conduct. For though we give ten thousand precepts of philosophy in words, if we do not exhibit a life better than theirs, the gain is nothing. For it is not what is said that draws their attention, but their enquiry is, what we do; and they say, “Do thou first obey thine own words, and then admonish others. But if while thou sayest, infinite are the blessings in the world to come, thou seem thyself nailed down to this world, just as if no such things existed, thy works to me are more credible than thy words. For when I see thee seizing other men’s goods, weeping immoderately over the departed, doing ill in many other things, how shall I believe thee that there is a resurrection?” And what if men utter not this in words? they think it and turn it often in their minds. And this is what stays the unbelievers from becoming Christians.
Let us win them therefore by our life. Many, even
among the untaught, have in that way astounded the minds of
philosophers, as having exhibited in themselves also that
philosophy which lies in deeds, and uttered a voice clearer than a
trumpet by their mode of life and self-denial. For this is
stronger than the tongue. But when I say, “one ought not to
bear malice,” and then do all manner of evils to the Greek, how
shall I be able by words to win him, while by my deeds I am
frightening him away? Let us catch them then by our mode of life;
and by these souls let us build up the Church, and of these let us
amass our wealth. There is nothing to weigh against a soul, not
even the whole world. So that although thou give countless
treasure unto the poor, thou wilt do no such work as he who
converteth one soul. (
For the word of the cross is to them that perish foolishness; but to us which are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and the prudence of the prudent will I reject. Where is the Wise? Where is the Scribe? Where is the Disputer of the World?
To the sick and gasping even wholesome meats are unpleasant, friends and relations burdensome; who are often times not even recognized, but are rather accounted intruders. Much like this often is the case of those who are perishing in their souls. For the things which tend to salvation they know not; and those who are careful about them they consider to be troublesome. Now this ensues not from the nature of the thing, but from their disease. And just what the insane do, hating those who take care of them, and besides reviling them, the same is the case with unbelievers also. But as in the case of the former, they who are insulted then more than ever compassionate them, and weep, taking this as the worst symptom of the disease in its intense form, when they know not their best friends; so also in the case of the Gentiles let us act; yea more than for our wives let us wail over them, because they know not the common salvation. For not so dearly ought a man to love his wife as we should love all men, and draw them over unto salvation; be a man a Gentile, or be he what he may. For these then let us weep; for “the word of the Cross is to them foolishness,” being itself Wisdom and Power. For, saith he, “the word of the Cross to them that perish is foolishness.”
For since it was likely that they, the Cross being derided by the Greeks, would resist and contend by aid of that wisdom, which came (forsooth) of themselves, as being disturbed by the expression of the Greeks; Paul comforting them saith, think it not strange and unaccountable, which is taking place. This is the nature of the thing, that its power is not recognized by them that perish. For they are beside themselves, and behave as madmen; and so they rail and are disgusted at the medicines which bring health.
[2.] But what sayest thou, O man? Christ became
a slave for thee, “having taken the form of a slave,” (
And why speak I of God? for in regard of created things, should we do this, great derision will ensue. For suppose a man, wishing to make out all things by reasoning; and let him try by thy discourse to convince himself how we see the light; and do thou try to convince him by reasoning. Nay, thou canst not: for if thou sayest that it suffices to see by opening the eyes, thou hast not expressed the manner, but the fact. For “why see we not,” one will say, “by our hearing, and with our eyes hear? And why hear we not with the nostril, and with the hearing smell?” If then, he being in doubt about these things, and we unable to give the explanation of them, he is to begin laughing, shall not we rather laugh him to scorn? “For since both have their origin from one brain, since the two members are near neighbors to each other, why can they not do the same work?” Now we shall not be able to state the cause nor the method of the unspeakable and curious operation; and should we make the attempt, we should be laughed to scorn. Wherefore, leaving this unto God’s power and boundless wisdom, let us be silent.
[3.] Now observe: when I say, “He was
crucified;” the Greek saith, “And how can this be reasonable?
Himself He helped not when undergoing crucifixion and sore trial at
the moment of the Cross: how then after these things did He rise
again and help others? For if He had been able, before death was
the proper time.” (For this the Jews actually said.) (St.
[4.] But these things, though known to us, are not so as yet to the unbelievers. Wherefore he said that “the word of the Cross is to them that perish foolishness; but to us who are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and the prudence of the prudent will I reject.” Nothing from himself which might give offence, does he advance up to this point; but first he comes to the testimony of the Scripture, and then furnished with boldness from thence, adopts more vehement words, and saith,
Having then drawn the conclusion which he had in
view, and brought down their pride, and said, “Hath not God made
foolish the wisdom of this world?” he states also the reason why
these things were so done. “For seeing that in the wisdom of
God,” saith he, “the world through its wisdom knew not God,”
the Cross appeared. Now what means, “in the wisdom of God?”
The wisdom apparent in those works whereby it was His will to make
Himself known. For to this end did he frame them, and frame them
such as they are, that by a sort of proportion, (ἀναλόγως)
from the things which are seen admiration of the Maker might be
learned. Is the heaven great, and the earth boundless? Wonder
then at Him who made them. For this heaven, great as it is, not
only was made by Him, but made with ease; and that boundless earth,
too, was brought into being even as if it had been nothing.
Wherefore of the former He saith, (
But how did He “destroy wisdom?” Being made
known to us by Paul and others like him, He shewed it to be
unprofitable. For towards
But what is, “He hath made foolish?” He hath shewn it foolish in regard of receiving the faith. For since they prided themselves on it, He lost no time in exposing it. For what sort of wisdom is it, when it cannot discover the chief of things that are good? He caused her therefore to appear foolish, after she had first convicted herself. For if when discoveries might have been made by reasoning, she proved nothing, now when things proceed on a larger scale, how will she be able to accomplish aught? now when there is need of faith alone, and not of acuteness? You see then, God hath shewn her to be foolish.
It was His good pleasure, too, by the foolishness of the Gospel to save; foolishness, I say, not real, but appearing to be such. For that which is more wonderful yet is His having prevailed by bringing in, not another such wisdom more excellent than the first, but what seemed to be foolishness. He cast out Plato for example, not by means of another philosopher of more skill, but by an unlearned fisherman. For thus the defeat became greater, and the victory more splendid.
[5.]
Vast is the import of the things here spoken! For he means to say how by contraries God hath overcome, and how the Gospel is not of man. What he saith is something of this sort. When, saith he, we say unto the Jews, Believe; they answer, Raise the dead, Heal the demoniacs, Shew unto us signs. But instead thereof what say we? That He was crucified, and died, who is preached. And this is enough, not only to fail in drawing over the unwilling, but even to drive away those even who are willing. Nevertheless, it drives not away, but attracts and holds fast and overcomes.
Again; the Greeks demand of us a rhetorical style,
and the acuteness of sophistry. But preach we to these also the
Cross: and that which, in the case of the Jews seemed to be
weakness, this in the case of the Greeks is foolishness.
Wherefore, when we not only fail in producing what they demand, but
also produce the very opposites of their demand; (for the Cross has
not merely no appearance of being a sign sought out by reasoning,
but even the very annihilation of a sign;—is not merely deemed no
proof of power, but a conviction of weakness;—not merely no
display of wisdom, but a suggestion of foolishness;)—when
therefore they who seek for signs and wisdom not only receive not
the things which they ask, but even hear the contrary to what they
desire, and then by means of contraries are persuaded;—how is not
the power of Him that is preached unspeakable? As if to some one
tempest-tost and longing for a haven, you were to shew not a haven
but another wilder portion of the sea, and so could make him follow
with thankfulness? Or as if a physician could attract to himself
the man that was wounded and in need of remedies, by promising to
cure him not with drugs, but with burning of him again! For this
is a result of great power indeed. So also the Apostles
prevailed, not simply without a sign, but even by a thing which
seemed contrary to all the known signs. Which thing also Christ
did in the case of the blind man. For when He would heal him, He
took away the blindness by a thing that increased it: i.e. He put
on clay. (St.
[6.]
[7.] But among them also, it will be said, many
have been found contemners of death. Tell me who? was it he who
drank the hemlock? But if thou wilt, I can bring forward ten
thousand such from within the Church. For had it been lawful when
prosecution befel them to drink hemlock and depart, all had become
more famous than he. And besides, he drank when he was not at
liberty to drink or not to drink; but willing or against his will
he must have undergone it: no effect surely of fortitude, but of
necessity, and nothing more. For even robbers and man-slayers,
having fallen under the condemnation of their judges, have suffered
things more grievous. But with us it is all quite the contrary.
For not against their will did the martyrs endure, but of their
will, and being at liberty not to suffer; shewing forth fortitude
harder than all adamant. This then you see is no great wonder,
that he whom I was mentioning drank hemlock; it being no longer in
his power not to drink, and also when he had arrived at a very
great age. For when he despised life he stated himself to be
seventy years old; if this can be called despising. For I for my
part could not affirm it: nor, what is more, can anyone else.
But show me some one enduring firm in torments for godliness’
sake, as I shew thee ten thousand every where in the world. Who,
while his nails were tearing out, nobly endured? Who, while his
body joints were wrenching (ἀνασκαπτομένων) asunder? Who, while his body
was cut in pieces, (τοῦ σώματος κατὰ μέρος πορθουμένου; τῆς κεφαλῆς;)
member by member? or his head? Who, while his bones were forced
out by levers? (ἀναμοχλευομένων) Who, while placed
without intermission upon frying-pans? Who, when thrown into a
caldron? Show me these instances. For to die by hemlock is all
as one with a man’s continuing in a state of sleep. Nay even
sweeter than sleep is this sort of death, if report say true. But
if certain [of them] did endure torments, yet of these, too, the
praise is gone to nothing. For on some disgraceful occasion they
perished; some for revealing mysteries; some for aspiring to
dominion; others detected in the foulest crimes; others again
rashly, and fruitlessly, and foolishly, there being no reason for
it, made away with themselves. But not so with us. Wherefore of
the deeds of those nothing is said; but these flourish and daily
increase. Which Paul having
[8.] For that the Gospel is divine, even from hence is evident; namely, whence could it have occurred to twelve ignorant men to attempt such great things? who sojourned in marshes, in rivers, in deserts; who never at any time perhaps had entered into a city nor into a forum;—whence did it occur, to set themselves in array against the whole world? For that they were timid and unmanly, he shews who wrote of them, not apologizing, nor enduring to throw their failings into the shade: which indeed of itself is a very great token of the truth. What then doth he say about them? That when Christ was apprehended, after ten thousand wonders, they fled; and he who remained, being the leader of the rest, denied. Whence was it then that they who when Christ was alive endured not the attack of the Jews; now that He was dead and buried, and as ye say, had not risen again, nor had any talk with them, nor infused courage into them—whence did they set themselves in array against so great a world? Would they not have said among themselves, “what meaneth this? Himself He was not able to save, and will He protect us? Himself He defended not when alive, and will He stretch out the hand unto us now that he is dead? Himself, when alive, subdued not even one nation; and are we to convince the whole world by uttering His Name?” How, I ask, could all this be reasonable, I will not say, as something to be done, but even as something to be imagined? From whence it is plain that had they not seen Him after He was risen, and received most ample proof of his power, they would not have ventured so great a cast.
[9.] For suppose they had possessed friends
innumerable; would they not presently have made them all enemies,
disturbing ancient customs, and removing their father’s
landmarks? (ὅρια Ms. Reg. ἔθη Ben.) But as it was, they had them
for enemies, all, both their own countrymen and foreigners. For
although they had been recommended to veneration by everything
external, would not all men have abhorred them, introducing a new
polity? But now they were even destitute of everything; and it
was likely that even on that account all would hate and scorn them
at once. For whom will you name? The Jews? Nay, they had
against them an inexpressible hatred on account of the things which
had been done unto the Master. The Greeks then? Why, first of
all, these had rejected one not inferior to them; and no man knew
this so well as the Greeks. For Plato, who wished to strike out a
new form of government, or rather a part of government; and that
not by changing the customs relating to the gods, but merely by
substituting one line of conduct for another; was cast out of
Sicily, and went near to lose his life.
Plutarch, in Dion. t. v. p. 162. ed. Bryan. “Plato
having been introduced to Dionysius, they discoursed in general
about human virtue; when Plato maintained that any thing might be
credible rather than for tyrants to be truly brave. Then changing
the subject, he argued concerning Justice, that the life of the
just is blessed, of the unjust miserable. The tyrant was not well
pleased with the discourse, understanding it as a reproof: and he
was vexed with the bystanders, who mightily approved the man, and
were taken with his remarks. At last, in anger and bitterness, he
asked him what was his object in coming to Sicily. He said, To
look for a good man. By heaven, he replied, it is clear you have
not found him. Now Dion’s friends thought this had been the end
of his anger, and as Plato was anxious to go, they provided him
with a passage in a galley, in which Pollis the Spartan was sailing
to Greece. But Dionysius secretly besought Pollis, if possible,
to kill him at sea, but at any rate to sell him for a slave, for
that he would never be the worse for it, but just as happy, in that
Justice of his, though he became a slave. Upon which it is said
that Pollis took Plato to Ægina and sold him there, the Æginetæ
being at war with Athens, and having made a decree, that any
Athenian coming there should be sold.”
φύλακες, Plato’s word in the
Republic for citizens.
For Protagoras, who was one of them, having
dared to say, “I know of no gods,” not going round the world
and proclaiming it, but in a single city, was in the most imminent
peril of his life
Cic. de Nat. Deor. i. 23. Protagoras of Abdera, a
distinguished Sophist of his time, having opened a certain treatise
with these words, “Concerning the Gods, I cannot speak of them
either as being or as not being;” the Athenians banished him from
Athens and Attica, and burned his books in the Assembly. He
flourished about B.C. 444. Clinton, Fasti Hellenici, i.
53.
B.C. 466. Clinton, F. H. i. 39. The Scholiast on Aristophanes
calls him “a writer of songs, called an Atheist; a bringer in of
strange gods. Whereupon the Athenians condemned him, voting a
talent of silver to whoever should kill him, and two talents to any
one who should bring him alive: and prevailed on the
Peloponnesians to join with them.” Of Theodorus, Cicero says
that he was threatened with death by Lysimachus, but he does not
say that it was for his “atheism:” this must have been
between B.C. 306–281. Clinton, F.H. i. 174, 184.
ὁ Μήλιος. Schol. in Aristoph. Ran.
323.
Cic. de. N. D. i. 23; Tusc. Disp. i.
43.
[10.] But they did not, you will say, introduce
strange gods as the others did. Well, and in that you are naming
the very point most to be wondered at; that the innovation is
twofold, both to pull down those which are, and to announce the
Crucified. For from whence came it into their minds to proclaim
such things? whence, to be confident about their event? Whom of
those before them could they perceive to have prospered in any such
attempt? Were not all men worshipping demons? Were not all used
to make gods of the elements? Was not the difference [but] in the
mode of impiety? But nevertheless they attacked all, and
overthrew all, and overran in a short time the whole world, like a
sort of winged beings; making no account of dangers, of deaths, of
the difficulty of the thing, of their own fewness, of the multitude
of the opponents, of the authority, the power, the wisdom of those
at war with them. For they had an ally greater than all these,
the power of Him that had been crucified and was risen again. It
would not have been so wondrous, had they chosen to wage war with
the world in the literal sense, (πόλεμον αἰσθητόν) as this which in fact has taken place. For
according to the law of battle they might have stood over against
the enemies, and occupying some adverse ground, have arrayed
themselves accordingly to meet their foes, and have taken their
time for attack and close conflict. But in this case it is not
so. For they had no camp of their own, but were mingled with
their enemies, and thus overcame them. Even in the midst of their
enemies as they went about, they eluded their grasp, (λαβὰς Reg. βλαβὰς Bened.) and became superior, and
achieved a splendid victory; a victory which fulfils the prophecy
that saith, “Even in the midst of thine enemies thou shalt have
dominion.” (
[11.] So far then as to what we have to say. But
let us shew forth by our actions all excellencies of conduct, and
kindle abundantly the fire of virtue. For “ye are lights,”
saith he, “shining in the midst of the world.” (
In the meanwhile hold fast the things which have
been said, and be ye fellow-helpers with me in the battle; by your
way of life attracting them to us and changing them. For, as I am
always saying, He that teaches high morality (περὶ φιλοσοφίας) ought first to teach it in his own person, and
be such as his hearers cannot do without. Let us therefore become
such, and make the Greeks feel kindly towards us. And this will
come to pass if we make up our minds not only not to do ill, but
also to suffer ill. Do we not see when little children being
borne in their father’s arms give him that carries them blows on
the cheek, how sweetly the father lets the boy have his fill of
wrath, and when he sees that he has spent his passion, how his
countenance brightens up? In like manner let us also act; and as
fathers with children, so let us discourse with the Greeks.
Ye have given me vehement applause and
acclamation
This custom is referred to by St. Chrysostom in many places
as also by St. Augustin and others: the earliest mention of it
appears to be the censure passed on Paul of Samosata in the synod
of Antioch, A.D. 272, for demanding and encouraging such
applause. Vid. Euseb. E. H. vii. 30. St. Chrysostom in his 30th
Hom. on the Acts says, “When I am applauded in my speaking, for
the moment I feel as an infirm human being, (for why should not one
confess the truth?).…but when I am come home, and consider that
those who have been applauding are no wise profited, but rather by
their applause and acclamation have lost what good they might have
attained, I……feel as if I had said all to no purpose..…And
often I have thought of making a law to forbid all signs of
applause, and to enforce listening in silence and with becoming
order……Yea, if you please, let us even now pass such a
law……Why do you applaud at the very moment that I am making a
rule to check that practice? &c.” iv. 784. Ed. Savil. Vid.
Bingham Antiquit. xiv. 4. 27; Suicer, v. κρότος.
For behold
βλέπετε. He takes it
imperatively; see below. So also the Vulgate,
Videte.
He hath said that “the
foolishness of God is wiser than men;” he hath shewed that human
wisdom is cast out, both by the testimony of the Scriptures and by
the issue of events; by the testimony, where he says, “I will
destroy the wisdom of the wise;” by the event, putting his
argument in the form of a question, and saying, “Where is the
wise? Where the Scribe?” Again; he proved at the same time
that the thing is not new, but ancient, as it was presignified and
foretold from the beginning. For, “It is written,” saith he,
“I will destroy the wisdom of the wise.” Withal he shews that
it was neither inexpedient nor unaccountable for things to take
this course: (for, “seeing that in the wisdom of God the
world,” saith he, “knew not God, God was well pleased through
the foolishness of preaching to save them which believe:”) and
that the Cross is a demonstration of ineffable power and wisdom,
and that the foolishness of God is far mightier than the wisdom of
man. And this again he proves not by means of the teachers, but
by means of the disciples themselves. For, “Behold your
calling,” saith he: that not only teachers of an untrained
sort, but disciples also of the like class, were objects of His
choice; that He chose “not many wise men” (that is his word)
“according to the flesh.” And so that of which he is
[2.] But what
means, “according to the flesh?” According to what is in
sight; according to the life that now is; according to the
discipline of the Gentiles. Then, lest he should seem to be at
variance with himself, (for he had convinced both the Proconsul,
(
“Not many mighty, not many noble;” for these also are filled with pride. And nothing is so useless towards an accurate knowledge of God as arrogance, and being nailed down (προσηλῶσθαι) to wealth: for these dispose a man to admire things present, and make no account of the future; and they stop up the ears through the multitude of cares: but “the foolish things of the world God chose:” which thing is the greatest sign of victory, that they were uneducated by whom He conquers. For the Greeks feel not so much shame when they are defeated by means of the “wise,” but are then confounded, when they see the artisan and the sort of person one meets in the market more of a philosopher than themselves. Wherefore also he said himself, “That He might put to shame the wise.” And not in this instance alone hath he done this, also in the case of the other advantages of life. For, to proceed, “the weak things of the world He chose that He might put to shame the strong.” For not unlearned persons only, but needy also, and contemptible and obscure He called, that He might humble those who were in high places.
[3.] But not for the wonders sake only, neither to shew His own power, hath He done this, but to check also the arrogant. And therefore he both said before, “That he might confound the wise and the strong, that He might bring to nought the things which are,” and here again,
For God Himself hath shown that it is not possible
we should be saved only by ourselves: and this He did from the
beginning. For neither then could men be saved by themselves;
[4.]
The expression “of Him,” I suppose he uses here,
not of our introduction into being, but with reference to the
faith: that is, to our having become children of God, “not of
blood, nor of the will of the flesh.” (St.
Who then is wiser than we are who have not the wisdom of Plato, but Christ Himself, God having so willed.
But what means, “of God?” Whenever he speaks great things concerning the Only-Begotten, he adds mention of the Father, lest any one should think that the Son is unbegotten. Since therefore he had affirmed His power to be so great, and had referred the whole unto the Son, saying that He had “become wisdom unto us, and righteousness, and sanctification and redemption;”—through the Son again referring the whole to the Father, he saith, “of God.”
But why said he not, He hath made us wise, but
“was made unto us wisdom?” To show the copiousness of the
gift. As if he had said, He gave unto us Himself. And observe
how he goes on in order. For first He made us wise by delivering
from error, and then righteous and holy, by giving us the Spirit;
and He hath so delivered us from all our evils as to be “of
Him,” and this is not meant to express communication of being,
(οὐσιώσεως) but is spoken
concerning the faith. Elsewhere we find him saying, “We were
made righteousness in Him;” in
For this cause also he had vehemently inveighed against the wisdom of the Greeks, to teach men this lesson, (τοῦτο αὐτὸ Savile; τούτῳ αὐτῶ Bened.) and no other: that (as indeed is no more than just) they should boast themselves in the Lord. For when of ourselves we seek the things which are above us, nothing is more foolish, nothing weaker than we are. In such case, a tongue well whetted we may have; but stability of doctrine we cannot have. Rather, reasonings, being alone, are like the webs of spider. For unto such a point of madness have some advanced as to say that there is nothing real in the whole of being: yea, they maintain positively that all things are contrary to what appears.
Say not therefore that anything is from thyself, but
in all things glory in God. Impute unto no man anything at any
time. For if unto Paul nothing ought to be imputed much less unto
any others. For, saith he, (
[5.] It is time then, in what remains, to go forth to battle against these. Recollect where we left our discourse on the former day. We were saying that it was not possible according to human cause and effect that fishermen should get the better of philosophers. But nevertheless it became possible: from whence it is clear that by grace it became so. We were saying that it was not possible for them even to conceive such great exploits: and we shewed that they not only conceived, but brought them to a conclusion with great ease. Let us handle, to-day, the same head of our argument: viz. From whence did it enter their thoughts to expect to overcome the world, unless they had seen Christ after He was risen? What? Were they beside themselves, to reckon upon any such thing inconsiderately and at random? For it goes even beyond all madness, to look, without Divine grace, for success in so great an undertaking. How did they succeed in it, if they were insane and frenzied? But if they were in their sober senses, as indeed the events shewed, how, but on receiving credible pledges from the heavens and enjoying the influence which is from above, did they undertake to go forth to so great wars, and to make their venture against earth and sea, and to strip and stand their ground so nobly, for a change in the customs of the whole world which had been so long time fixed, they being but twelve men?
And, what is more, what made them expect to
convince their hearers, by inviting them to heaven and the mansions
above? Even had they been brought up in honor, and wealth, and
power, and erudition, not even so would it have been at all likely
that they should be roused to so burthensome an undertaking.
However, there would have been somewhat more of reason in their
expectation. But as the case now stands, some of them had been
occupied about lakes, some about hides
That is, some were fishers in the sea or lake of Tiberias, some, as
St. Paul, engaged in making tents out of hides.
[Dr. Field prefers the reading, and these
recent.]
Yea, even if they did expect to prevail, with what
sort of hopes undertook they such great dangers, except they had an
eye to the world to come? But let us suppose that they hoped for
no less than victory; what did they expect to gain from the
bringing all men unto Him, “who is not risen again,” as ye
say? For if now, men who believe concerning the kingdom of heaven
and blessings unnumbered with reluctance encounter dangers, how
could they have undergone so many for nothing, yea rather, for
evil? For if the things which were done did
[6.] Or, in another point of view; if they had felt this great zeal while Christ was living, yet on His death they would have let it go out. For He would have seemed to them, had He not risen, as a sort of deceiver and pretender. Know ye not that armies while the general and king is alive, even though they be weak, keep together; but when those in such office have departed, however strong they may be, they are broken up?
Tell me then, what were the enticing arguments whereupon they acted, when about to take hold of the Gospel, and to go forth unto all the world? Was there any kind of impediment wanting to restrain them? If they had been mad, (for I will not cease repeating it,) they could not have succeeded at all; for no one follows the advice of madmen. But if they succeeded as in truth they did succeed, and the event proves, then none so wise as they. Now if none were so wise as they, it is quite plain, they would not lightly have entered upon the preaching. Had they not seen Him after He was risen, what was there sufficient to draw them out unto this war? What which would not have turned them away from it? He said unto them, “After three days I will rise again,” and He made promises concerning the kingdom of heaven. He said, they should master the whole world, after they had received the Holy Spirit; and ten thousand other things besides these, surpassing all nature. So that if none of these things had come to pass, although they believed in Him while alive, after His death they would not have believed in Him, unless they had seen Him after He was risen. For they have said, “‘After three days,’ He said, ‘I will rise again,’ and He hath not arisen. He promised that He would give the Spirit, and He hath not sent Him. How then shall His sayings about the other world find credit with us, when His sayings about this are tried and found wanting?”
And why, if He rose not again, did they preach that He was risen? “Because they loved Him,” you will say. But surely, it was likely that they would hate Him afterwards, for deceiving and betraying them; and because, having lifted them up with innumerable hopes, and divorced them from house, and parents, and all things, and set in hostility against them the entire nation of Jews, He had betrayed them after all. And if indeed the thing were of weakness, they might have pardoned it; but now it would be deemed a result of exceeding malice. For He ought to have spoken the truth, and not have promised heaven, being a mortal man, as ye say. So that the very opposite was the likely line for them to take; to proclaim the deception, and declare Him a pretender and imposter. Thus again would they have been rid of all their perils; thus have put an end to the war. Moreover, seeing that the Jews gave money unto the soldiers to say that they stole the body, if the disciples had come forward and said, “We stole Him, He is not risen again,” what honor would they not have enjoyed? Thus it was in their power to be honored, nay, crowned. Why then did they for insults and dangers barter away these things, if it was not some Divine power which influenced them, and proved mightier than all these?
[7.] But if we do not yet convince, take this also
into consideration; that had this not been so, though they were
ever so well disposed, they would not have preached this Gospel in
His name, but would have treated Him with abhorrence. For ye know
that not even the names of those who deceive us in this sort are we
willing to hear. But for what reason preached they also His
name? Expecting to gain the mastery through Him? Truly the
contrary was natural for them to expect; that even if they had been
on the point of prevailing they were ruining themselves by bringing
forward the name of a deceiver. But if they wished to throw into
the shade former events, their line was to be silent; at any rate,
to contend for them earnestly was to excite more and more both of
serious hostility and of ridicule. From whence then did it enter
their thoughts to invent such things? I say, “invent:” for
what they had heard, they had forgotten. But if, when there was
no fear, they forgot many things, and some did not even understand,
(as also the Evangelist himself saith,) now that so great a danger
came upon them, how could it be otherwise than that all should
fleet away from them? Why speak I of words? when even their love
towards their Master Himself began gradually to fade away, through
fear of what was coming: wherewith also He upbraided them. For
since, before this, they hung upon him, and were asking
continually, “Whither goest Thou,” but afterwards on His
drawing out His discourse to so great length, and declaring the
terrors which at the very time of the Cross, and after the Cross
should befal them, they just continued speechless and frozen
through fear;—hear how He alleges to them this very point saying,
“None of you asketh Me, Whither goest Thou? But because I have
said these things unto you, sorrow hath filled your heart.”
(St.
Again: from whence came their high doctrines? for
the higher points, He said, they should hear afterwards. For,
saith He, (St.
St. Chrys. Hom. 62. on St. John. “All feared the violence
of the Jews, but Thomas more than the rest. Wherefore also he
said, Let us also &c. Some indeed say that he desired
to share our Lord’s death: but it is not so: for it is the
saying rather of a coward. Yet he was not reproved. For as yet
He went on bearing their weakness. Afterwards, however, he (St.
Thomas) became stronger than any, and irreproachable: This being
the great wonder, that one so weak before the time of the Cross,
after the Cross and faith in the Resurrection should be seen more
zealous than all. So great is the power of Christ.”
[8.] Besides, what had they to say when they went forth? For the passion indeed all the world knew: for He had been hanged on high, upon the frame of wood, (ἰκρίου) and in mid-day, and in a chief city, and at a principal feast and that from which it was least permitted that any should be absent. But the resurrection no man saw of those who were without: which was no small impediment to them in working conviction. Again, that He was buried, was the common talk of all: and that His disciples stole His body, the soldiers and all the Jews declared: but that He had risen again, no one of them who were without knew by sight. Upon what ground then did they expect to convince the world? For if, while miracles were taking place, certain soldiers were persuaded to testify the contrary, upon what ground did these expect without miracles to do the work of preachers, and without having a farthing to convince land and sea concerning the resurrection? Again, if through desire of glory they attempted this, so much the rather would they have ascribed doctrines each one to himself, and not to Him that was dead and gone. Will it be said, men would not have believed them? And which of the two was the likelier, being preached, to win their belief? He that was apprehended and crucified, or those who had escaped the hands of the Jews?
[9.] Next, tell me with what view were they to
take such a course? They did not immediately, leaving Judæa, go
into the Gentile cities, but went up and down within its limit.
But how, unless they worked miracles, did they convince? For if
such they really wrought, (and work them they did,) it was the
result of God’s power. If on the other hand they wrought none
and prevailed, much more wonderful was the event. Knew they not
the Jews—tell me—and their evil practice, and their soul full
of grudgings? For they stoned even Moses, (
And in another way, too, it seemed less unaccountable for Christ to utter such things than for them; for He, they might suppose, acted thus to acquire glory for himself; but these they would have hated even the more, as waging war with them in behalf of another.
[10.] But did the laws of the Romans help them?
Nay, by these they were more involved in difficulties. For their
language was, (St.
Now these arguments we ought to practice, not by ourselves only, but one with another; and thus also the discovery of what remains will be easier to us.
[11.] And do not, because thou art an artisan, suppose that this sort of exercise is out of your province; for even Paul was a tent-maker.
“Yes,” saith some one, “but at that time he was also filled with abundant grace, and out of that he spake all things” Well; but before this grace, he was at the feet of Gamaliel; yea, moreover, and he received the grace, because of this, that he shewed a mind worthy of the grace; and after these things he again put his hand to his craft. Let no one, therefore, of those who have trades be ashamed; but those, who are brought up to nothing and are idle, who employ many attendants, and are served by an immense retinue. For to be supported by continual hard work is a sort of asceticism. (φιλοσοφίας ?ἶδος comp. Hooker, E. P. V. lxxii. 18.) The souls of such men are clearer, and their minds better strung. For the man who has nothing to do is apter to say many things at random, and do many things at random; and he is busy all day long about nothing, a huge lethargy taking him up entirely. But he that is employed will not lightly entertain in himself any thing useless, in deeds, in words, or in thoughts; for his whole soul is altogether intent upon his laborious way of livelihood. Let us not therefore despise those who support themselves by the labor of their own hands; but let us rather call them happy on this account. For tell me, what thanks are due unto thee, when after having received thy portion from thy father, thou goest on not in any calling, but lavishing away the whole of it at random? Knowest thou not that we shall not all have to render the same account, but those who have enjoyed greater licence here a more exact one; those who were afflicted with labor, or poverty, or any thing else of this kind, one not so severe? And this is plain from Lazarus and the rich man. For as thou, for neglecting the right use of the leisure, art justly accused; so the poor man, who having full employment hath spent his remnant of time upon right objects, great will be the crowns which he shall receive. But dost thou urge that a soldier’s duties should at least excuse thee; and dost thou charge them with thy want of leisure? The excuse cannot be founded in reason. For Cornelius was a centurion, yet in no way did the soldier’s belt impair his strict rule of life. But thou, when thou art keeping holiday with dancers and players, and making entire waste of thy life upon the stage, never thinkest of excusing thyself from such engagements by the necessity of military service or the fear of rulers: but when it is the Church to which we call you, then occur these endless impediments.
And what wilt thou say in the day, when thou seest the flame, and the rivers of fire, and the chains never to be broken; and shalt hear the gnashing of teeth? Who shall stand up for thee in that day, when thou shalt see him that hath labored with his own hand and hath lived uprightly, enjoying all glory; but thyself, who art now in soft raiment and redolent of perfumes, in incurable woe? What good will thy wealth and superfluity do thee? And the artisan—what harm will his poverty do him?
Therefore that we may not suffer then, let us fear what is said now, and let all our time be spent in employment on things which are really indispensable. For so, having propitiated God in regard of our past sins, and adding good deeds for the future, we shall be able to attain unto the kingdom of heaven: through the favor and loving-kindness, etc., etc.
And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know any thing among you, save Jesus Christ, and Him crucified.
Nothing was ever more prepared for combat than the spirit of Paul; or rather, I should say, not his spirit, (for he was not himself the inventor of these things,) but, nothing was ever equal to the grace working within him, which overcometh all things. For sufficient indeed is what had been said before to cast down the pride of the boasters about wisdom; nay, even a part of it had been enough. But to enhance the splendor of the victory, he contends anew for the points which he had been affirming; trampling upon the prostrate foe. Look at it in this way. He had brought forward the prophecy which saith, “I will destroy the wisdom of the wise.” He had shewn the wisdom of God, in that by means of what seemed to be foolishness, He destroyed the philosophy of the Gentiles; he had shewn that the “foolishness of God is wiser than men;” he had shewn that not only did He teach by untaught persons, but also chose untaught persons to learn of Him. Now he sheweth that both the thing itself which was preached, and the manner of preaching it, were enough to stagger people; and yet did not stagger them. As thus: “not only,” saith he, “are the disciples uneducated, but I myself also, who am the preacher.”
Therefore he saith, “And I, brethren,” (again he useth the word “brethren,” to smooth down the harshness of the utterance,) “came not with excellency of speech, declaring unto you the testimony of God.” “What then? tell me, hadst thou chosen to come ‘with excellency,’ wouldest thou have been able?” “I, indeed, had I chosen, should not have been able; but Christ, if He had chosen, was able. But He would not, in order that He might render His trophy more brilliant.” Wherefore also in a former passage, shewing that it was His work which had been done, His will that the word should be preached in an unlearned manner, he said, “For Christ sent me not to baptize, but to preach the Gospel; not with wisdom of words.” But far greater, yea, infinitely greater, than Paul’s willing this, is the fact that Christ willed it.
“Not therefore,” saith he, “by display
of eloquence, neither armed with arguments from without, do I
declare the testimony of God.” He saith not “the
preaching,” but “the testimony
τὸ μαρτύριον, the martyrdom, or
testimony by death: see
Here again what is written of St. Peter is taken as if written of
St. Paul: see
And to me it seems that he speaks to them in a lower tone even than to any others, in order to repress their pride. Thus, the expression, “I determined to know nothing,” was spoken in contradistinction to the wisdom which is without. “For I came not weaving syllogisms nor sophisms, nor saying unto you anything else than “Christ was crucified.” They indeed have ten thousand things to say, and concerning ten thousand things they speak, winding out long courses of words, framing arguments and syllogisms, compounding sophisms without end. But I came unto you saying no other thing than “Christ was crucified,” and all of them I out-stripped: which is a sign such as no words can express of the power of Him whom I preach.”
This again is another topic: for not only are the
believers unlearned persons; not only is he that speaketh
unlearned; not only is the manner of the teaching of an unlearned
cast throughout; not only was the thing preached of itself enough
to stagger people; (for the cross and death were the message
brought;) but together with these there were also other hindrances,
the dangers, and the plots, and the daily fear, and the being
hunted about. For the word “weakness,” with him in many
places stands for the persecutions: as also elsewhere. “My
weakness which I had in my flesh ye did not set at nought:”
(
“How sayest thou? Did Paul also fear
dangers?” He did fear, and dreaded them excessively; for though
he was Paul, yet he was a man. But this is no charge against
Paul, but infirmity of human nature; and it is to the praise of his
fixed purpose of mind that when he even dreaded death and stripes,
he did nothing wrong because of this fear. So that they who
assert that he feared not stripes, not only do not honor him, but
rather abridge greatly his praises. For if he feared not, what
endurance or what self-restraint was there in bearing the
dangers? I, for my part, on this account admire him; because
being in fear, and not simply in “fear,” but even in
“trembling” at his perils, he so ran as ever to keep his crown;
and gave not in for any danger, in his task of purging out
ἐκκαθαίρων: there seems to be an
allusion to the classical fable about Hercules, who is represented
as “purging the world” of monsters and oppressors; Soph.
Trach. 1078. ed. Musgrave.
[3.]
Dost thou perceive how “the foolishness of God is wiser than men, and the weakness stronger?” They for their part, being unlearned and preaching such a Gospel, in their chains and persecution overcame their persecutors. Whereby? was it not by their furnishing that evidence which is of the Spirit? For this indeed is confessed demonstration. For who, tell me, after he had seen dead men rising to life and devils cast out, could have helped admitting it?
But seeing that there are also deceiving wonders, such as those of sorcerers, he removes this suspicion also. For he said not simply “of power,” but first, “of the Spirit,” and then, “of power:” signifying that the things done were spiritual.
It is no disparagement, therefore, that the Gospel was not declared by means of wisdom; rather it is a very great ornament. For this, it will be allowed, is the clearest token of its being divine and having its roots from above, out of the heavens. Wherefore he added also,
Seest thou how clearly in every way he hath set forth the vast gain of this “ignorance,” and the great loss of this “wisdom?” For the latter made void the Cross, but the former proclaimed the power of God: the latter, besides their failing to discover any of those things which they most needed, set them also upon boasting of themselves; the former, besides their receiving the truth, led them also to pride themselves in God. Again, wisdom would have persuaded many to suspect that the doctrine was of man: this clearly demonstrated it to be divine, and to have come down from heaven. Now when demonstration is made by wisdom of words, even the worse oftentimes overcome the better, having more skill in words; and falsehood outstrips the truth. But in this case it is not so: for neither doth the Spirit enter into an unclean soul, nor, having entered in, can it ever be subdued; even though all possible cleverness of speech assail it. For the demonstration by works and signs is far more evident than that by words.
[4.] But some one may say perhaps, “If the
Gospel is to prevail and hath no need of words, lest the Cross be
made of none effect; for what reason are signs withholden now?”
For what reason? Speakest thou in unbelief and not allowing that
they were done even in the times of the Apostles, or dost thou
truly seek to know? If in unbelief, I will first make my stand
against
Nor doth it necessarily follow from discourse being the only instrument of conviction, that now the “preaching” is in “wisdom.” For both they who from the beginning sowed the word were unprofessional (ὶδιῶται) and unlearned, and spake nothing of themselves; but what things they received from God, these they distributed to the world: and we ourselves at this time introduce no inventions of our own; but the things which from them we have received, we speak unto all. And not even now persuade we by argumentation; but from the Divine Scriptures and from the miracles done at that time we produce the proof of what we say. On the other hand, even they at that time persuaded not by signs alone, but also by discoursing. And the signs and the testimonies out of the Old Scriptures, not the cleverness of the things said, made their words appear more powerful.
[5.] How then, you will say, is it that signs were expedient then, and now inexpedient? Let us suppose a case, (for as yet I am contending against the Greek, and therefore I speak hypothetically of what must certainly come to pass,) let us, I say, suppose a case; and let the unbeliever consent to believe our affirmations, though it be only by way of concession: (κἄν κατὰ συνδρομήν) for instance, That Christ will come. When then Christ shall come and all the angels with Him, and be manifested as God, and all things made subject unto Him; will not even the Greek believe? It is quite plain that he will also fall down and worship, and confess Him God, though his stubbornness exceed all reckoning. For who, at sight of the heavens opened and Him coming upon the clouds, and all the congregation of the powers above spread around Him, and rivers of fire coming on, and all standing by and trembling, will not fall down before Him, and believe Him God? Tell me, then; shall that adoration and knowledge be accounted unto the Greek for faith? No, on no account. And why not? Because this is not faith. For necessity hath done this, and the evidence of the things seen, and it is not of choice, but by the vastness of the spectacle the powers of the mind are dragged along. It follows that by how much the more evident and overpowering the course of events, by so much is the part of faith abridged. For this reason miracles are not done now.
And that this is the truth, hear what He saith unto
Thomas (St.
[6.] Besides if signs be what thou seekest after,
even now thou mayest see signs, although not of the same kind; the
numberless predictions and on an endless variety of subject: the
conversion of the world, the self-denying (φιλοσοφίαν) course of the Barbarians, the
change from savage customs, the greater intenseness of piety.
“What predictions?” you will say. “For all the things just
mentioned were written after the present state of things had
begun.” When? Where? By whom? Tell me. How many years
ago? Will you have fifty, or an hundred? They had not then, a
hundred years ago, anything written at all. How then did the
world retain the doctrines and all the rest, since memory would not
be sufficient? How knew they that Peter was crucified? (ἀνεσκολοπίσθη) How could it have entered the
minds of men who came after the events had taken place to foretell,
for instance, that the Gospel should be preached in every part of
the whole world? that the Jewish institutions should cease, and
never return again? And they who
Vid. St.
Celsus, the Epicurean philosopher, against whom Origen wrote about
A.D. 170.
Porphyry; so called also by St. Jerome, in the Preface to his
Commentary on Galatians where the Editor’s conjecture is,
that the name was that of Porphyry’s residence or birth, but that
it was also a term of reproach, alluding to the fat bulls of
Basan,
[7] And besides, there is the whole world which with one consent hath received the Gospel. Now there could not have been so great agreement from one end of the earth to the other, unless it had been the Grace of the Spirit; but the authors of the forgery would have been quickly found out. Neither could so great excellencies have originated from inventions and falsehoods. Dost thou not see the whole world coming in; error extinguished; the austere wisdom (φιλοσυφίαν) of the old monks shining brighter than the sun; the choirs of the virgins; the piety among Barbarians; all men serving under one yoke? For neither by us alone were these things foretold, but also from the beginning, by the Prophets. For you will not, I trow, cavil at their predictions also: for the books are with their enemies, and through the zeal of certain Greeks they have been transferred into the Greek tongue. Many things then do these also foretell concerning these matters, shewing that it was God who should come among us.
[8] Why then do not all believe now? Because
things have degenerated: and for this we are to blame. (For
from hence the discourse is addressed unto us also.) For surely
not even then did they trust to signs alone, but by the mode of
life also many of the converts were attracted. For, “Let your
light so shine before men,” saith He, “that they may see your
good works, and glorify your Father which is in heaven.” (St.
And if one be found having a vestige of the ancient wisdom, leaving the cities and the market-places, and the society of the world, and the ordering of others, he betakes himself to the mountains: and if one ask the reason of that retirement, he invents a plea which cannot meet with allowance. For, saith he, “lest I perish too, and the edge of my goodness be taken off, I start aside.” Now how much better were it for thee to become less keen, and to gain others, than abiding on high to neglect thy perishing brethren?
When, however, the one sort are careless about virtue, and those who do regard it withdraw themselves far from our ranks, how are we to subdue our enemies? For even if miracles were wrought now, who would be persuaded? Or who of those without would give heed unto us, our iniquity being thus prevalent? For so it is, that our upright living seems unto the many the more trustworthy argument of the two: miracles admitting of a bad construction on the part of obstinate bad men: whereas a pure life will have abundant power to stop the mouth of the devil himself.
[9.] These things I say, both to governors and governed; and, before all others, unto myself; to the end that the way of life shown forth in us may be truly admirable, that taking our appropriate stations, we may look down on all things present; may despise wealth, and not despise hell; overlook glory, and not overlook salvation; endure toil and labor here, lest we fall into punishment there. Thus let us wage war with the Greeks; thus let us take them captive with a captivity better than liberty.
But while we say these things without intermission, over and over, they occur very seldom. Howbeit, be they done or not, it is right to remind you of them continually. For if some are engaged in deceiving by their fair speech, so much more is it the duty of those who allure back unto the truth, not to grow weary of speaking what is profitable. Again: if the deceivers make use of so many contrivances—spending as they do money, and applying arguments, and undergoing dangers, and making a parade of their patronage—much more should we, who are winning men from deceit, endure both dangers and deaths, and all things; that we may both gain ourselves and others, and become to our enemies irresistible, and so obtain the promised blessings, through the grace and loving-kindness, etc.
Howbeit we speak wisdom among the perfect, yet a wisdom not of this world, nor of the rulers of this world, which are coming to naught; but we speak God’s wisdom in a mystery, even the wisdom that hath been hidden, which God fore-ordained before the worlds unto our glory.
Darkness seems to be
more suitable than light to those that are diseased in their
eyesight: wherefore they betake themselves by preference to some
room that is thoroughly shaded over. This also is the case with
the wisdom which is spiritual. As the wisdom which is of God
seemed to be foolishness unto those without: so their own wisdom,
being foolishness indeed, was accounted by them wisdom. The
result has been just as if a man having skill in navigation were to
promise that without a ship or sails he would pass over a boundless
tract of sea, and then endeavor by reasonings to prove that the
thing is possible; but some other person, ignorant of it all,
committing himself to a ship and a steersman and sailors, were thus
to sail in safety. For the seeming ignorance of this man is wiser
than the wisdom of the other. For excellent is the art of
managing a ship; but when it makes too great professions it is a
kind of folly. And so is every art which is not contented with
its own proper limits. Just so the wisdom which is without [were
wisdom indeed
There seems to be a word or two wanting in the text here, which has
been supplied by conjecture in the translation. [But they are
found in Codex C. Aretinus].
His words then are, “Howbeit we speak wisdom among the perfect:” for when I, accounted foolish and a preacher of follies, get the better of the wise, I overcome wisdom, not by foolishness but by a more perfect wisdom; a wisdom, too, so ample and so much greater, that the other appears foolishness. Wherefore having before called it by a name such as they named it at that time, and having both proved his victory from the facts, and shewn the extreme foolishness of the other side: he thenceforth bestows upon it its right name, saying, “Howbeit we speak wisdom among the perfect.” “Wisdom” is the name he gives to the Gospel, to the method of salvation, the being saved by the Cross. “The perfect,” are those who believe. For indeed they are “perfect,” who know all human things to be utterly helpless, and who overlook them from the conviction that by such they are profited nothing: such were the true believers.
“But not a wisdom of this world.” For where is the use of the wisdom which is without, terminating here and proceeding no further, and not even here able to profit its possessors?
Now by the “rulers of the world,” here, he
means not certain demons, as some suspect
e.g. Origen, in Lament. iv. 11; in Ezek. Hom.
xiii. §. 1; Com. in St. Matt. §. 125; St. Athanasius on
“Rulers of the world” he calls them, because beyond the present world their dominion extends not. Wherefore, he adds further, “which are coming to nought;” disparaging it both on its own account, and from those who wield it. For having shewn that it is false, that it is foolish, that it can discover nothing, that it is weak, he shews moreover that it is but of short duration.
[2.] “But we speak God’s wisdom in a
mystery.” What mystery? For surely Christ saith, (St.
ἐκπομπεύοντες.
vid. Conc. Ant. A.D. 270. ap. E. H. vii. 30.
And in another sense, too, a mystery is so called; because we do not behold the things which we see, but some things we see and others we believe. For such is the nature of our Mysteries. I, for instance, feel differently upon these subjects from an unbeliever. I hear, “Christ was crucified;” and forthwith I admire His loving-kindness unto men: the other hears, and esteems it weakness. I hear, “He became a servant;” and I wonder at his care for us: the other hears, and counts it dishonor. I hear, “He died;” and am astonished at His might, that being in death He was not holden, but even broke the bands of death: the other hears, and surmises it to be helplessness. He hearing of the resurrection, saith, the thing is a legend; I, aware of the facts which demonstrate it, fall down and worship the dispensation of God. He hearing of a laver, counts it merely as water: but I behold not simply the thing which is seen, but the purification of the soul which is by the Spirit. He considers only that my body hath been washed; but I have believed that the soul also hath become both pure and holy; and I count it the sepulchre, the resurrection, the sanctification, the righteousness, the redemption, the adoption, the inheritance, the kingdom of heaven, the plenary effusion (χορηγίαν) of the Spirit. For not by the sight do I judge of the things that appear, but by the eyes of the mind. I hear of the “Body of Christ:” in one sense I understand the expression, in another sense the unbeliever.
And just as children, looking on their books, know
not the meaning of the letters, neither know what they see; yea
more, if even a grown man be unskilful in letters, the same thing
will befall him; but the skilful will find
In another point of view, the word indicates
also the Gospel’s being contrary to all expectation. By no
other name is Scripture wont to call what happens beyond all hope
and above all thought of men. Wherefore also in another place,
“My mystery is for Me
This is the rendering, in some old Greek version, though not in the
LXX, of the clause in
[3.] And though it be everywhere preached, still
is it a mystery; for as we have been commanded, “what things we
have heard in the ear, to speak upon the house tops,” so have we
been also charged, “not to give the holy things unto dogs nor yet
to cast our pearls before swine.” (St.
[4.] For this cause he saith, “We speak wisdom in a mystery, the hidden wisdom which God fore-ordained before the worlds unto our glory. Hidden:” that is, that no one of the powers above hath learnt it before us; neither do the many know it now.
“Which he fore-ordained unto our glory” and yet,
elsewhere he saith, “unto his own glory,” for he considereth
our salvation to be His own glory: even as also He calleth it His
own riches, (vid.
“Fore-ordained,” he saith, pointing out the care had of us. For so those are accounted most both to honor and to love us, whosoever shall have laid themselves out to do us good from the very beginning: which indeed is what fathers do in the case of children. For although they give not their goods until afterwards, yet at first and from the beginning they had predetermined this. And this is what Paul is earnest to point out now; that God always loved us even from the beginning and when as yet we were not. For unless He had loved us, He would not have fore-ordained our riches. Consider not then the enmity which hath come between; for more ancient than that was the friendship.
As to the words, “before the worlds,” (πρὸ τῶν αἰώνων) they mean
eternal. For in another place also He saith thus, “Who is
before the worlds.” The Son also, if you mark it, will be found
to be eternal in the same sense. For concerning Him he saith,
(
[5.]
Now if they knew not, how said He unto them, (St.
What then? was their sin in the matter of the Cross
forgiven them? For He surely did say, “Forgive them.”
(
As to the words, “They knew not;” they seem to me to be said here not concerning Christ’s Person, but only concerning the dispensation hidden in that event: (περὶ αὐτῆς τοῦ πράγματος τῆς οἰκονομὶας) as if he had said, what meant “the death,” and the “Cross,” they knew not. For in that passage also He said not, “They know not Me,” but, “They know not what they do;” that is, the dispensation which is being accomplished, and the mystery, they are ignorant of. For they knew not that the Cross is to shine forth so brightly; that it is made the salvation of the world, and the reconciliation of God unto men; that their city should be taken; and that they should suffer the extreme of wretchedness.
By the name of “wisdom,” he calls both Christ, and the Cross and the Gospel. Opportunely also he called Him, “The Lord of glory.” For seeing that the Cross is counted a matter of ignominy, he signifies that the Cross was great glory: but that there was need of great wisdom in order not only to know God but also to learn this dispensation of God: and the wisdom which was without turned out an obstacle, not to the former only, but to the latter also.
[6.]
Where are these words written? Why, it is
said to have been “written,” then also, when it is set down,
not in words, but in actual events, as in the historical books
Of which, perhaps, He shall be called a Nazarene,
St.
[Dr. Field prints the original with a capital letter, making
it=Paraleipomena, the LXX. name for the books of Chronicles, and
refers to
Two circumstances in this account appear to be traditional: that
the book found was that of Deuteronomy; and that the place where it
was found was a dunghill.
And besides, there are in many places double prophecies, easy to be apprehended by the wiser sort; from which we may find out many of the things which are obscure.
[7.] What then, hath “eye not seen what God
prepared?” No. For who among men saw the things which were
about to be dispensed? Neither then hath “the ear heard, nor
hath it entered into the heart of man.” How is this? For if
the Prophets spoke of it, how saith he, “Ear hath not heard,
neither hath it entered into the heart of man?” It did not
enter; for not of himself alone is he speaking, but of the whole
human race. What then? The Prophets, did not they hear? Yes,
they heard; but the prophetic ear was not the ear “of man:”
for not as men heard they, but as Prophets. Wherefore he said,
(
What kind of things then are these? That by what
is esteemed to be the foolishness of preaching He shall overcome
the world, and the nations shall be brought in, and there shall be
reconciliation of God with men, and so great blessings shall come
upon us! How then have we “known? Unto us,” he saith,
“God hath revealed them by His Spirit;”
[7.] Then to show its greatness, he saith, If the
Spirit which knoweth the secret things of God had not revealed
them, we should not have learned them. Such an object of care was
this whole subject to God, as to be among His secrets. Wherefore
we needed also that Teacher who knoweth these things perfectly; for
“the Spirit,” (
[8.] But what is this, “comparing spiritual
things with spiritual?” When a thing is spiritual and of
dubious meaning, we adduce testimonies from the things which are
spiritual. For instance, I say, Christ rose again—was born of a
Virgin; I adduce testimonies and types and demonstrations; the
abode of Jonah in the whale and his deliverance afterwards; the
child-bearing of the barren, Sarah, Rebecca, and the rest; the
springing up of the trees which took place in paradise (
[Principal Edwards explains the phrase adopting the A.V., as
“combining revealed truths so as to form a consistent and
well-proportioned system” Com. in lo.]
[9.]
It is necessary then to lay it aside first.
“What then,” some man will say; “is the wisdom from without
stigmatized? And yet it is the work of God.” How is this
clear? since He made it not, but it was an invention of thine.
For in this place he calls by the term “wisdom” curious
research and superfluous elegance of words. But should any one
say that he means the human understanding; even in this sense the
fault is thine. For thou bringest a bad name upon it, who makest
a bad use of it; who to the injury and thwarting of God demandest
from it things which indeed it never had. Since then thou
boastest therein and fightest with God, He hath exposed its
weakness. For strength of body also is an excellent thing, but
when Cain used it not as he ought, God disabled him and made him
tremble (
i.e. when they were in course of attendance on the tabernacle.
“How then, before this,” it will be said, “did she see all things of herself?” Never at any time did she this of herself but she had creation for a book set before her in open view. But when men having left off to walk in the way which God commanded them, and by the beauty of visible objects to know the Great Artificer, had entrusted to disputations the leading-staff of knowledge; they became weak and sank in a sea of ungodliness; for they presently brought in that which was the abyss of all evil, asserting that nothing was produced from things which were not, but from uncreated matter; and from this source they became the parents of ten thousand heresies.
Moreover, in their extreme absurdities they agreed; but in those things wherein they seemed to dream out something wholesome, though it were only as in shadows, they fell out with one another; that on both sides they might be laughed to scorn. For that out of things which are not nothing is produced, nearly all with one accord have asserted and written; and this with great zeal. In these absurdities then they were urged on by the Devil. But in their profitable sayings, wherein they seemed, though it were but darkly, (ἐν αἰνίγματι,) to find some part of what they sought, in these they waged war with one another: for instance, that the soul is immortal; that virtue needs nothing external; and that the being good or the contrary is not of necessity nor of fate.
Dost thou see the craft of the Devil? If any where
he saw men speaking any thing corrupt, he made all to be of one
mind; but if any where speaking any thing sound, he raised up
others against them; so that the absurdities did not fail, being
confirmed by the general consent, and the profitable parts died
away, being variously understood. Observe how in every respect
the soul is unstrung, (ἄτονος) and is not sufficient unto
herself. And this fell out as one might expect. For if, being
such as she is, she aspire to have need of nothing and withdraw
herself from God; suppose her not fallen into that condition, and
into what extreme madness would she not have insensibly sunk? If,
endowed with a mortal body, she expected greater things from the
false promise of the Devil—(for, “Ye shall be,” said he,
“as gods”
‘Manes opposed to each other two diverse and adverse
principles, alike eternal and coeternal: and fancied two natures
and substances, Good and Bad; in this following elder heretics;”
(some of the Gnostics, see S. Aug. above §6, 14, 16, 21,
22).…“Hence they are compelled to affirm that good souls are of
the same nature with God.” S. Aug. de Hæresibus, §.
46.
[10.] “But the natural man receiveth not the things of the Spirit.”
For as with these eyes no man could learn the things in the heavens; so neither the soul unaided the things of the Spirit. And why speak I of the things in heaven? It receives not even those in earth, all of them. For beholding afar off a square tower, we think it to be round; but such an opinion is mere deception of the eyes: so also we may be sure, when a man by means of his understanding alone examines the things which are afar off much ridicule will ensue. For not only will he not see them such as indeed they are, but will even account them the contraries of what they are. Wherefore he added, “for they are foolishness unto him.” But this comes not of the nature of the things, but of his infirmity, unable as he is to attain to their greatness through the eyes of his soul.
[11.] Next, pursuing his contrast, he states the
cause of this, saying, “he knoweth not because they are
spiritually discerned:” i.e. the things asserted require faith,
and to apprehend them by reasonings is not possible, for their
[12.] Wherefore also, subjoining a plain demonstration of what had been affirmed, he saith, “For who hath known the mind of the Lord, that he may instruct Him? But we have the mind of Christ.” That is to say, the things which are in the mind of Christ, these we know, even the very things which He willeth and hath revealed. For since he had said, “the Spirit had revealed them;” lest any one should set aside the Son, he subjoins that Christ also shewed us these things. Not meaning this, that all the things which He knoweth, we know; but that all the things which we know are not human so as to be open to suspicion, but of His mind and spiritual.
For the mind which we have about these things we have of Christ; that is, the knowledge which we have concerning the things of the faith is spiritual; so that with reason we are “judged of no man.” For it is not possible that a natural man should know divine things. Wherefore also he said, “For who hath known the mind of the Lord?” implying that our own mind which we have about these things, is His mind. And this, “that he may instruct Him,” he hath not added without reason, but with reference to what he had just now said, “the spiritual man no one discerneth.” For if no man is able to know the mind of God, much less can he teach and correct it. For this is the meaning of, “that he may instruct Him.”
Seest thou how from every quarter he repels the wisdom which is without, and shews that the spiritual man knoweth more things and greater? For seeing that those reasons, “That no flesh should glory;” and, “For this cause hath He chosen the foolish things, that He might confound the wise men;” and, “Lest the Cross of Christ should be made void:” seemed not to the unbelievers greatly worthy of credit, nor yet attractive, or necessary, or useful, he finishes by laying down the principal reason; because in this way we most easily see from Whom we may have the means of learning even high things, and things secret, and things which are above us. For reason was absolutely made of none effect by our inability to apprehend through Gentile wisdom the things above us.
You may observe, too, that it was more advantageous to learn in this way from the Spirit. For that is the easiest and clearest of all teaching.
“But we have the mind of Christ.” That is, spiritual, divine, that which hath nothing human. For it is not of Plato, nor of Pythagoras, but it is Christ Himself, putting His own things into our mind.
This then, if naught else, let us revere, O beloved,
and let our life shine forth as most excellent; since He also
Himself maketh this a sure proof of great friendship, viz. the
revealing His secrets unto us: where He saith, (St.
[15.] But in the case of the Greeks great was the tyranny of custom. For if it had been a custom of ten years only, I say not of such a length of time, and if it had preoccupied but a few men, I say not the whole world, when these persons made their approaches; even in this case the revolution would have been hard to effect. But now sophists, and orators, and fathers, and grandfathers, and many more ancient than all these, had been preoccupied by the error: the very earth and sea, and mountains and groves, and all nations of Barbarians, and all tribes of the Greeks, and wise men and ignorant, rulers and subjects, women and men, young and old, masters and slaves, artificers and husbandmen, dwellers in cities and in the country; all of them. And those who were instructed would naturally say, “What in the world is this? Have all that dwell in the world been deceived? both sophists and orators, philosophers and historians, the present generation and they who were before this, Pythagoreans, Platonists, generals, consuls, kings, they who in all cities from the beginning were citizens and colonists, both Barbarians and Greeks? And are the twelve fishermen and tent-makers and publicans wiser than all these? Why, who could endure such a statement?” However, they spake not so, nor had it in their mind, but did endure them, and owned that they were wiser than all. Wherefore they overcame even all. And custom was no impediment to this, though accounted invincible when she hath acquired her full swing by course of time.
And that thou mayest learn how great is the strength of custom, it hath oftentimes prevailed over the commands of God. And why do I say, commands? Even over very blessings. For so the Jews when they had manna, required garlic; enjoying liberty they were mindful of their slavery; and they were continually longing for Egypt, because they were accustomed to it. Such a tyrannical thing is custom.
If thou desire to hear of it from the heathens also; it is said that Plato, although well aware that all about the gods was a sort of imposture, condescended to all the feasts and all the rest of it, as being unable to contend with custom; and as having in fact learnt this from his master. For he, too, being suspected of some such innovation, was so far from succeeding in what he desired that he even lost his life; and this, too, after making his defence. And how many men do we see now by prejudice held in idolatry, and having nothing plausible to say, when they are charged with being Greeks, but alleging the fathers, and grandfathers, and great grandfathers. For no other reason did some of the heathens call custom, second nature. But when doctrines are the subject-matter of the custom, it becomes yet more deeply rooted. For a man would change all things more easily than those pertaining to religion. The feeling of shame, too, coupled with custom, was enough to raise an obstacle; and the seeming to learn a new lesson in extreme old age, and that of those who were not so intelligent. And why wonder, should this happen in regard of the soul, seeing that even in the body custom hath great force?
[16.] In the Apostles’ case, however, there was
yet another obstacle, more powerful than these; it was not merely
changing custom so ancient and primitive, but there were perils
also
And again, another thing, not less than those
mentioned, was added to make the change difficult. For besides
the custom and the dangers, these precepts were both more
burdensome, and those from which they withdrew men were easy and
light. For their call was from fornication unto chastity; from
love of life unto sundry kinds of death; from drunkenness unto
fasting; from laughter unto tears and compunction; from
covetousness unto utter indigence; from safety unto dangers: and
throughout all they required the strictest circumspection. For,
“Filthiness,” (
i.e. suppose miracles and the attempt to convert had been the other
way, from strictness to ease and pleasure.
[17.] Well; such was the nature of the precepts. But let us see whether the doctrine was attractive. Nay, in this respect also there was enough to frighten away the unbelievers. For what said the preachers? That we must worship the crucified, and count Him as God, who was born of a Jewish woman. Now who would have been persuaded by these words, unless divine power had led the way? That indeed He had been crucified and buried, all men knew; but that He had risen again and ascended, no one save the Apostles had seen.
But, you will say, they excited them by promises and
deceived them by an empty sound of words. Nay, this very topic
most particularly shews (even apart from all that has been said)
that our doctrines are no deceit. For all its hardships took
place here, but its consolations they were to promise after the
resurrection. This very thing then, for I repeat it, shews that
our Gospel is divine. For why did no one of the believers say,
“I close not with this, neither do I endure it? Thou
threatenest me with hardships here, and the good things thou
promisest after the resurrection. Why, how is it plain that there
will be a resurrection? Which of the departed hath returned?
Which of those at rest hath risen again? Which of these hath said
what shall be after our departure hence?” But none of these
things entered into their minds; rather they gave up their very
lives for the Crucified. So that this bare fact was more than
anything a proof of great power; first, their working conviction at
once, touching matters so important, in persons that had never in
their lives before heard of any such thing; secondly, that they
prevailed on them to take the difficulties upon trial, and to
account the blessings as matter of hope. Now if they had been
deceivers they would have done the contrary: their good things
they would have promised as of this world (ἐντεῦθεν,
so St.
[18.] But “the folly,” it will be said, “of the greater part caused them to believe what they were told.” How sayest thou? When they were under Greeks, they were not foolish; but when they came over to us, did their folly then begin? And yet they were not men of another sort nor out of another world, that the Apostles took and persuaded: they were men too who simply held the opinions of the Greeks, but ours they received with the accompaniment of dangers. So that if with better reason they had maintained the former, they would not have swerved from them, now that they had so long time been educated therein; and especially as not without danger was it possible to swerve. But when they came to know from the very nature of the things that all on that side was mockery and delusion, upon this, even under menaces of sundry deaths, they sprang off (ἀπεπήδησαν) from their customary ways, and came over voluntarily unto the new; inasmuch as the latter doctrine was according to nature, but the other contrary to nature.
But “the persons convinced,” it is said, “were slaves, and woman, and nurses, and midwives, and eunuchs.” Now in the first place, not of these alone doth our Church consist; and this is plain unto all. But be it of these; this is what especially makes the Gospel worthy of admiration; that such doctrines as Plato and his followers could not apprehend, the fishermen had power on a sudden to persuade the most ignorant sort of all to receive. For if they had persuaded wise men only, the result would not have been so wonderful; but in advancing slaves, and nurses, and eunuchs unto such great severity of life as to make them rivals to angels, they offered the greatest proof of their divine inspiration. Again; had they enjoined I know not what trifling matters, it were reasonable perhaps to bring forward the conviction wrought in these persons, to show the trifling nature of the things which were spoken: but if things great, and high, and almost transcending human nature, and requiring high thoughts, were the matter of their lessons of wisdom; the more foolishness thou showest in those who were convinced, by so much the more dost thou shew clearly that they who wrought the conviction were wise and filled with divine grace.
But, you will say, they prevailed on them through the excessive greatness of the promises. But tell me, is not this very thing a wonder to thee, how they persuaded men to expect prizes and recompenses after death? For this, were there nothing else, is to me matter of amazement. But this, too, it will be said, came of folly. Inform me wherein is the folly of these things: that the soul is immortal; that an impartial tribunal will receive us after the present life; that we shall render an account of our deeds and words and thoughts unto God that knoweth all secrets; that we shall see the evil undergoing punishment, and the good with crowns on their heads. Nay, these things are not of folly, but the highest instruction of wisdom. The folly is in the contrary opinions to these.
[19.] Were this then the only thing, the despising of things present, the setting much by virtue, the not seeking rewards here, but advancing far beyond in hopes, and the keeping the soul so intent and faithful as by no present terror to be hindered in respect of the hope of what shall be; tell me, to what high philosophy must this belong? But would you also learn the force of the promises and predictions in themselves, and the truth of those uttered both before and after this present state of things? Behold, I shew you a golden chain, woven cunningly from the beginning! He spake some things to them about Himself, and about the churches, and about the things to come; and as He spake, He wrought mighty works. By the fulfilment therefore of what He said, it is plain that both the wonders wrought were real, and the future and promised things also.
But that my meaning may be yet plainer, let me
illustrate it from the actual case. He raised up Lazarus by a
single word merely, and shewed him alive. Again, He said, “The
gates of Hades shall not prevail against the Church (St.
Of all these things then, and the like to these, collecting them together out of the Gospels, let us tell them, and so stop their mouths. But if any one say, Why then was not error completely extinguished? this may be our answer: Ye yourselves are to blame, who rebel against your own salvation. For God hath so ordered this matter (ᾠκονόμησεν,) that not even a remnant of the old impiety need be left.
[20.] Now, briefly to recount what has been said: What is the natural course of things? That the weak should be overcome by the strong, or the contrary? Those who speak things easy, or things of the harsher sort? those who attract men with dangers, or with security? innovators, or those who strengthen custom? those who lead into a rough, or into a smooth way? those who withdraw men from the institutions of their fathers, or those who lay down no strange laws? those who promise all their good things after our departure from this world, or those who flatter in the present life? the few to overcome the many, or the many the few?
But you, too, saith one, gave promises pertaining to
this life. What then have we promised in this life? The
forgiveness of sins and the laver of regeneration. Now in the
first place, baptism itself hath its chief part in things to come;
and Paul exclaims, saying, (
Of all these things then, having observed them accurately, let us speak unto the Gentiles, and again, let us shew them the evidence of our lives: that by both means we ourselves may be saved and they drawn over by our means unto the glory of God. For unto Him be the glory for ever. Amen.
And I, brethren, could not speak unto you as unto spiritual, but as unto Carnal, as unto babes in Christ. I fed you with milk, and not with meat: for ye were not yet able to bear it; nay, not even now are ye able. For ye are yet carnal.
After having overturned the philosophy which is from without, and cast down all its arrogance, he comes unto another argument. For it was likely that they would say, “If we were putting forth the opinions of Plato, or of Pythagoras, or any other of the philosophers, reason were thou shouldest draw out such a long discourse against us. But if we announce the things of the Spirit, for what reason dost thou turn and toss up and down (ἄνω καὶ κάτω στρέφεις) the wisdom which is from without?”
Hear then how he makes his stand against this.
“And I, brethren, could not speak unto you as unto
spiritual.” Why, in the first place, says he, though you had
been perfect in spiritual things also, not even so ought you to be
elated; for what you preach is not your own, nor such as yourselves
have found from your own means. But now even these things ye know
not as ye ought to know them, but ye are learners, and the last of
all. Whether therefore the Gentile wisdom be the occasion of your
high imaginations; that hath been proved to be nothing, nay,
It may be observed, that he brings the same charge
against the Hebrews, not however, with so much vehemence. For
those, he saith, are such, partly because of tribulation: but
these, because of some appetite for wickedness. Now the two
things are not the same. He implies too, that in the one case he
was intending rebuke, in the other rather stirring them up, when he
spake these words of truth. For to these Corinthians he saith,
“Neither yet now are ye able;” but unto the others (
[2.] And how calleth he those “carnal,” who
had attained so large a measure of the Spirit; and into whose
praises, at the beginning he had entered so much at large?
Because they also were carnal, unto whom the Lord saith, (St.
τὰ προκείμενα, a liturgical word; the
Sacred Elements; vid. St. Basil’s Liturgy, and St.
Chrysostom’s.
[3.] “And I, brethren, could not speak unto you as unto spiritual, but as unto carnal. I fed you with milk, and not with meat. For ye were not able [to bear it.]”
For lest he should seem to have spoken ambitiously (φιλοτιμίας ἕνεκα, to obtain favor) these things which he hath just spoken; “the spiritual man judgeth all things,” and, “he himself is judged of no man,” and, “we have the mind of Christ;” with a view also to repress their pride: observe what he saith. “Not on this account,” saith he, “was I silent, because I was not able to tell you more, but because ‘ye are carnal: neither yet now are ye able.’”
Why said he not, “ye are not willing,” but “ye
are not able?” Even because he put the latter for the former.
For as to the want of ability, it arises from the want of will.
Which to them indeed is a matter of accusation, but to their
teacher, of excuse. For if they had been unable by nature, one
might perhaps have been forgiven them; but since it was from
choice, they were bereft of all excuse. He then speaks of the
particular point also which makes them carnal. “For whereas
there is among you strife, and jealousy, and division, are ye not
carnal and walk as men?” Although he had fornications also and
uncleannesses of theirs to speak of, he sets down rather that
offence which
[4.] From this place we learn that Christ had good
reason for saying, (St.
[The version of this sentence follows Dr. Field’s text. C.]
[5.]
At this point he prepares himself to wrestle with those whose part was obedience: for in what went before he hath been casting down the rulers of the Church, where he said that wisdom of speech is nothing worth. But here he strikes at those in subjection, in the words,
And he points out that this, so far from helping them at all or causing them to acquire any thing, had even become an obstacle to their profiting in the greater things. For this it was which brought forth jealousy, and jealousy had made them “carnal;” and the having become “carnal” left them not at liberty to hear truths of the sublimer sort.
In this way, after producing and proving his facts,
he makes his accusation henceforth more openly. Moreover, he
employs his own name, doing away all harshness and not suffering
them to be angry at what it is said. For if Paul is nothing and
murmur not, much less ought they to think themselves ill used.
Two ways, you see, he has of soothing them; first by bringing
forward his own person, then by not robbing them of all as if they
contributed nothing. Rather he allows them some small portion:
small though it be, he does allow it. For having said, “Who is
Paul, and who Apollos,” he adds, “but ministers by whom ye
believed.” Now this in itself is a great thing, and deserving
of great rewards: although in regard of the archetype and the
root of all good, it is nothing. (For not he that “ministers”
to our blessings, but he that provides and gives them, he is our
Benefactor.) And he said not, “Evangelists,” but
“Ministers,” which is more. For they had not merely preached
the Gospel, but had also ministered unto us; the one being a matter
of word only, while the other hath deed also. And so, if even
Christ be a minister only of good things, and not the root Himself
and the fountain, (I mean, of course, in that He is a Son,) observe
to what an issue this matter is brought. (ποῦ τὸ
πρᾶγμα κατάγεται. “how deep
and high it is made to go.”) How then, you will ask, doth he
say that He “was made a Minister of Circumcision? (
For not even this small thing itself was of themselves, but of God, who put it into their hands. For lest they might say, What then? are we not to love those that minister unto us? Yea, saith he; but you should know to what extent. For not even this thing itself is of them, but of God who gave it.
That is, I first cast the word into the ground; but, in order that the seeds might not wither away through temptations, Apollos added his own part. But the whole was of God.
[6.]
Do you observe the manner in which he soothes them, so that they should not be too much irritated, on hearing, “Who is this person,” and “Who is that?” “Nay, both are invidious, namely, both the saying, ‘Who is this person? Who the other,’” and the saying, that “neither he that planteth nor he that watereth is any thing.” How then does he soften these expressions? First, By attaching the contempt to his own person, “Who is Paul, and who Apollos?” and next, by referring the whole to God who gave all things. For after he had said, “Such a person planted,” and added, “He that planteth is nothing,” he subjoined, “but God that giveth the increase.” Nor does he stop even here, but applies again another healing clause, in the words.
For by means of this he establishes another point also, viz. that they should not be exalted one against another. His assertion, that they are one, refers to their inability to do any thing without “God that giveth the increase.” And thus saying, he permitted not either those who labored much to lift themselves up against those who had contributed less; nor these again to envy the former. In the next place, since this had a tendency to make men more indolent, I mean, all being esteemed as one, whether they have labored much or little; observe how he sets this right, saying, “But each shall receive his own reward according to his own labor.” As if he said, “Fear not, because I said, Ye are one; for, compared with the work of God, they are one; howbeit, in regard to labors, they are not so, but “each shall receive his own reward.”
Then he smooths it still more, having succeeded in what he wished; and gratifies them, where it is allowed, with liberality.
Seest thou how to them also he hath assigned no small work, having before laid it down that the whole is of God? For since he is always persuading them to obey those that have the rule over them, on this account he abstains from making very light of their teachers.
“Ye are God’s husbandry.”
For because he had said, “I planted,” he kept to the metaphor. Now if ye be God’s husbandry, it is right that you should be called not from those who cultivate you, but from God. For the field is not called the husbandman’s, but the householder’s.
“Ye are God’s building.”
Again, the building is not the workman’s, but the master’s. Now if ye be a building, ye must not be forced asunder: since this were no building. If ye be a farm, ye must not be divided, but be walled in with a single fence, namely, unanimity.
In this place he calls himself wise, not exalting himself, but to give them an ensample, and to point out that this is a wise man’s part, to lay a foundation. You may observe as one instance of his modest bearing, that in speaking of himself as wise, he allowed not this to stand as though it were something of his own; but first attributing himself entirely unto God, then and not till then calls himself by that name. For, “according to the Grace of God,” saith he, “which was given unto me.” Thus, at once he signifies both that the whole is of God; and that this most of all is Grace, viz. the not being divided, but resting on One Foundation.
[7.] “Another buildeth thereon; but let each man take heed how he buildeth thereon.”
I say, no man can lay it so long as he is a master-builder; but if he lay it, (τιθῃ conj. for τεθῃ. Dounæus ap. Savil. viii. not. p. 261.) he ceases to be a master-builder.
See how even from men’s common notions he proves
the whole of his proposition. His meaning is this: “I have
preached Christ, I have delivered unto you the foundation. Take
heed how you build thereon, lest haply it be in vainglory, lest
haply so as to draw away the disciples unto men.” Let us not
then give heed unto the heresies. “For other foundation can no
man lay than that which is laid.” Upon this then let us build,
and as a foundation let us cleave to it, as a branch to a vine; and
let there be no interval between us and Christ. For if there be
any interval, immediately we perish. For the branch by its
adherence draws in the fatness, and the building stands because it
is cemented together. Since, if it stand apart it perishes,
having nothing whereon to support itself. Let us not then merely
keep hold of Christ, but let us be cemented to Him, for if we stand
apart, we perish. “For they who withdraw themselves far from
Thee, shall perish;” (
[8.] These things then let us bear in mind, and
never slight the small things, lest we fall into those which are
great. But if so be that we have slighted them and are come into
the abyss of evils, not even when we are come there let us despond,
lest we fall into recklessness (καρηβαρίαν). For to emerge from thence
is hard ever after, for one who is not extremely watchful; not
because of the distance alone, but of the very position, too,
wherein we find ourselves. For sin also is a deep, and is wont to
bear down and crush. And just as those who have fallen into a
well cannot with ease get out, but will want others to draw them
up; so also is he that is come into any depth of sins. To such
then we must lower ropes and draw them up. Nay rather, we need
not others only, but ourselves also, that we for our part may
fasten on ourselves and ascend, I say not so much as we have
descended, but much further, if we be willing: for why? God also
helpeth: for He willeth not the death of a sinner so much as his
conversion. Let no one then despair; let no one have the feeling
of the ungodly; for to them properly belongs this kind of sin:
“an ungodly man having come into any depth of evils, makes light
of it
[This is an exact quotation from the Sept. version of
Shouldest thou then have gone all lengths in
wickedness, yet say unto thyself, God is loving unto men and he
desires our salvation: for “though your sins be as scarlet, I
will whiten you as snow,” (
Wouldest thou know how good our Master is? The
Publican went up full of ten thousand wickednesses, and saying
only, “Be merciful unto me,” went down justified. (St.
“Yea,” saith some one, “I have sinned.”
“Yea,” is thy word to me with the tongue: say it to me with
thy mind, and with the word mourn heavily, that thou mayest have
continual cheerfulness. Since, if we did grieve for our sins, if
we mourned heavily over our offences, nothing else could give us
sorrow, this one pang would expel all kinds of dejection. Here
then is another thing also which we should gain by our thorough
confession; namely, the not being overwhelmed (βαπτίζεσθαι) with the pains of the present
life, nor puffed up with its splendors. And in this way, again,
we should more entirely propitiate God; just as by our present
conduct we provoke Him to anger. For tell me, if thou hast a
servant, and he, after suffering much evil at the hands of his
fellow-servants, takes no account of any one of the rest, but is
only anxious not to provoke his master; is he not able by this
alone to do away thine anger? But what, if his offenses against
thee are no manner of care to him, while on those against his
fellow-servants he is full of thought; wilt thou not lay on him the
heavier punishment? So also God doeth: when we neglect His
wrath, He brings it upon us more heavily; but when we regard it,
more gently. Yea, rather, He lays it on us no more at all. He
wills that we should exact vengeance of ourselves for our offences,
and thenceforth He doth not exact it Himself. For this is why He
at all threatens punishment; that by fear He may destroy contempt;
and when the threat alone is sufficient to cause fear in us, He
doth not suffer us to undergo the actual trial. See, for
instance, what He saith unto Jeremiah, (
[9.] And yet one might think that even without words experience itself is sufficient to teach you the nothingness of things present, and their utter meanness. At all events, there have been men, who, exercising mere heathen wisdom and knowing nothing of the future, because they had proved the great worthlessness of present things, have left them on this account alone. What pardon then canst thou expect to obtain, grovelling on the ground and not despising the little things and transient for the sake of the great and everlasting: who also hearest God Himself declaring and revealing these things unto thee, and hast such promises from Him? For that things here have no sufficient power to detain a man, those have shewn who even without any promise of things greater have kept away from them. For what wealth did they expect that they came to poverty? There was none. But it was from their knowing full well that such poverty is better than wealth. What sort of life did they hope for that they forsook luxury, and gave themselves up unto severe discipline? Not any. But they had become aware of the very nature of things; and perceived that this of the two is more suitable, both for the strict training of the soul, and for the health of the body.
These things then duly estimating, and revolving with ourselves continually the future blessings, let us withdraw from this present world that we may obtain that other which is to come; through the favor and loving kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost &c., &c.
If any man build upon this foundation gold, silver, costly stones, wood, hay, stubble; each man’s work shall be made manifest: for the day shall declare it, because it is revealed in fire; and the fire shall prove each man’s work of what sort it is. If any man’s work abide which he built thereon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as through fire.
This is no small subject of
enquiry which we propose, but rather about things which are of the
first necessity and which all men enquire about; namely, whether
hell fire have any end. For that it hath no end Christ indeed
declared when he said, “Their fire shall not be quenched, and
their worm shall not die.” [
Well: I know that a chill comes over you (ναρκᾶτε) on hearing these things; but
what am I to do? For this is God’s own command, continually to
sound these things in your ears, where He says, “Charge this
people; (Fors.
As I said then; that it hath no end, Christ has
declared. Paul also saith, in pointing out the eternity of the
punishment, that the sinners “shall pay the penalty of
destruction, and that for ever” (
[2.] And say not unto me, “where is the rule of justice preserved entire, if the punishment hath no end?” Rather, when God doeth any thing, obey His decisions and submit not what is said to human reasonings. But moreover, how can it be any thing else than just for one who hath experienced innumerable blessings from the beginning, and then committed deeds worthy of punishment, and neither by threat nor benefit improved at all, to suffer punishment? For if thou enquire what is absolute justice; it was meet that we should have perished immediately from the beginning, according to the definition of strict justice. Rather not even then according to the rule of justice only; for the result would have had in it kindness too, if we had suffered this also. For when any one insults him that hath done him no wrong, according to the rule of justice he suffers punishment: but when it is his benefactor, who, bound by no previous favor, bestowed innumerable kindnesses, who alone is the Author of his being, who is God, who breathed his soul into him, who gave ten thousand gifts of grace, whose will is to take him up into heaven;—when, I say, such an one, after so great blessings, is met by insult, daily insult, in the conduct of the other party; how can that other be thought worthy of pardon? Dost thou not see how He punished Adam for one single sin?
“Yes,” you will say; “but He had given him
Paradise and caused him to enjoy much favor.” Nay, surely it is
not all as one, for a man to sin in the enjoyment of security and
ease, and in a state of great affliction. In fact, this is the
dreadful circumstance that thy sins are the sins of one not in any
Paradise but amid the innumerable evils of this life; that thou art
not sobered even by affliction, as though one in prison should
still practise his crime. However, unto thee He hath promised
things yet greater than Paradise. But neither hath He given them
now, least He should unnerve thee in the season of conflicts; nor
hath He been silent about them, lest He should quite cast thee down
with thy labors. As for Adam, he committed but
The argument is irksome and pains the hearer: were it only by my own feelings, I know this. For indeed my heart is troubled and throbs; and the more I see the account of hell confirmed, the more do I tremble and shrink through fear. But it is necessary to say these things lest we fall into hell. What thou didst receive was not paradise, nor trees and plants, but heaven and the good things in the heavens. Now if he that had received less was condemned, and no consideration exempted him, much more shall we who have sinned more abundantly, and have been called unto greater things, endure the woes without remedy.
Consider, for example, how long a time, but
for one single sin, our race abides in death. Five thousand
years
According to the reckoning of the LXX, in
[3.] But, “They are men,” some one will say,
“who do these things; as for God, He is loving unto men.”
Now, first of all, not even men do these things in cruelty, but in
humanity. And God Himself, as “He is loving unto men,” in the
same character doth He punish sins. (
Again: if He had imposed any burdensome or impossible things, one might perhaps have been able to urge difficulty of the laws: but if they be extremely easy, what can we say for our not regarding even these? Suppose thou art unable to fast or to practice virginity; although thou art able if thou wilt, and they who have been able are a condemnation to us. But, however, God hath not used this strictness towards us; neither hath He enjoined these things nor laid them down as laws, but left the choice to be at the discretion of the hearers. Nevertheless, thou art able to be chaste in marriage; and thou art able to abstain from drunkenness. Art thou unable to empty thyself of all thy goods? Nay surely thou art able; and they who have done so prove it. But nevertheless He hath not enjoined this, but hath commanded not to be rapacious, and of our means to assist those who are in want. But if a man say, I cannot even be content with a wife only, he deceiveth himself and reasoneth falsely; and they condemn him who without a wife lives in chastity. But how, tell me, canst thou help using abusive words? canst thou not help cursing? Why, the doing these things is irksome, not the refraining from them. What excuse then have we for not observing precepts so easy and light? We cannot name any at all. That the punishment then is eternal is plain from all that hath been said.
[4.] But since Paul’s saying appears to some to
tell the other way, come let us bring it forward also and search it
out thoroughly. For having said, “If any man’s work abide
which he hath built thereon, he shall receive a reward; and if any
man’s work shall be burned, he shall suffer loss,” he adds,
“but himself shall be saved, yet so as through fire.” What
shall we
“The Foundation,” then, he hath himself plainly signified to be Christ, saying, “For other foundation can no man lay than that which is laid, which,” he saith “is Jesus Christ.”
Next, the building seems to me to be actions. Although some maintain that this also is spoken concerning teachers and disciples and concerning corrupt heresies: but the reasoning doth not admit it. For if this be it, in what sense, while “the work is destroyed,” is the “builder” to be “saved,” though it be “through fire?” Of right, the author ought rather of the two to perish; but now it will be found that the severer penalty is assigned to him who hath been built into the work. For if the teacher was the cause of the wickedness, he is worthy to suffer severer punishment: how then shall he be “saved?” If, on the contrary, he was not the cause but the disciples became such through their own perverseness, he is no whit deserving of punishment, no, nor yet of sustaining loss: he, I say, who builded so well. In what sense then doth he say, “he shall suffer loss?”
From this it is plain that the discourse is about actions. For since he means next in course to put out his strength against the man who had committed fornication, he begins high up and long beforehand to lay down the preliminaries. For he knew how while discussing one subject, in the very discourse about that thing to prepare the grounds of another to which he intends to pass on. For so in his rebuke for not awaiting one another at their meals, he laid the grounds of his discourse concerning the mysteries. And also because now he is hastening on towards the fornicator, while speaking about the “Foundation,” he adds, “Know ye not that ye are the Temple of God? and that the Spirit of God dwelleth in you? If any man destroy (Φθείρη, rec. version, “defile.”) the Temple of God, him will God destroy.” Now these things, he said, as beginning now to agitate with fears the soul of him that had been unchaste.
[5.]
Now his meaning is this: If any man have an
ill life with a right faith, his faith shall not shelter him from
punishment, his work being burnt up. The phrase, “shall be
burned up,” means, “shall not endure the violence of the
fire.” But just as if a man having golden armor on were to pass
through a river of fire, he comes from crossing it all the
brighter; but if he were to pass through it with hay, so far from
profiting, he destroys himself besides; so also is the case in
regard of men’s works. For he doth not say this as if he were
discoursing of material things being burnt up, but with a view of
making their fear more intense, and of shewing how naked of all
defence he is who abides in wickedness. Wherefore he said, “He
shall suffer loss:” lo, here is one punishment: “but he
himself shall be saved, but so as by fire;” lo, again, here is a
second. And his meaning is, “He himself shall not perish in the
same way as his works, passing into nought, but he shall abide in
the fire.
[Few accept this singular explanation. The common view of the
clause is that it means that the man is saved, but as if through
the very flames, i.e., with the greatest difficulty.
[6.] “He calleth it, however, “Salvation,”
you will say; why, that is the cause of his adding, “so as by
fire:” since we also used to say, “It is preserved in the
fire,” when we speak of those substances which do not immediately
burn up and become ashes. For do not at sound of the word fire
imagine that
[7.]
“Him will God destroy,” that is, will cause him to perish. And this is not the word of one denouncing a curse, but of one that prophesieth.
“For the Temple of God is holy:” but he that hath committed fornication is profane.
Then, in order that he might not seem to spend his earnestness upon that one, in saying, “for the Temple of God is holy,” he addeth, “which ye are.”
[8.]
i.e. “reproving them for their common fault.”
From this to the end of the sentence is not in Benedictine,
but in Savile’s margin, evidently from some
ms. It seems to complete the connection of the
sentences. [But Dr. Field omits it.]
[9.] For nothing is so inconsiderate as
sin: nothing so senseless, so utterly foolish and outrageous.
All is overturned and confounded and destroyed by it, wheresoever
it may alight. Unsightly to behold, disgusting and grievous.
And should a painter draw her picture
Compare G. Herbert, Remains, p. 110. ed.
1824.
But rather, what need of the painter’s art, when we should rather bring forward those who are made after sin’s likeness?
Whom then will ye that we should portray first?
The covetous and rapacious? And what more shameless than those
eyes? What more immodest, more like a greedy dog? For no dog
keeps his ground with such shameless impudence as he when he is
grasping at all men’s goods. What more polluted than those
hands? What more audacious than that mouth, swallowing all down
and not satisfied? Nay, look not on the countenance and the eyes
as being a man’s. For such looks belong not to the eyes of
men. He seeth not men as men; he seeth not the heaven as
heaven. He does not even lift up his head unto the Lord; but all
is money in his account. The eyes of men are wont to look upon
poor persons in affliction, and to be softened; but these of the
rapacious man, at sight of the poor, glare like wild beasts’.
The eyes of men do not behold other men’s goods as if they were
their own, but rather their
[10.] But were he to search out the mind also of
that sort of people, he would no longer call them beasts only, but
demons. For first, they are full of great cruelty and of hatred
against their “fellow-servant: (St.
I know that many hate us because of these words; but
I feel no hatred towards them; rather I pity and bewail those who
are so disposed. Even should they choose to strike, I would
gladly endure it, if they would but abstain from this their savage
mind. For not I alone, but the prophet also with me, banisheth
all such from the family of men saying, (
Let us then become men at last, and let us look up
unto heaven; and that which is according to His image, (
Let no man deceive himself. If any man (ἐνὗμῖν omitted.) thinketh that he is wise in this world, let him become a fool, that he may become wise. For the wisdom of this world is foolishness with God.
As I said before, having launched out before the proper time into accusation of the fornicator, and having half opened it obscurely in a few words, and made the man’s conscience to quail, he hastens again to the battle with heathen wisdom, and to his accusations of those who were puffed up there-with, and who were dividing the Church: in order that having added what remained and completed the whole topic with accuracy, he might thenceforth suffer his tongue to be carried away with vehement impulse against the unclean person, having had but a preliminary skirmishing with him in what he had said before. For this, “Let no man deceive himself,” is the expression of one aiming chiefly at him and quelling him beforehand by fear: and the saying about the “stubble,” suits best with one hinting at him. And so does the phrase, “Know ye not that ye are the Temple of God, and the Spirit of God dwelleth in you?” For these two things are most apt to withdraw us from sin; when we have in mind the punishment appointed for the sin; and when we reckon up the amount of our true dignity. By bringing forward then “the hay” and “the stubble,” he terrifies; but by speaking of the dignity of that noble birth which was theirs, he puts them to shame; by the former striving to amend the more insensible kind, by the latter the more considerate.
[2.] “Let no man deceive himself; if any man thinketh that he is wise in this world, let him become a fool.”
As he bids one become, as it were, dead unto the world;—and this deadness harms not at all, but rather profits, being made a cause of life:—so also he bids him become foolish unto this world, introducing to us hereby the true wisdom. Now he becomes a fool unto the world, who slights the wisdom from without, and is persuaded that it contributes nothing towards his comprehension of the faith. As then that poverty which is according to God is the cause of wealth, and lowliness, of exaltation, and to despise glory is the cause of glory; so also the becoming a fool maketh a man wiser than all. For all, with us, goes by contraries.
Further: why said he not, “Let him put off wisdom,” but, “Let him become a fool?” That he might most exceedingly disparage the heathen instruction. For it was not the same thing to say, “Lay aside thy wisdom,” and, “become a fool.” And besides, he is also training people not to be ashamed at the want of refinement among us; for he quite laughs to scorn all heathen things. And for the same sort of reason he shrinks not from the names, trusting as he does to the power of the things [which he speaks of].
Wherefore, as the Cross, though counted ignominious, became the author of innumerable blessings, and the foundation and root of glory unspeakable; so also that which was accounted to be foolishness became unto us the cause of wisdom. For as he who hath learned anything ill, unless he put away the whole, and make his soul level and clear, and so offer it to him who is to write on it, will know no wholesome truth for certain; so also in regard of the wisdom from without. Unless thou turn out the whole and sweep thy mind clear, and like one that is ignorant yield up thyself unto the faith, thou wilt know accurately nothing excellent. For so those also who see imperfectly if they will not shut their eyes and commit themselves unto others, but will be trusting their own matters to their own faulty eyesight, they will commit many more mistakes than those who see not.
But how, you will say, are men to put off this wisdom? By not acting on its precepts.
[3.] Then, seeing that he bade men so urgently withdraw themselves from it, he adds the cause, saying, “For the wisdom of this world is foolishness with God.” For not only it contributes nothing, but it even hinders. We must then withdraw ourselves from it, as doing harm. Dost thou mark with what a high hand he carries off the spoils of victory, having proved that so far from profiting us at all, it is even an opponent?
And he is not content with his own arguments, but he
has also adduced testimony again,
Next, he declares also the mode in which God took them, adding another testimony:
[4.] Thus having set up so splendid a trophy of the judgment from on high, he employs in what follows a certain vehemence of style, turning it against those who were under his ministry, (ἀρχομένους) and speaking thus:
But what is, “or death?” That even though they die, for your sakes they die, encountering dangers for your salvation. Dost thou mark how he again takes down the high spirit of the disciples, and raises the spirit of the teachers? In fact, he talks with them as with children of high birth, who have preceptors, and who are to be heirs of all.
We may say also, in another sense, that both the death of Adam was for our sakes, that we might be corrected; and the death of Christ, that we might be saved.
“And ye are Christ’s; and Christ is God’s.” In one sense “we are Christ’s,” and in another sense “Christ is God’s,” and in a third sense is “the world ours.” For we indeed are Christ’s, as his work: “Christ is God’s,” as a genuine Offspring, not as a work: in which sense neither is the world ours. So that though the saying is the same, yet the meaning is different. For “the world is ours,” as being a thing made for our sakes: but “Christ is God’s,” as having Him the Author of his being, in that He is Father. And “we are Christ’s,” as having been formed by Him. Now “if they are yours,” saith he, “why have ye done what is just contrary to this, in calling yourselves after their name, and not after Christ, and God?”
[5.] C.
These words were addressed by St. Paul and St. Barnabas, to the men
of Lystra when they were about to offer sacrifices to them.
“And how is it possible, when God calls, to
resist?” Well, that is just what I say too: and on this
account do I chiefly admire the loving-kindness of God, that the
things which He is able, even against thy will, to take from thee,
these He willeth not to be paid in (εἰσενεχθῆναι) by thee unwillingly, that thou
mayest have a reward besides. For instance, He can take away life
without thy consent; but His will is to do so with thy consent,
that thou mayest say with Paul, “I die daily,” (
What if thou art come to great dignity, and hast at
any time obtained some office of Church government? Be not
high-minded. Thou hast not acquired the glory, but God hath put
it on thee. As if it were another’s, therefore, use it
sparingly; neither abusing it nor using it upon unsuitable things,
nor puffed up, nor appropriating it unto thyself; but esteem
thyself to be poor and inglorious. For never,—hadst thou been
entrusted with a king’s purple to keep,—never would it have
become thee to abuse the robe and spoil it, but with the more
exactness to keep it for the giver. Is utterance given thee? Be
not puffed up; be not arrogant; for the gracious gift is not
thine. Be not grudging about thy Master’s good, but distribute
them among thy fellow-servants; and neither be thou elated with
these things as if they were thine own, nor be sparing as to the
distribution of them. Again, if thou hast children, they are
God’s which thou hast. If such be thy thought, thou wilt both
be thankful for having them, and if bereft thou wilt not take it
hard. Such was Job when he said, (
For we have all things from Christ. Both existence
itself we have through Him, and life, and breath, and light, and
air, and earth. And if He were to exclude us from any one of
these, we are lost and undone. For (
[6.] These things then continually picturing to
ourselves, let us lead strict lives; and we shall gain two of the
greatest advantages. For first, we shall be thankful both when we
have and when we are bereaved; and we shall not be enslaved to
things which are fleeting by, and things not our own. For whether
it be wealth that He taketh, He hath taken but His own; or honor,
or glory, or the body, or the life itself: be it that He taketh
away thy son, it is not thy son that He hath taken, but His own
servant. For thou formedst him not, but He made him. Thou didst
but minister to his appearing; the whole was God’s own work.
Let us give thanks therefore that we have been counted worthy to be
His ministers in this matter. But what? Wouldest thou have had
him for ever? This again proves thee grudging, and ignorant that
it was another’s child which thou hadst, and not thine own. As
therefore those who part resignedly are but aware that they have
what was not theirs; so whoever gives way to grief is in fact
counting the King’s property his own. For, if we are not our
own, how can they be ours? I say, we: for in two ways we are
His, both on
[7.] Say not then, “I am but spending mine own, and of mine own I live delicately.” It is not of thine own, but of other men’s. Other men’s, I say, because such is thine own choice: for God’s will is that those things should be thine, which have been entrusted unto thee on behalf of thy brethren. Now the things which are not thine own become thine, if thou spend them upon others: but if thou spend on thyself unsparingly, thine own things become no longer thine. For since thou usest them cruelly, and sayest, “That my own things should be altogether spent on my own enjoyment is fair:” therefore I call them not thine own. For they are common to thee and thy fellow-servants; just as the sun is common, the air, the earth, and all the rest. For as in the case of the body, each ministration belongs both to the whole body and to each several member; but when it is applied to one single member only, it destroys the proper function of that very member: so also it comes to pass in the case of wealth. And that what I say may be made plainer; the food of the body which is given in common to the members, should it pass into one member, even to that it turns out alien in the end. For when it cannot be digested nor afford nourishment, even to that part, I say, it turns out alien. But if it be made common, both that part and all the rest have it as their own.
So also in regard of wealth. If you enjoy it alone, you too have lost it: for you will not reap its reward. But if you possess it jointly with the rest, then will it be more your own, and then will you reap the benefit of it. Seest thou not that the hands minister, and the mouth softens, and the stomach receives? Doth the stomach say, Since I have received, I ought to keep it all? Then do not thou I pray, in regard to riches, use this language. For it belongs to the receiver to impart. As then it is a vice in the stomach to retain the food and not to distribute it, (for it is injurious to the whole body,) so it is a vice in those that are rich to keep to themselves what they have. For this destroys both themselves and others. Again, the eye receives all the light: but it doth not itself alone retain it, but enlightens the entire body. For it is not its nature to keep it to itself, so long as it is an eye. Again, the nostrils are sensible of perfume; but they do not keep it all to themselves, but transmit it to the brain, and affect the stomach with a sweet savor, and by their means refresh the entire man. The feet alone walk; but they move not away themselves only, but transfer also the whole body. In like manner do thou, whatsoever thou hast been entrusted withal, keep it not to thyself alone, since thou art doing harm to the whole and to thyself more than all.
And not in the case of the limbs only may one see this occuring: for the smith also, if he chose to impart of his craft to no one, ruins both himself and all other crafts. Likewise the cordwainer, the husbandman, the baker, and everyone of those who pursue any necessary calling; if he chose not to communicate to anyone of the results of his art, will ruin not the others only but himself also with them.
And why do I say, “the rich?” For the poor too, if they followed after the wickedness of you who are covetous and rich, would injure you very greatly and soon make you poor; yea rather, they would quite destroy you, were they in your want unwilling to impart of their own: the tiller of the ground, (for instance,) of the labor of his hands; the sailor, of the gain from his voyages; the soldier, of his distinction won in the wars.
Wherefore if nothing else can, yet let this at least
put you to shame, and do you imitate their benevolence. Dost thou
impart none of thy wealth unto any? Then shouldest thou not
receive any thing from another: in which case, the world will be
turned upside down. For in every thing to give and receive is the
principle of numerous blessings: in seeds, in scholars, in
arts. For if any one desire to keep his art to himself, he
subverts both himself and the whole course of things. And the
husbandman, if he bury and keep the seeds in his house, will bring
about a grievous famine. So also the rich man, if he act thus in
regard of his wealth, will
[8.] Therefore as teachers, however many scholars they have, impart some of their lore unto each; so let thy possession be, many to whom thou hast done good. And let all say, “such an one he freed from poverty, such an one from dangers. Such an one would have perished, had he not, next to the grace of God, enjoyed thy patronage. This man’s disease thou didst cure, another thou didst rid of false accusation, another being a stranger you took in, another being naked you clothed.” Wealth inexhaustible and many treasures are not so good as such sayings. They draw all men’s gaze more powerfully than your golden vestments, and horses, and slaves. For these make a man appear even odious: (φορτικόν, a conj. of Saville’s for φορτικά) they cause him to be hated as a common foe; but the former proclaim him as a common father and benefactor. And, what is greatest of all, Favor from God waits on thee in every part of thy proceedings. What I mean is, let one man say, He helped to portion out my daughter: another, And he afforded my son the means of taking his station among men: (εἰς ἄνδρας ἐμφανῆναι) another, He made my calamity to cease: another, He delivered me from dangers. Better than golden crowns are words such as these, that a man should have in his city innumerable persons to proclaim his beneficence. Voices such as these are pleasanter far, and sweeter than the voices of the heralds marching before the archons; to be called saviour, benefactor, defender, (the very names of God;) and not, covetous, proud, insatiate, and mean. Let us not, I beseech you, let us not have a fancy for any of these titles, but the contrary. For if these, spoken on earth, make one so splendid and illustrious; when they are written in heaven, and God proclaims them on the day that shall come, think what renown, what splendor thou shalt enjoy! Which may it be the lot of us all to obtain, through the grace and loving-kindness of our Lord Jesus Christ; with Whom unto the Father and the Holy Spirit, be glory, power, honor, now and always and unto everlasting ages. Amen.
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 against myself, yet am I not hereby justified: but He that judgeth me is the Lord.
Together with all other
ills, I know not how, there hath come upon man’s nature the
disease of restless prying and of unseasonable curiosity, which
Christ Himself chastised, saying, (St.
Mark then, how wisely Paul corrects them, doing away with this disease. For since he had said, “Moreover, it is required in stewards that a man be found faithful,” and it seemed as if he were giving them an opening to judge and pry into each man’s life, and this was aggravating the party feeling; lest such should be the effect on them, he draws them away from that kind of petty disputation, saying, “With me it is a very small thing that I should be judged of you;” again in his own person carrying on the discourse.
[2.] But what means, “With me it is a very small
thing that I should be judged of you or of man’s day?” (ἡμέρας) “I judge myself unworthy,” saith
he, “of being judged by you.” And why say I, “by you?”
I will add, “by (καὶ τὸ [τοῦ]) any one else.” Howbeit, let no one
condemn Paul of arrogance; though he saith that no man is worthy to
pass sentence con
But besides what has been said, we must search out
the ground upon which these expressions were uttered. For he knew
well in many cases how to speak with high spirit: and that, not
of pride or arrogance, but of a certain excellent management [οἰκονομίας ἀρίστης] seeing that in
the present case also he saith this, not as lifting up himself, but
as taking down other men’s sails, and earnestly seeking to invest
the saints with due honor. For in proof that he was one of the
very humble, hear what he saith, bringing forward the testimony of
his enemies on this point; “His bodily presence is weak, and his
speech of no account; (
On this account Paul also, not to exalt himself, but to humble others, and to keep down those who were rising up out of their places, and to persuade them to be modest, said, “With me it is a very small thing that I should be judged of you or of man’s day.” Observe how he soothes the other party also. For whosoever is told that he looks down on all alike, and deigns not to be judged of any one, will not thenceforth any more feel pain, as though himself were the only one excluded. For if he had said, “Of you,” only, and so held his peace; this were enough to gall them as if treated contemptuously. But now, by introducing, “nor yet of man’s day,” he brought alleviation to the blow; giving them partners in the contempt. Nay, he even softens this point again, saying, “not even do I judge myself.” Mark the expression, how entirely free from arrogance: in that not even he himself, he saith, is capable of so great exactness.
[3.] Then because this saying also seemed to be
that of one extolling himself greatly, this too he corrects,
saying, “Yet am I not hereby justified.” What then? Ought
we not to judge ourselves and our own misdeeds? Yes surely:
there is great need to do this when we sin. But Paul said not
this, “For I know nothing,” saith he, “against myself.”
What misdeed then was he to judge, when he “knew nothing against
himself?” Yet, saith he, “he was not justified.” (
And how could it be, if he knew nothing against
himself that he was not justified? Because it was possible for
him to have committed certain sins, not however, knowing that they
were sins. From this make thine estimate how great shall be the
strictness of the future judgment. It is not, you see, as
considering himself unblameable that he saith it is so unmeet for
him to be judged by them, but to stop the mouths of those who were
doing so unreasonably. At least in another place, even though
men’s sins be notorious, he permits not judgment unto others,
because the occasion required it. “For why dost thou judge thy
brother,” saith he, (
To which effect, he adds, “Therefore judge
[4.] Having thus, you see, stopped the mouths of
those who pass such sentences, he travails next with strong feeling
ready to break out and come upon the unclean person. And like as
when a storm is coming on, some clouds fraught with darkness run
before it; afterwards, when the crash of the thunders ariseth and
works the whole heavens into one black cloud, then all at once the
rain bursts down upon the earth: so also did it then happen.
For though he might in deep indignation have dealt with the
fornicator, he doth not so; but with fearful words he first
represses the swelling pride of the man, since in truth, what had
occurred was a twofold sin, fornication, and, that which is worse
than fornication, the not grieving over the sin committed. For
not so much does he bewail the sin, as him that committed it and
did not as yet repent. Thus, “I shall bewail many of those,”
saith he, not simply “who have sinned heretofore,” but he adds,
“who have not repented of the uncleanness and impurity which they
wrought.” (
Now if it be a grievous fault not to repent after sins; to be puffed up because of sins, what sort of punishment doth it deserve? For if he who is elate for his good deeds is unclean, what pardon shall he meet with who has that feeling with regard to his sins?
Since then the fornicator was of this sort, and had rendered his mind so headstrong and unyielding through his sin, he of course begins by casting down his pride. And he neither puts the charge first, for fear of making him hardened, as singled out for accusation before the rest; nor yet later, lest he should suppose that what related to him was but incidental. But, having first excited great alarm in him by his plain speaking towards others, then, and not till then, he goes on to him, in the course of his rebuke to others giving the man’s wilfulness a share beforehand.
For these same words, viz. “I know nothing against myself, yet am I not hereby justified,” and this, “He that judgeth me is the Lord, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts,” glance not lightly both upon that person, and upon such as act in concert with him and despise the saints. “For what,” saith he, “if any outwardly appear to be virtuous and admirable persons? He, the Judge, is not a discerner of externals only, but also brings to light all secrets.”
[5.] On two accounts you see, or rather on three,
correct judgement belongs not to us. One, because, though we be
conscious to ourselves of nothing, still we need one to reprove our
sins with strictness. Another, because the most part of the
things which are done escape us and are concealed. And for a
third besides these, because many things which are done by others
seem to us indeed fair, but they come not of a right mind. Why
say ye then, that no sin hath been committed by this or that
person? That such an one is better than such another? Seeing
that this we are not to pronounce, not even concerning him who
knows nothing against himself. For He who discerns secrets, He it
is who with certainty judges. Behold, for example; I for my part
know nothing against myself: yet neither so am I justified, that
is, I am not quit of accounts to be given, nor of charges to be
answered. For he doth not say this, “I rank not among the
righteous;” but “I am not pure from sin.” For elsewhere he
saith also, (
Again, many things we do, good indeed, but
Again, a man hath committed a great error; some other person, wishing to supplant him, says that he hath done nothing, and comforts him forsooth in his error by recurring to the common frailty of nature. But oftentimes he doth this from no mind to sympathize, but to make him more easy in his faults.
Again, a man rebukes oftentimes not so much to
reprove and admonish, as publicly to (ἐκπομπεῦσαι
καὶ
ἐκτραγωδῆσαι) display and exaggerate his
neighbor’s sin. Our counsels however themselves men do not
know; but, (
[6.] Seeing then that not even where we “know
nothing against ourselves,” can we be clean from accusations, and
where we do any thing good, but do it not of a right mind, we are
liable to punishment; consider how vastly men are deceived in their
judgments. For all these matters are not be come at by men, but
by the unsleeping Eye alone: and though we may deceive men, our
sophistry will never avail against Him. Say not then, darkness is
around me and walls; who seeth me? For He who by Himself formed
our hearts, Himself knoweth all things. (
For whatsoever sin thou wilt, first let us examine, and thou shalt see that so it is engendered. For as robbers and they who dig through walls when they desire to carry off any valuable thing, put out the candle and then do their work; so also doth men’s perverse reasoning in the case of those who are committing sin. Since in us also surely there is a light, the light of reason, ever burning. But if the spirit of wickedness coming eagerly on with its strong blast quench that flame, it straightway darkens the soul and prevails against it, and despoils it straightway of all that is laid up therein. For when by unclean desire the soul is made captive, even as a cloud and mist the eyes of the body, so that desire intercepts the foresight of the mind, and suffers it to see nothing at any distance, either precipice, or hell, or fear; but thenceforth, having that deceit as a tyrant over him, he comes to be easily vanquished by sin; and there is raised up before his eyes as it were a wall without windows, which suffers not the ray of righteousness to shine in upon the mind, the absurd conceits of lust enclosing it as with a rampart on all sides. And from that time forward the unchaste woman is everywhere meeting him: standing present before his eyes, before his mind, before his thoughts. And as the blind, although they stand at high noon beneath the very central point of the heaven, receive not the light, their eyes being fast closed up; just so these also, though ten thousand doctrines of salvation sound in their ears from all quarters, having their soul preoccupied with this passion stop their ears against such discourses. And they know it well who have made the trial. But God forbid that you should know it from actual experience.
[7.] And not only this sin hath these effects, but
every misplaced affection as well. For let us transfer, if you
please, the argument from the unchaste woman unto money, and we
shall see here also thick and unbroken darkness. For in the
former case, inasmuch as the beloved object is one and shut up in
one place, the feeling is not so violent; but in the case of money
which sheweth itself every where, in silversmiths’ shops, in
taverns, in foundries for gold, in the houses of the wealthy, the
passion blows a vehement gale. For when servants swaggering in
the market place, horses with golden trappings, men decked with
costly garments, are seen with desire by him who has that
distemper, the darkness becomes intense which envelopes him. And
why speak of houses and silversmiths’ shops? for my part I think
that such persons, though it be but in a picture and image that
they see the wealth, are convulsed, and grow wild, and rave. So
that from all quarters the darkness gathers around them. And if
they chance to behold a portraiture of a King, they admire not the
beauty of the precious stones, nor yet the gold, nor the purple
robe, but they pine away. And as the wretched lover before
mentioned, though he see but the image of the woman beloved,
cleaveth unto the lifeless thing; so this man also, beholding a
[8.] Well: these things alone might suffice to recommend our fleeing from this distemper. But there is no greater evil than inconsideration which causes men to be rivetted unto things that bring sorrow of heart and no advantage. Wherefore I exhort that you cut off the passion at its beginning: for just as a fever on its first attack, does not violently burn up the patients with thirst, but on its increase and the heightening of its fire causes from that time incurable thirst; and though one should let them fill themselves full of drink, it puts not out the furnace but makes it burn fiercer: so also it happens in regard to this passion; unless when it first invadeth our soul we stop it and shut the doors; having got in, from that time it makes the disease of those who have admitted it incurable. For so both good things and bad, the longer they abide in us, the more powerful they become.
And in all other things too, any one may see that this cometh to pass. For so a plant but lately set in the ground is easily pulled up; but no more so when rooted for a long time; it then requires great strength in the lever. And a building newly put together is easily thrown down by those who push against it; but once well fixed, it gives great trouble to those who attempt to pull it down. And a wild beast that hath made his accustomed haunt in certain places for a long time is with difficulty driven away.
Those therefore who are not yet possessed by the passion in question, I exhort not to be taken captive. For it is more easy to guard against falling into it, than having fallen to get away.
[9.] But unto those who are seized by it and broken down, if they will consent to put themselves into the hands of the Word of healing, I promise large hope of salvation, by the Grace of God. For if they will consider those who have suffered and fallen into that distemper and have recovered, they will have good hopes respecting the removal of the disease. Who then ever fell into this disease, and was easily rid of it? That well-known Zacchæus. For who could be more fond of money than a publican? But all at once he became a man of strict life, (Φιλόσοφος) and put out all that blaze. Matthew in like manner: for he too was a publican, living in continual rapine. But he likewise all at once stripped himself of the mischief, and quenched his thirst, and followed after spiritual gain. Considering therefore these, and the like to them, despair not even thou. For if thou wilt, quickly thou shalt be able to recover. And if you please, according to the rule of physicians, we will prescribe accurately what thou shouldest do.
It is necessary then, before all other things, to be
right in this, that we never despond, nor despair of our
salvation. Next, we must look not only upon the examples of those
who have done well, but also upon the sufferings of those who have
persisted in sin. For as we have considered Zacchæus, and
Matthew, even so ought we also to take account of Judas, and
Gehazi, and Ahar, [perhaps Achan,
[10.] What then must we do? We must know how
worthless the things in question are, and that wealth is a run-away
slave, and heartless, and encompasseth its possessors with ills
innumerable. And such words, like charms, let us sound in their
ears continually. And as physicians soothe their patients when
they ask for cold water, by saying that they will give it, making
excuses about the spring, and the vessel, and the fit time, and
many more such, (for should they refuse at once, they make them
wild with phrensy,) so let us also act towards the lovers of
money. When they say we desire to be rich, let us not say
immediately that wealth is an evil thing; but let us assent, and
say that we also desire it; but in due time; yea, true wealth; yea,
that which hath undying pleasure: yea, that which is gathered for
thyself, and not for others, and those often our enemies. And let
us produce the lessons of true wisdom, and say, we forbid not
riches, but ill-gotten riches. For it is lawful to be rich, but
without covetousness, without rapine and violence, and an ill
report from all men. With these arguments let us first smooth
them down, and not as yet discourse of hell. For the sick man
endures not yet such sayings. Wherefore
What wild beast would not be softened by these things? Who is there so savage and inhuman that these things should not make him mild? and yet there are some who are arrived at such a pitch of cruelty as even to say that they deserve what they suffer. Yea, when they ought to pity, and weep, and help to alleviate men’s calamities, they on the contrary visit them with savage and inhuman censures. Of these I should be glad to ask, Tell me, why do they deserve what they suffer? Is it because they would be fed and not starve?
No, you will reply; but because they would be fed in idleness. And thou, dost not thou wanton in idleness? What say I? Art thou not oft-times toiling in an occupation more grievous than any idleness, grasping, and oppressing, and coveting? Better were it if thou too wert idle after this sort; for it is better to be idle in this way, than to be covetous. But now thou even tramplest on the calamities of others, not only idling, not only pursuing an occupation worse than idleness, but also maligning those who spend their days in misery.
And let us farther narrate to them the disasters of others; the untimely bereavements, the dwellers in prison, those who are torn to pieces before tribunals, those who are trembling for life; the unlooked for widowhood of women; the sudden reverse of the rich: and with this let us soften their minds. For by our narrations concerning others, we shall induce them by all means to fear these evils in their own case too. For when they hear that the son of such an one who was a covetous and grasping man, or (ἠ τοῦ δεῖνος instead of ἦν; τοῦ δεῖνος) the wife of such an one who did many tyrannical actions, after the death of her husband endured afflictions without end; the injured persons setting upon the wife and the children, and a general war being raised from all quarters against his house; although a man be the most senseless of beings, yet expecting himself also to suffer the same, and fearing for his own lest they undergo the same fate, he will become more moderate. Now we find life full of many such histories, and we shall not be at a loss for correctives of this kind.
But when we speak these things, let us not speak them as giving advice or counsel, lest our discourse become too irksome: but as in the order of the narrative and by association with something else, let us proceed in each case unto that kind of conversation, and let us be constantly putting them upon stories of the kind, permitting them to speak of no subject except these which follow: How such an one’s splendid and famous mansion fell down; How it is so entirely desolate that all things that were in it have come into the hands of others; How many trials have taken place daily about this same property, what a stir; How many of that man’s relations (οἴκεται, probably οἰκεῖοι) have died either beggars, or inhabitants of a prison.
All these things let us speak as in pity for the
deceased, and as depreciating things present; in order that by fear
and by pity we may soften the cruel mind. And when we see men
shrinking into themselves at these narrations, then and not till
then let us introduce to their notice also the doctrine of hell,
not as terrifying these, but in compassion for others. And let us
say, But why speak of things present? For far, indeed, will our
concern be from ending with these; a yet more grievous punishment
will await all such persons: even a river of fire, and a
poisonous worm, and darkness interminable, and undying tortures.
If with such addresses we succeed in
And on that day we shall have God to praise us: as also Paul saith, “And then shall each man have praise from God.” For that which cometh from men, is both fleeting, and sometimes it proceeds from no good intentions. But that which cometh from God both abideth continually, and shines out clearly. For when He who knew all things before their creation, and who is free from all passion, gives praise, then also the demonstration of our virtue is even unquestionable.
Knowing these things therefore, let us act so as to be praised of God, and to acquire the greatest blessings; which God grant us all to obtain, through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Spirit be glory, power, honor, now and always, and unto all the ages of eternity. Amen.
Now these things, brethren, I have in a figure
transferred to myself and Apollos for your sakes; that in us ye
might learn not to think of men above that which is written.
[The true text of this clause is well given in the Revised Version,
“not to go beyond the things which are written.”]
So long as there was need of expressions as harsh as these, he refrained from drawing up the curtain, and went on arguing as if he were himself the person to whom they were addressed; in order that the dignity of the persons censured tending to counteract the censurers, no room might be left for flying out in wrath at the charges. But when the time came for a gentler process, then he strips it off, and removes the mask, and shows the persons concealed by the appellation of Paul and Apollos. And on this account he said, “These things, brethren, I have transferred in a figure unto myself and Apollos.”
And as in the case of the sick, when the child being out of health kicks and turns away from the food offered by the physicians, the attendants call the father or the tutor, and bid them take the food from the physician’s hands and bring it, so that out of fear towards them he may take it and be quiet: so also Paul, intending to censure them about certain other persons, of whom some, he thought, were injured, others honored above measure, did not set down the persons themselves, but conducted the argument in his own name and that of Apollos, in order that reverencing these they might receive his mode of cure. But that once received, he presently makes known in whose behalf he was so expressing himself.
Now this was not hypocrisy, but condescension (συγκατάβασις) and tact (οἰκονομία). For if he had said openly, “As for you, the men whom ye are judging are saints, and worthy of all admiration;” they might have taken it ill and (κἂν ἀπεπήδησαν) started back. But now in saying, “But to me it is a very small thing that I should be judged of you:” and again, “Who is Paul, and who is Apollos?” he rendered his speech easy of reception.
This, if you mark it, is the reason why he says here, “These things have I transferred in a figure unto myself for your sakes, that in us ye may learn not to be wise above what is written,” signifying that if he had applied his argument in their persons, they would not have learnt all that they needed to learn, nor would have admitted the correction, being vexed at what was said. But as it was, revering Paul, they bore the rebuke well.
[2.] But what is the meaning of, “not to be wise
above what is written?” It is written, (St.
“That no one of you be puffed up for one against another.” Again, having dismissed the teachers, he rebukes the disciples. For it was they who caused the former to be elated.
And besides, the leaders would not quietly receive
that kind of speech because of their desire of outward glory: for
they were even blinded with that passion. Whereas the disciples,
as not reaping themselves the fruits of the
It seems then, that this also is a symptom of being “puffed up,” to be elated on another’s account, even though a man have no such feeling in regard of what is his own. For as he who is proud of another’s wealth, is so out of arrogance; so also in the case of another’s glory.
And he hath well called it “being puffed up.” For when one particular member rises up over the rest, it is nothing else but inflammation and disease; since in no other way doth one member become higher than another, except when a swelling takes place. (So in English “proud flesh.”) And so in the body of the Church also; whoever is inflamed and puffed up, he must be the diseased one; for he is swollen above the proportion of the rest. For this [disproportion] is what we mean by “swelling.” And so comes it to pass in the body, when some spurious and evil humor gathers, instead of the wonted nourishment. So also arrogance is born; notions to which we have no right coming over us. And mark with what literal propriety he saith, be not “puffed up:” for that which is puffed up hath a certain tumor of spirit, from being filled with corrupt humor.
These things, however, he saith, not to preclude all soothing, but such soothing as leads to harm. “Wouldest thou wait upon this or that person? I forbid thee not: but do it not to the injury of another.” For not that we might array ourselves one against another were teachers given us, but that we might all be mutually united. For so the general to this end is set over the host, that of those who are separate he may make one body. But if he is to break up the army, he stands in the place of an enemy rather than of a general.
[3.]
From this point, dismissing the governed, he turns to the governors. What he saith comes to this: From whence is evident that thou art worthy of being praised? Why, hath any judgment taken place? any inquiry proceeded? any essay? any severe testing? Nay, thou canst not say it: and if men give their votes, their judgment is not upright. But let us suppose that thou really art worthy of praise and hast indeed the gracious gift, and that the judgment of men is not corrupt: yet not even in this case were it right to be high-minded; for thou hast nothing of thyself but from God didst receive it. Why then dost thou pretend to have that which thou hast not? Thou wilt say, “thou hast it:” and others have it with thee: well then, thou hast it upon receiving it: not merely this thing or that, but all things whatsoever thou hast.
For not to thee belong these excellencies, but to the grace of God. Whether you name faith, it came of His calling; or whether it be the forgiveness of sins which you speak of, or spiritual gifts, or the word of teaching, or the miracles; thou didst receive all from thence. Now what hast thou, tell me, which thou hast not received, but hast rather achieved of thine own self? Thou hast nothing to say. Well: thou hast received; and does that make thee high-minded? Nay, it ought to make thee shrink back into thyself. For it is not thine, what hath been given, but the giver’s. What if thou didst receive it? thou receivedst it of him. And if thou receivedst of him, it was not thine which thou receivedst: and if thou didst but receive what was not thine own, why art thou exalted as if thou hadst something of thine own? Wherefore he added also, “Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?
[4.] Thus having, you see, made good his
argument by concession,
[That is, conceding that they had the gifts which they claimed.
C.]
“Already ye are filled.” And well saith he “already;” pointing out, from the time, the incredibility of their statements and their unreasonable notion of themselves. It was therefore in mockery that he said to them, “So quickly have ye come to the end;” which thing was impossible in the time: for all the more perfect things wait long in futurity: but to be “full” with a little betokens a feeble soul; and from a little to imagine one’s self “rich,” a sick and miserable one. For piety is an insatiable thing; and it argues a childish mind to imagine from just the beginnings that you have obtained the whole: and for men who are not yet even in the prelude of a matter, to be high-minded as if they had laid hold of the end.
Then also by means of what followeth he puts
[5.] “Ye have reigned without us.” Herein there is great force, as concerns both the teachers and the disciples: and their ignorance, too, of themselves (τὸ ἀσυνείδητον.) is pointed out, and their great inconsideration. For what he saith is this: “In labors indeed,” saith he, “all things are common both to us and to you, but in the rewards and the crowns ye are first. Not that I say this in vexation:” wherefore he added also, “I would indeed that ye did reign:” then, lest there should seem to be some irony, he added, “that we also might reign with you;” for, saith he, we also should be in possession (ἐπιτύχοιμεν, ms. Reg., ἐπιτύχωμεν Edd.) of these blessings. Dost thou see how he shews in himself all at once his severity and his care over them and his self-denying mind? Dost thou see how he takes down their pride?
There is great depth of meaning and severity implied again in his saying, “us:” and not even with this was he satisfied, but added also his dignity, hitting them vehemently: “us the Apostles;” who are enduring such innumerable ills; who are sowing the word of Godliness; who are leading you unto this severe rule of life. These “He hath set forth last, as doomed to death,” that is, as condemned. For since he had said, “That we also might reign with you,” and by that expression had relaxed his vehemency in order not to dispirit them; he takes it up again with greater gravity, and saith, “For I think that God hath set forth us the Apostles last, as men doomed to death.” “For according to what I see,” saith he, “and from what ye say, the most abject of all men and emphatically the condemned, are we who are put forward for continual suffering. But ye have already a kingdom and honors and great rewards in your fancy.” And wishing to carry out their reasoning to still greater absurdity, and to exhibit it as incredible in the highest degree, he said not merely, “We are ‘last,’” but, “God made us last;” nor was he satisfied with saying, “last,” but he added also, “doomed to death:” to the end that even one quite void of understanding might feel the statement to be quite incredible, and his words to be the words of one vexed and vehemently abashing them.
Observe too the good sense of Paul. The topics by which, when it is the proper time, he exalts and shews himself honorable and makes himself great; by these he now puts them to shame, calling himself “condemned.” Of so great consequence is it to do all things at the befitting season. By “doomed to death,” in this place he means “condemned,” and deserving of ten thousand deaths.
[6.] “For we are made a spectacle unto the world, and to angels, and to men.”
What means, “We are become a spectacle unto the world?” “Not in a single corner nor yet in a small part of the world suffer we these things,” saith he; “but every where and before all.” But what means, “unto angels?” It is possible to “become a spectacle unto men,” but not so unto angels, when the things done are ordinary. But our wrestlings are such as to be worthy even of angelic contemplation. Behold from the things by which he vilifies himself, how again he shows himself great; and from the things about which they are proud, how he displays their meanness. For since to be fools was accounted a meaner thing than to appear wise; to be weak, than to be made strong; and unhonored, than glorious and distinguished; and that he is about to cast on them the one set of epithets, while he himself accepted the other; he signifies that the latter are better than the former; if at least because of them he turned the throng I say not of men only, but also of the very angels unto the contemplation of themselves. For not with men only is our wrestling but also with incorporeal powers. Therefore also a mighty theatre is set (μέγα θέατρον κάθηται.)
Again, this also he spake in a way to abash them;
implying that it is impossible for these contraries to agree,
neither can things so distant from one another concur. “For how
can it be,” saith he, “that you should be wise, but we fools in
the things relating to Christ?” That is: the one sort beaten
and despised and
“We are weak, but ye are strong.” That is, we are driven about and persecuted; but ye enjoy security and are much waited upon; howbeit the nature of the Gospel endureth it not.
“We are despised, but ye are honorable.” Here he setteth himself against the noble and those who plumed themselves upon external advantages.
“Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and we toil, working with our own hands.” That is, “It is not an old story that I am telling but just what the very time present bears me witness of: that of human things we take no account nor yet of any outward pomp; but we look unto God only.” Which thing we too have need to practice in every place. For not only are angels looking on, but even more than they He that presides over the spectacle.
[7.] Let us not then desire any others to applaud us. For this is to insult Him; hastening by Him, as if insufficient to admire us, we make the best of our way to our fellow servants. For just as they who contend in a small theatre seek a large one, as if this were insufficient for their display; so also do they, who contending in the sight of God afterwards seek the applause of men; giving up the greater praise and eager for the less, they draw upon themselves severe punishment. What but this hath turned every thing upside down? this puts the whole world into confusion, that we do all things with an eye to men, and even for our good things, we esteem it nothing to have God as an admirer, but seek the approbation which cometh from our fellow-servants: and for the contrary things again, despising Him we fear men. And yet surely they shall stand with us before that tribunal, doing us no good. But God whom we despise now shall Himself pass the sentence upon us.
But yet, though we know these things, we still gape after men, which is the first of sins. Thus were a man looking on no one would choose to commit fornication; but even though he be ten thousand times on fire with that plague, the tyranny of the passion is conquered by his reverence for men. But in God’s sight men not only commit adultery and fornication; but other things also much more dreadful many have dared and still dare to do. This then alone, is it not enough to bring down from above ten thousand thunderbolts? Adulteries, did I say, and fornications? Nay, things even far less than these we fear to do before men: but in God’s sight we fear no longer. From hence, in fact, all the world’s evils have originated; because in things really bad we reverence not God but men.
On this account, you see, both things which are truly good, not accounted such by the generality, become objects of our aversion, we not investigating the nature of the things, but having respect unto the opinion of the many: and again, in the case of evil things, acting on this same principle. Certain things therefore not really good, but seeming fair unto the many, we pursue, as goods, through the same habit. So that on either side we go to destruction.
[8.] Perhaps many may find this remark somewhat obscure. Wherefore we must express it more clearly. When we commit uncleanness, (for we must begin from the instances alleged,) we fear men more than God. When therefore we have thus subjected ourselves unto them and made them lords over us; there are many other things also which seem unto these our lords to be evil, not being such; these also we flee for our part in like manner. For instance; To live in poverty, many account disgraceful: and we flee poverty, not because it is disgraceful nor because we are so persuaded, but because our masters count it disgraceful; and we fear them. Again, to be unhonored and contemptible, and void of all authority seems likewise unto the most part a matter of great shame and vileness. This again we flee; not condemning the thing itself, but because of the sentence of our masters.
Again on the contrary side also we undergo the same mischief. As wealth is counted a good thing, and pride, and pomp, and to be conspicuous. Accordingly this again we pursue, not either in this case from considering the nature of the things as good, but persuaded by the opinion of our masters. For the people is our master and the great mob (ὅ πολὺς όχλος); a savage master and a severe tyrant: not so much as a command being needed in order to make us listen to him; it is enough that we just know what he wills, and without a command we submit: so great good will do we bear towards him. Again, God threatening and admonishing day by day is not heard; but the common people, full of disorder, made up of all manner of dregs, has no occasion for one word of command; enough for it only to signify with what it is well pleased, and in all things we obey immediately.
[9.] “But how,” says some one, “is a man to
flee from these masters?” By getting a mind greater than
their’s; by looking into the nature of things; by condemning the
voice of the multitude; before all, by training himself in
“And how can this be?” you will say. Consider
what man is, what God; whom thou desertest, and unto whom thou
fliest for refuge; and thou wilt soon be right altogether. Man
lieth under the same sin as thyself, and the same condemnation, and
the same punishment. “Man is like to vanity,” (
Why then, neglecting to have so admirable (θαυμαστόν) an approver, betake we ourselves unto man, who is nothing, all rashness, all at random? Doth he call thee wicked and polluted when thou art not so? So much the more do thou pity him, and weep because he is corrupt; and despise his opinion, because the eyes of his understanding are darkened. For even the Apostles were thus evil reported of; and they laughed to scorn their calumniators. But doth he call thee good and kind? If such indeed thou art, yet be not at all puffed up by the opinion: but if thou art not such, despise it the more, and esteem the thing to be mockery.
Wouldest thou know the judgments of the greater part of men, how corrupt they are, how useless, and worthy of ridicule; some of them coming only from raving and distracted persons, others from children at the breast? Hear what hath been from the beginning. I will tell thee of judgments, not of the people only, but also of those who passed for the wisest, of those who were legislators from the earliest period. For who would be counted wiser among the multitude than the person considered worthy of legislating for cities and peoples? But yet to these wise men fornication seems to be nothing evil nor worthy of punishment. At least, no one of the heathen laws makes its penal or brings men to trial on account of it. And should any one bring another into court for things of that kind, the multitude laughs it to scorn, and the judge will not suffer it. Dice-playing, again, is exempt from all their punishments: nor did any one among them ever incur penalty for it. Drunkenness and gluttony, so far from being a crime, are considered by many even as a fine thing. And in military carousals it is a point of great emulation; and they who most of all need a sober mind and a strong body, these are most of all given over to the tyranny of drunkenness; both utterly weakening the body and darkening the soul. Yet of the lawgivers not one hath punished this fault. What can be worse than this madness?
Is then the good word of men so disposed an object of desire to thee, and dost thou not hide thyself in the earth? For even though all such admired thee, oughtest thou not to feel ashamed and cover thy face, at being applauded by men of such corrupt judgment?
Again, blasphemy by legislators in general is accounted nothing terrible. At any rate, no one for having blasphemed God was ever brought to trial and punishment. But if a man steal another’s garment, or cut his purse, his sides are flayed, and he is often given over unto death: while he that blasphemeth God hath nothing laid to his charge by the heathen legislators. And if a man seduce a female servant when he hath a wife, it seems nothing to the heathen laws nor to men in general.
[10.] Wilt thou hear besides of some things of another class which shew their folly? For as they punish not these things, so there are others which they enforce by law. What then are these? They collect crowds to fill theatres, and there they introduce choirs of harlots and prostituted children, yea such as trample on nature herself; and they make the whole people sit on high, and so they captivate their city; so they crown these mighty kings whom they are perpetually admiring for their trophies and victories. And yet, what can be more insipid than this honor? what more undelightful than this delight? From among these then seekest thou judges to applaud thy deeds? And is it in company with dancers, and effeminate, and buffoons, and harlots, that thou art fain to enjoy the sound of compliment? answer me.
How can these things be other than proofs of
extreme infatuation? For I should like to ask them, is it or is
it not, a dreadful thing to subvert the laws of nature, and
introduce unlawful intercourse? They will surely
(πάντες Savile; πὰντως Bened.) [Dr. Field adopts the former reading.
C.]
“However,” thou wilt say, “they are (ἄτιμοι) infamous
Bingham (b. xvi. c. 4. §. 10.) proves that actors and the
like were debarred from the Sacraments, except they renounced their
calling, from very early times: from S. Cyprian,
Gibbon, c. 31. from Ammianus, relates, that on occasion of a
scarcity, when all strangers were expelled from Rome, an exception
was made in favor of the actors, singers, dancers, &c.
μαγγανείας. Compare S. Augustin’s
account in the Confessions of the way in which some persons were
bewitched by the gladiatorial shows; of which his friend Alypius in
his youth was a remarkable instance. b. vi. §. 13.
[11.] But, if thou wilt, dismissing these things
which clearly and confessedly are abominable, but seemed (οὐκ ἐδοξεν. perhaps “were not
decreed.”) not [so] to the heathen legislators, let us proceed to
their grave precepts; and thou shalt see these too corrupted
through the opinion of the multitude. Thus marriage is accounted
an honorable thing (
S. Chrys. on Gen. Hom. 48. near the end, speaking of Rebekah’s
veiling herself at sight of Isaac; “See the noble breeding of the
maiden.……and observe here, I pray you, how there is no place
here for these superfluous and useless things; for a diabolical
procession, for cymbals and flutes and dances, and those revels,
the device of Satan, and invectives full of all indecency; but all
wisdom, all gravity, all thoughtfulness.……Let Rebekah be the
pattern of our wives, let our husbands emulate Isaac; be it their
endeavor thus to bring home their brides.” Then complaining,
nearly as in the text, of the Fescennine verses, as they were
called, and other bad customs, relics of heathenism, “Rather,”
says he, “should the maiden be trained in all modesty from the
beginning, and priests called, and prayers and blessings be used to
rivet fast the concord of their common habitation, that so both the
bridegroom’s love may increase, and the damsel’s purity of soul
be heightened. So by all ways shall the deeds of virtue enter
into that house, and all the acts of the devil be far off and they
shall pass their life with joy, God’s Providence bringing them
together.” So again Hom. 56. of the marriage of Jacob and
Leah: in which place he complains especially of the introduction
of people from the stage and orchestra at wedding feasts. See
both places in Bingham, xxii. iv. 8: as also the 53d Canon of
Laodicea: “It is wrong for Christians attending marriages to
practice theatrical gestures or dances, but to take their part
soberly in the morning or evening meal, as becometh
Christians.”
I know indeed that I shall appear ridiculous in finding fault with these things; and shall incur the charge of great folly with the generality, as disturbing the ancient laws: for, as I said before, great is the deceptive power of custom. But nevertheless, I will not cease repeating these things: for there is, there is surely a chance, that although not all, yet some few will receive our saying and will choose to be laughed to scorn with us, rather than we laugh with them such a laughter as deserves tears and overflowing punishment and vengeance.
For how can it be other than worthy of the utmost condemnation that a damsel who hath spent her life entirely at home and been schooled in modesty from earliest childhood, should be compelled on a sudden to cast off all shame, and from the very commencement of her marriage be instructed in imprudence; and find herself put forward in the midst of wanton and rude men, and unchaste, and effeminate? What evil will not be implanted in the bride from that day forth? Immodesty, petulance, insolence, the love of vain glory: since they will naturally go on and desire to have all their days such as these. Hence our women become expensive and profuse; hence are they void of modesty, hence proceed their unnumbered evils.
And tell me not of the custom: for if it be an evil thing, let it not be done even once: but if good, let it be done constantly. For tell me, is not committing fornication evil? Shall we then allow just once this to be done? By no means. Why? Because though it be done only once, it is evil all the same. So also that the bride be entertained in this way, if it be evil, let it not be done even once; but if it be not evil, let it even be done always.
“What then,” saith one, “dost thou find fault with marriage? tell me.” That be far from me. I am not so senseless: but the things which are so unworthily appended to marriage, the painting the face, the coloring the eyebrows, and all the other niceness of that kind. For indeed from that day she will receive many lovers even before her destined consort.
Yet though the evils are so great, the omission of these proceedings is called an insult, by certain who are no better than brute beasts, and they are indignant that the woman is not exhibited to a multitude, that she is not set forth as a stage spectacle, common to all beholders: whereas most assuredly they should rather count it insult when these things do take place; and a laughing stock, and a farce. For even now I know that men will condemn me of much folly and make me a laughing stock: but the derision I can bear when any gain accrues from it. For I should indeed be worthy of derision, if while I was exhorting to contempt of the opinion of the many, I myself, of all men, were subdued by that feeling.
Behold then what follows from all this. Not in the day only but also in the evening, they provide on purpose men that have well drunk, besotted, and inflamed with luxurious fare, to look upon the beauty of the damsel’s countenance; nor yet in the house only but even through the market-place do they lead her in pomp to make an exhibition; conducting her with torches late in the evening so as that she may be seen of all: by their doings recommending nothing else than that henceforth she put off all modesty. And they do not even stop here; but with shameful words do they conduct her. And this with the multitude is a law. And runaway slaves and convicts, thousands of them and of desperate character, go on with impunity uttering whatever they please, both against her and against him who is going to take her to his home. Nor is there any thing solemn, but all base and full of indecency. Will it not be a fine lesson in chastity for the bride to see and hear such things? [Savile reads this sentence with a question.] And there is a sort of diabolical rivalry among these profligates to outdo one another in their zealous use of reproaches and foul words, whereby they put the whole company out of countenance, and those go away victorious who have found the largest store of railings and the greatest indecencies to throw at their neighbors.
Now I know that I am a troublesome, sort of person and disagreeable, and morose, as though I were curtailing life of some of its pleasure. Why, this is the very cause of my mourning that things so displeasing are esteemed a sort of pleasure. For how, I ask, can it be other than displeasing to be insulted and reviled? to be reproached by all, together with your bride? If any one in the market place speak ill of thy wife, thou makest ado without end and countest life not worth living: and can it be that disgracing thyself with thy future consort in the presence of the whole city, thou art pleased and lookest gay on the matter? Why, what strange madness is this!
“But,” saith one, “the thing is customary.” Nay, for this very reason we ought most to bewail it, because the devil hath hedged in the thing with custom. In fact, since marriage is a solemn thing and that which recruits our race and the cause of numerous blessings; that evil one, inwardly pining and knowing that it was ordained as a barrier against uncleanness, by a new device introduces into it all kinds of uncleanness. At any rate, in such assemblages many virgins have been even corrupted. And if not so in every case, it is because for the time the devil is content with those words and those songs, so flagitious; with making a show of the bride openly, and leading the bridegroom in triumph through the market-place.
Moreover, because all this takes place in the evening, that not even the darkness may be a veil to these evils, many torches are brought in, suffering not the disgraceful scene to be concealed. For what means the vast throng, and what the wassail, and what the pipes? Most clearly to prevent even those who are in their houses and plunged [βαπτιζόμενοι] in deep sleep from remaining ignorant of these proceedings; that being wakened by the pipe and leaning to look out of the lattices, they may be witnesses of the comedy such as it is.
What can one say of the songs themselves,
crammed as they are with all uncleanness, introducing monstrous
amours, and unlawful connections, and subversions of houses, and
tragic scenes without end; and making continual mention of the
titles of “friend and lover,” “mistress and beloved?”
And, what is still more grievous, that young women are present at
these things, having divested themselves of all modesty; in honor
of the bride, rather I should say to insult her, exposing even
their own salvation
τῆς ἑαυτῶν προτείνουσαι σωτηρίας.
The Benedictine translates as if it were τὰς
ἑαυτῶν: which is here followed. [The true reading as
given by Field is τὴν ἑαυτῶν προπίνουςαι
σωτηρίαν. C.]
[12.] “But they are not noble nor decent
women,” you will say, “who do these things.” Why then laugh
me to scorn for this remonstrance, having been thyself aware of
this law, before I said any thing. I say, if the proceed
But if you say, “Female servants do these
things;” neither so do I acquit thee of my charge: for neither
to these ought such things to have been permitted. For hence all
these evils have their origin, that of our household we make no
account. But it is enough in the way of contempt to say, “He is
a slave,” and, “They are handmaids.” And yet, day after day
we hear, (
[13.] Then after the marriage if perchance a child
is born, in this case again we shall see the same folly and many
practices [σύμβολα] full
of absurdity. For when the time is come for giving the infant a
name, caring not to call it after the saints as the ancients at
first did, they light lamps and give them names, and name the child
after that one which continues burning the longest; from thence
conjecturing that he will live a long time. After all, should
there be many instances of the child’s untimely death, (and there
are many,) great laughter on the devil’s part will ensue, at his
having made sport of them as if they were silly children. What
shall we say about the amulets and the bells which are hung upon
the hand, and the scarlet woof, and the other things full of such
extreme folly; when they ought to invest the child with nothing
else save the protection of the Cross
Compare St. Chrys. on Coloss. Hom. viii. near the end.
May I mention another thing yet more
ridiculous than this? Only let no one tax us with speaking out of
season, should our argument proceed with that instance also. For
he that would cleanse an ulcer will not hesitate first to pollute
his own hands. What then is this so very ridiculous custom? It
is counted indeed as nothing; (and this is why I grieve;) but it is
the beginning of folly and madness in the extreme. The women in
the bath, nurses and waiting-maids, take up mud and smearing it
with the finger make a mark on the child’s forehead; and if one
ask, What means the mud, and the clay? the answer is, “It turneth
away an evil eye, witchcraft and envy
So on Col. ubi supra. “What is all this folly? Here we have
ashes, and soot, and salt, and the silly old woman again brought
into play. Truly it is a mockery and a shame. ‘Nay,’ says
she, ‘an evil eye has caught hold of the child!’ How long
will you go on with these diabolical fancies?” &c.
[14.] Now that among Greeks such things should be done is no wonder: but among the worshippers of the Cross, (τὸν σταυρὸν προσκυνοῦσι) and partakers in unspeakable mysteries, and professors of such high morality, (τοσαῦτα φιλοσοφοῦσιν) that such unseemliness should prevail, this is especially to be deplored again and again. God hath honored thee with spiritual anointing; and dost thou defile thy child with mud? God hath honored thee, and dost thou dishonor thyself? And when thou shouldest inscribe on his forehead the Cross which affords invincible security; dost thou forego this, and cast thyself into the madness of Satan?
If any look on these things as trifles, let them
know that they are the source of great evils; and that not even
unto Paul did it seem right to overlook the lesser things. For,
tell me, what can be less than a man’s covering his head? Yet
observe how great a matter he makes of this and with how great
earnestness he forbids it; saying, among many things, “He
dishonoreth his head.” (
i.e. the sign of the cross in baptism, made with consecrated balm
or ointment, and called σφρᾶγις in the
Apostolical Constitutions, iii. 17; vid. Bingham xi. 9. 6. St.
Chrysostom, it may be remarked, takes for granted, 1. that infants
would be brought to baptism; 2. that they would be brought to the
priest.
Compare the well-known passages in Tertullian and St.
Cyprian: the first, “At all our goings out and comings in,
&c. we trace upon the forehead the sign of the cross;” de
Cor. Mil. 3.: the other, “Arm your foreheads with all
boldness, that the sign of the cross may be safe.”
Why should one speak of the other satanical
observances in the case of travail-pangs and childbirths, which the
midwives introduce with a mischief on their own heads? Of the
outcries which take place at each person’s death, and when he is
carried to his burial; the irrational wailings, the folly enacted
at the funerals; the zeal about men’s monuments; the importunate
and ridiculous swarm of the mourning women
About this custom, of hiring heathen women as mourners, he speaks
very strongly elsewhere; Hom. 32. in Matt., Hom. 4. in Heb., both
which are quoted in Bingham, xxxiii. 18.
[15.] Are these then, I beseech you, the persons whose good opinion thou followest after? And what can it be but the extreme of folly to seek earnestly the praise of men, so corrupt in their ideas, men whose conduct is all at random? when we ought always to resort to the unsleeping Eye, and look to His sentence in all that we do and speak? For these, even if they approve, will have no power to profit us. But He, should He accept our doings, will both here make us glorious, and in the future day will impart to us of the unspeakable good things: which may it be the lot of us all to obtain, through the grace and loving-kindness of our Lord Jesus Christ; with Whom to the Father and the Holy Spirit be glory, power, honor, now and always, and unto everlasting ages. Amen.
“We are fools for Christ’s sake:” (For it is necessary from this point to resume our discourse:) “but ye are wise in Christ: we are weak, but ye are strong: ye have glory, but we have dishonor.”
Having filled his speech with much severity which conveys a sharper blow than any direct charge and having said, “Ye have reigned without us;” and “God hath set forth us last, as men doomed to death” he shows by what comes next how they are “doomed to death;” saying, We are fools, and weak, and despised, and hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place, and toil, working with our own hands:” which were very signs of genuine teachers and apostles. Whereas the others prided themselves on the things which are contrary to these, on wisdom, glory, wealth, consideration.
Desiring therefore to take down their self-conceit and to point out that in respect of these things, so far from taking credit to themselves, they ought rather to be ashamed; he first of all mocks them, saying, “Ye have reigned without us.” As if he had said, “My sentence is that the present is not a time of honor nor of glory, which kind of things you enjoy, but of persecution and insult, such as we are suffering. If however it be not so; if this rather be the time of remuneration: then as far as I see,” (but this he saith in irony,) “ye, the disciples, for your part have become no less than kings: but we the teachers and apostles, and before all entitled to receive the reward, not only have fallen very far behind you, but even, as persons doomed to death, that is, condemned convicts, spend our lives entirely in dishonors, and dangers, and hunger: yea insulted as fools, and driven about, and enduring all intolerable things.”
Now these things he said that he might hereby cause
them also to consider, that they should zealously seek the
condition of the Apostles; their dangers and their indignities, not
their honors and glories. For these, not the other, are what the
Gospel requires. But to this effect he speaks not directly, not
to shew himself disagreeable to them: rather in a way
characteristic of himself he takes in hand this rebuke. For if he
had introduced his address in a direct manner, he would have spoken
thus; “Ye err, and are beguiled, and have swerved far from the
apostolical mode of instruction. For every apostle and minister
of Christ ought to be esteemed a fool, ought to live in affliction
and
But thus might his expressions have offended them yet more, as containing but praises of the Apostles; and might have made them fiercer, censured as they were for indolence and vainglory and luxuriousness. Wherefore he conducts not his statement in this way, but in another, more striking but less offensive; and this is why he proceeds with his address as follows, saying ironically, “But ye are strong and honorable;” since, if he had not used irony, he would have spoken to this effect; “It is not possible that one man should be esteemed foolish, and another wise; one strong, and another weak; the Gospel requiring both the one and the other. For if it were in the nature of things that one should be this, and another that, perchance there might be some reason in what you say. But now it is not permitted, either to be counted wise, or honorable, or to be free from dangers. If otherwise, it follows of necessity that you are preferred before us in the sight of God; you the disciples before us the teachers, and that after our endless hardships.” If this be too bad for anyone to say, it remains for you to make our condition your object.
[2.] And “let no one,” saith he, “think that I speak only of the past:”
“And hunger;” against the luxurious. “And are buffeted;” against those who are puffed up. “And have no certain dwelling-place;” for we are driven about. “And are naked;” against the rich.
Now as to the fact that so they did, hear what follows.
[
“The offscouring of all men, even until now.” This is a vigorous blow which he gave at the end, “of all men;” “not of the persecutors only,” saith he, “but of those also for whom we suffer these things: Oh greatly am I obliged to them.” It is the expression of one seriously concerned; not in pain himself, but desiring to make them feel, (πλῆξαι) that he who hath innumerable complaints to make should even salute them. And therefore did Christ command us to bear insults meekly that we might both exercise ourselves in a high strain of virtue, and put the other party to the more shame. For that effect one produces not so well by reproach as by silence.
However, even here also is great severity, and a
strong appeal to their sense of shame, (ἐντροπή)
“What then?” some might say; “Do not other teachers spare us?” “I say not so, but, they carry not their forbearance so far.” This however he spake not out at once, but by their professions and titles gave indication of it; “Tutor” and “Father” being the terms which he employs.
And he saith not merely, No one loves you so much; a statement which admitted not of being called in question; but he also brings forward a real fact. What then is this? “For in Christ Jesus I begat you through the Gospel. In Christ Jesus.” Not unto myself do I impute this. Again, he strikes at those who gave their own names to their teaching. For “ye,” saith he, “are the seal of mine Apostleship.” And again, “I planted:” and in this place, “I begat.” He said not, “I preached the word,” but, “I begat;” using the words of natural relationship. (τοῖς τῆς φύσεως ὀνόμασι) For his one care at the moment was, to shew forth the love which he had for them. “For they indeed received you from me, and led you on; but that you are believers at all came to pass through me.” Thus, because he had said, “as children;” lest you should suppose that the expression was flattery he produces also the matter of fact.
On the other hand, writing to the Ephesians, he
interposes no mention of himself, but leads them all straight to
the one point, “Be ye imitators of God,” is his word. (
And besides, too, he signifies that it is possible even thus to imitate Christ. For he who copies the perfect impression of the seal, copies the original model.
Let us see then in what way he followed Christ: for this imitation needs not time and art, but a steady purpose alone. Thus if we go into the study of a painter, we shall not be able to copy the portrait, though we see it ten thousand times. But to copy him we are enabled by hearing alone. Will ye then that we bring the tablet before you and sketch out for you Paul’s manner of life? Well, let it be produced, that picture far brighter than all the images of Emperors: for its material is not boards glued together, nor canvass stretched out; but the material is the work of God: being as it is a soul and a body: a soul, the work of God, not of men; and a body again in like wise.
Did you utter applause here? Nay, not here is the time for plaudits; but in what follows: for applauding, I say, and for imitating too: for so far we have but the material which is common to all without exception: inasmuch as soul differs not from soul in regard of its being a soul: but the purpose of heart shews the difference. For as one body differs not from another in so far as it is a body, but Paul’s body is like every one’s else, only dangers make one body more brilliant than another: just so is it in the case of the soul also.
[6.] Suppose then our tablet to be the soul of
Paul: this tablet was lately lying covered with soot, full of
spider’s webs; (for nothing can be worse than blasphemy;) but
when He came who transformeth all things, and saw that not through
indolence or sluggishness were his lines so drawn but through
inexperience and his not having the tints (τὰ ἄνθη) of true piety:
Would you like to see the other parts also thereof
from the head downwards? Or will ye that from below we carry our
description upwards? Contemplate then a statue of gold or rather
of something more costly than gold, and such as might stand in
heaven; not fixed with lead nor placed in one spot, but hurrying
from Jerusalem even unto Illyricum, (
For this cause he was more awful than the
Mercy Seat
That is, probably, “of our Lord’s Human Nature:” according
to Theodoret on
This Mercy Seat was brighter even than heaven, not
shining forth with variety of stars nor with rays from the sun, but
the very Sun of righteousness was there, and from hence He sent
forth His rays. Again, from time to time in this our heaven, any
cloud coursing over at times makes it gloomy; but that bosom never
had any such storm sweeping across it. Or rather there did sweep
over it many storms and oft: but the light they darkened not;
rather in the midst of the temptation and dangers the light shone
out. Wherefore also he himself when bound with his chain kept
exclaiming, (
Wilt thou see also the belly with its proper
beauty? Hear what he saith about it, (
Wouldst thou see the hands too? those which he now
hath? Or wouldest thou rather behold first their former
wickedness? (
And wilt thou see also the back, resembling as it
does the other members? Hear what he saith about this also.
(
[7.] But lest we too should fall into an
interminable deep, and be carried away far and wide, going over
each of his members severally; come let us quit the body and look
at another sort of beauty, that, namely, which proceeds from his
garments; to which even devils shewed reverence; and therefore both
they made off, and diseases took flight. And wheresoever Paul
happened to shew himself, they all retired and got out of the way,
as if the champion of the whole world had appeared. And as they
who have been often wounded in war, should they see but some part
of the armor of him that wounded them feel a shuddering; much in
the same way the devils also, at sight of “handkerchiefs” only
were astonied. Where be now the rich, and they that have high
thoughts about wealth? Where they who count over their own titles
and their costly robes? With these things if they compare
themselves, it will be clay in their sight and dirt, all they have
of their own. And why speak I of garments and golden ornaments?
Why, if one would grant me the whole world in possession, the mere
nail of Paul I should esteem more powerful than all that
dominion: his poverty than all luxury: his dishonor, than all
glory: his nakedness than all riches: no security would I
compare with the buffeting of that sacred head: no diadem, with
the stones to which he was a mark. This crown let us long for,
beloved: and if persecution be not now, let us mean while prepare
ourselves. For neither was he of whom we speak glorious by
persecutions alone: for he said also, (
If therefore we also thus exercise ourselves, when we enter into the contest we shall be crowned: and though there be no persecution before us, we shall receive for these things many rewards. But if we pamper the body and live the life of a swine, even in peace we shall often sin and bear shame.
Seest thou not with whom we wrestle? With the incorporeal powers. How then, being ourselves flesh, are we to get the better of these? For if wrestling with men one have need to be temperate in diet, much more with evil spirits. But when together with fulness of flesh we are also bound down to wealth, whence are we to overcome our antagonists? For wealth is a chain, a grievous chain, to those who know not how to use it; a tyrant savage and inhuman, imposing all his commands by way of outrage on those who serve him. Howbeit, if we will, this bitter tyranny we shall depose from its throne, and make it yield to us, instead of commanding. How then shall this be? By distributing our wealth unto all. For so long as it stands against us, each single handed, like any robber in a wilderness it works all its bad ends: but when we bring it forth among others, it will master us no more, holden as it will be in chains, on all sides, by all men.
[8.] And these things I say, not because riches are a sin: the sin is in not distributing them to the poor, and in the wrong use of them. For God made nothing evil but all things very good; so that riches too are good; i.e. if they do not master their owners; if the wants of our neighbors be done away by them. For neither is that light good which instead of dissipating darkness rather makes it intense: nor should I call that wealth, which instead of doing away poverty rather increases it. For the rich man seeks not to take from others but to help others: but he that seeks to receive from others is no longer rich, but is emphatically poor. So that it is not riches that are an evil, but the needy mind which turns wealth into poverty. These are more wretched than those who ask alms in the narrow streets, carrying a wallet and mutilated in body. I say, clothed in rags as they are, not so miserable as those in silks and shining garments. Those who strut in the market-place are more to be pitied than those who haunt the crossings of the streets, and enter into the courts, and cry from their cellars, and ask charity. For these for their part do utter praises to God, and speak words of mercy and a strict morality. And therefore we pity them, and stretch out the hand, and never find fault with them. But those who are rich to bad purpose; cruelty and inhumanity, ravening and satanical lust, are in the words they belch out. And therefore by all are they detested and laughed to scorn. Do but consider; which of the two among all men is reckoned disgraceful, to beg of the rich or the poor. Every one, I suppose, sees it at once:—of the poor. Now this, if you mark it, is what the rich do; for they durst not apply to those who are richer than themselves: whereas those who beg do so of the wealthy: for one beggar asks not alms of another, but of a rich man; but the rich man tears the poor in pieces.
Again tell me, which is the more dignified, to
receive from those who are willing and are obliged to you, or when
men are unwilling, to
“But, that fear should accompany the gift, is more dignified.” Nay, this is of all most disgraceful. For he who moves heaven and earth about his gains, who can be so laughed to scorn as he? For even unto dogs, not seldom, through fear, we throw whatever we had hold of. Which I ask again, is more disgraceful? that one clothed with rags should beg, or one who wears silk? Thus when a rich man pays court to old and poor persons, so as to get possession of their property, and this when there are children, what pardon can he deserve?
Further: If you will, let us examine the very words; what the rich beggars say, and what the poor. What then saith the poor man? “That he who giveth alms will never have to give by measure (μετριάσει perhaps corrupt: conj. πεινάσει, “will never hunger); that he is giving of what is God’s: that God is loving unto men, and recompenses more abundantly; all which are words of high morality, and exhortation, and counsel. For he recommends thee to look unto the Lord, and he takes away thy fear of the poverty to come. And one may perceive much instruction in the words of those who ask alms: but of what kind are those of the rich? Why, of swine, and dogs, and wolves, and all other wild beasts. For some of them discourse perpetually on banquets, and dishes, and delicacies, and wine of all sorts, and ointments, and vestures, and all the rest of that extravagance. And others about the interest of money and loans. And making out accounts and increasing the mass of debts to an intolerable amount, as if it had begun in the time of men’s fathers or grandfathers, one they rob of his house, another of his field, and another of his slave, and of all that he has. Why should one speak of their wills, which are written in blood instead of ink? For either by surrounding them with some intolerable danger, or else bewitching them with some paltry promises, whomsoever they may see in possession of some small property, those they persuade to pass by all their relations, and that oftentimes when perishing through poverty, and instead of them to enter their own names. Is there any madness and ferocity of wild beasts of any sort which these things do not throw into the shade?
[8.] Wherefore I beseech you, all such wealth as this let us flee, disgraceful as it is and in deaths abundant; and let us obtain that which is spiritual, and let us seek after the treasures in the heavens. For whoso possess these, they are the rich, they are the wealthy, both here and there enjoying things; even all things. Since whoso will be poor, according to the word of God, has all men’s houses opened to him. For unto him that for God’s sake has ceased to possess any thing, every one will contribute of his own. But whoso will hold a little with injustice, shutteth the doors of all against him. To the end, then, that we may attain both to the good things here and to those which are there, let us choose the wealth which cannot be removed, that immortal abundance: which may God grant us all to obtain, through the grace and loving-kindness of our Lord Jesus Christ, &c.
For this cause have I sent unto you Timothy, who
is my beloved and faithful child in the Lord, who shall put you in
remembrance of my ways which be in Christ Jesus.
̓Ιησοῦ om. in
rec. text, [but retained it Rev. Vers.]
Consider here also, I
entreat, the noble soul, the soul more glowing and keener than
fire: how he was indeed especially desirous to be present himself
with the Corinthians, thus distempered and broken into parties.
For he knew well what a help to the disciples his presence was and
what a mischief his absence. And the former he declared in the
Epistle to the Philippians, saying, (
If then he was his “beloved child,” consider how great was Paul’s love, in choosing to be separated from him for the Corinthian’s sake, And if “faithful” also, he will be unexceptionable in his ministering to their affairs.
“Who shall put you in remembrance.” He said
not, “shall teach,” lest they should take it ill, as being used
to learn from himself. Wherefore also towards the end he saith,
(
[2.] And having said these things and so soothed them, and being just about to enter on his charge against the unclean person, he again utters words full of anger; not that in himself he felt so but in order to correct them: and giving over the fornicator, he directs his discourse to the rest, as not deeming him worthy even of words from himself; just as we act in regard to our servants when they have given us great offence.
Next, after that he had said, “I send Timothy, lest they should thereupon take things too easily, mark what he saith:
This then is one thing here indicated; and another is that his presence was sufficient for their correction. For as the presence of a lion makes all living creatures shrink away, so also does that of Paul the corrupters of the Church.
“And I will know, not the word of them which are
puffed up, but the power.” For not from any excellencies of
their own but from their teacher’s absence, this self-will
arose. Which again itself was a mark of a scornful mind towards
him. And this is why, having said, “I have sent Timothy,” he
did not at once add, “I will come;” but waited until he had
brought his charge against them of being “puffed up:” after
that he saith, “I will come.” Since, had he put it before the
charge, it would rather have been an apology for himself as not
having been deficient, instead of a threat; nor even so (οὕτως so the King’s ms. οὖτος the rec. text.) would the statement have been
convincing.
Mark also how solid and secure he makes his ground: for he saith not simply, “I will come:” but, “If the Lord will:” and he appoints no set time. For since he might perhaps be tardy in coming, by that uncertainty he would fain keep them anxiously engaged. And, lest they should hereupon fall back again, he added, “shortly,”
[3.] “And I will know, not the word of them that are puffed up, but the power.” He said not, “I will know not the wisdom, nor the signs,” but what? “not the word:” by the term he employs at the same time depressing the one and exalting the other. And for a while he is setting himself against the generality of them who were countenancing the fornicator. For if he were speaking of him, he would not say, “the power;” but, “the works,” the corrupt works which he did.
Now why seekest thou not after “the word?” “Not because I am wanting in word but because all our doings are ‘in power.’” As therefore in war success is not for those who talk much but those who effect much; so also in this case, not speakers, but doers have the victory. “Thou,” saith he, “art proud of this fine speaking. Well, if it were a contest and a time for orators, thou mightest reasonably be elated thereat: but if of Apostles preaching truth, and by signs confirming the same, why art thou puffed up for a thing superfluous and unreal, and to the present purpose utterly inefficient? For what could a display of words avail towards raising the dead, or expelling evil spirits, or working any other such deed of wonder? But these are what we want now, and by these our cause stands.” Whereupon also he adds,
[4.]
There is much both of terror and of gentleness in this saying. For to say, “I will know,” was the language of one as yet withholding himself: but to say, “What will ye? Must I come unto you with a rod?” are the words of one thenceforth ascending the teacher’s seat, and from thence holding discourses with them and taking upon him all his authority.
What means, “with a rod?” With punishment, with vengeance: that is, I will destroy; I will strike with blindness: the kind of thing which Peter did in the case of Sapphira, and himself in the case of Elymas the sorcerer. For henceforth he no longer speaks as bringing himself into a close comparison with the other teachers, but with authority. And in the second Epistle too he appears to say the same, when he writes, “Since ye seek a proof of Christ speaking in me.”
“Shall I come with a rod, or in love?”
What then? to come with a rod, was it not an instance of love? Of
love it was surely
St. Augustin, cont. Parmen, iii. 3. “Are we to
suppose that “the rod” at all excludes
“love,” because he has given this turn to his sentence,
‘Shall I come unto you with a rod,’ or ‘in love?’
Nay, the following clause, ‘And in a spirit of meekness,’ hints
what was passing in his mind—that the rod also has in it love.
But love in severity is one thing, love in meekness another
thing. The love is the same, but it works diversely in divers
cases.”
Further; when he spoke about punishment, he said not, “in a spirit of meekness,” but, [simply,] “with a rod:” and yet of that too the Spirit was author. For there is a spirit of meekness, and a spirit of severity. He doth not, however, choose so to call it, but from its milder aspect (ἀπὸ τῶν χρηστοτέρων.) And for a like reason also, God, although avenging Himself, has it often affirmed of Him that He is “gracious and long-suffering, and rich in mercy and pity:” but that He is apt to punish, once perhaps or twice, and sparingly, and that upon some urgent cause.
[5.] Consider then the wisdom of Paul; holding the authority in his own hands, he leaves both his and that in the power of others, saying, “What will ye?” “The matter is at your disposal.”
For we too have depending on us both sides of the
alternative; both falling into hell, and obtaining the kingdom:
since God hath so willed it. For, “behold,” saith he, “fire
and water: whichever way thou wilt, thou mayest stretch forth
thine hand” (
But perhaps one will say, “I am willing; (and no one is so void of understanding as not to be willing;) but to will is not sufficient for me.” Nay, but it is sufficient, if thou be duly willing, and do the deeds of one that is willing. But as it is, thou art not greatly willing.
And let us try this in other things, if it seem
good. For tell me, he that would marry a wife, is he content with
wishing? By no means; but
For to this end God made thee a free agent, that thou mightest not afterwards accuse God, as though some necessity had bound thee: but thou, in regard of those very things wherein thou hast been honored, dost murmur.
For in fact I have often heard people say, “But why did He then make my goodness depend on me?” Nay, but how was He to bring thee, slumbering and sleeping, and in love with all iniquity, and living delicately, and pampering thyself; how was He to bring thee up to heaven? If He had, thou wouldest not have abstained from vice. For if now, even in the face of threatening, thou dost not turn aside from thy wickedness; had he added no less than heaven as the end of thy race, when wouldest thou have ceased waxing more careless and worse by far? (χείρων πολλῷ. πολλῶν Bened.)
Neither again wilt thou be able to allege, He hath shewed me indeed what things were good but gave no help, for abundant also is His promise to thee of aid.
[6.] “But,” say you, “Virtue is burdensome and distasteful; while with vice great pleasure is blended; and the one is wide and broad, but the other strait and narrow.”
Tell me then, are they respectively such throughout, or only from the beginning? For in fact what thou here sayest, thou sayest, not intending it, in behalf of virtue; so potent a thing is truth. For suppose there were two roads, the one leading to a furnace, and the other to a Paradise; and that the one unto the furnace were broad, the other unto Paradise, narrow; which road wouldest thou take in preference? For although you may now gainsay for contradiction’s sake, yet things which are plainly allowed on all hands, however shameless, you will not be able to gainsay. Now that that way is rather to be chosen which hath its beginning difficult but not its end, I will endeavor to teach you from what is quite obvious. And, if you please, let us first take in hand the arts. For these have their beginning full of toil, but the end gainful. “But,” say you, “no one applies himself to an art without some one to compel him; for,” you add, “so long as the boy is his own master, he will choose rather to take his ease at first, and in the end to endure the evil, how great soever, than to live hardly at the outset, and afterwards reap the fruit of those labors.” Well then, to make such a choice comes of a mind left to itself, (ὀρφανικῆς διανοίας) and of childish idleness: but the contrary choice, of sense and manliness. And so it is with us: were we not children in mind, we should not be like the child aforesaid, forsaken (ὀρφάνῳ) as he is and thoughtless, but like him that hath a father. We must cast out then our own childish mind, and not find fault with the things themselves; and we must set a charioteer over our conscience, who will not allow us to indulge our appetite, but make us run and strive mightily. For what else but absurdity is it to inure our children with pains at first unto pursuits which have laborious beginnings, but their end good and pleasant; while we ourselves in spiritual things take just the contrary turn?
And yet even in those earthly things it is not quite plain that the end will be good and pleasant: since before now untimely death, or poverty, or false accusation, or reverse of fortune, or other such things, of which there are many, have caused men after their long toil to be deprived of all its fruits. What is more, those who have such pursuits, though they succeed, it is no great gain which they will reap. For with the present life all those things are dissolved. But here, not for such fruitless and perishable things is our race, neither have we fears about the end; but greater and more secure is our hope after our departure hence. What pardon then can there be, what excuse for those who will not strip themselves for the evils to be endured for virtue’s sake?
And do they yet ask, “Wherefore is the way narrow?” Why, thou dost not deem it right that any fornicator or lewd or drunken (και τῶν μεθυόντων inserted from the King’s ms.) person should enter into the courts of earthly kings; and claimest thou for men to be let into heaven itself with licentiousness, and luxury, and drunkenness, and covetousness, and all manner of iniquity? And how can these things be pardonable?
“What then,” say you, “does she only become such through the mind of those who pursue her?” She is such, not from their mind alone, but by nature as well. Which I thus prove: If the one had been throughout a thing painful, the other throughout of the contrary sort, then with some plausibility might some fallen persons have said that the latter was easier than the former. But if they have their beginnings, the one in hardship, the other in pleasure, but their respective ends again just opposite to these; and if those ends be both infinite, in the one the pleasure, in the other the burthen; tell me, which is the more easy to choose?
“Why then do many not choose that which is easy?” Because some disbelieve; and others, who believe, have their judgment corrupt, and would prefer pleasure for a season to that which is everlasting. “Is not this then easy?” Not so: but this cometh of a sick soul. And as the reason why persons in a fever long after cool drink is not upon calculation that the momentary luxury is pleasanter than being burned up from beginning to end, but because they cannot restrain their inordinate desire; so also these. Since if one brought them to their punishment at the very moment of their pleasure, assuredly they never would have chosen it. Thus you see in what sense vice is not an easy thing.
[8.] But if you will, let us try this same point over again by an example in the proper subject matter. Tell me, for instance, which is pleasanter and easier? (only let us not take again the desire of the many for our rule in the matter; since one ought to decide, not by the sick, but by the whole; just as you might show me ten thousand men in a fever, seeking things unwholesome upon choice to suffer for it afterwards; but I should not allow such choice;) which, I repeat, brings more ease, tell me; to desire much wealth, or to be above that desire? For I, for my part, think the latter. If thou disbelieve it, let the argument be brought to the facts themselves.
Let us then suppose one man desiring much, another nothing. Which now is the better state, tell me, and which the more respectable? However, let that pass. For this is agreed upon, that the latter is a finer character than the former. And we are making no enquiry about this at present, but which lives the easier and pleasanter life? Well then: the lover of money will not enjoy even what he has: for that which he loves he cannot choose to spend; but would gladly even carve (κατακόψειε) himself out, and part with his flesh rather than with his gold. But he that despises wealth, gains this the while, that he enjoys what he has quietly and with great security, and that he values himself more than it. Which then is the pleasanter; to enjoy what one has with freedom, or to live under a master, namely wealth, and not dare to touch a single thing even of one’s own? Why, it seemeth to me to be much the same as if any two men, having wives and loving them exceedingly, were not upon the same terms with them; but the one were allowed the presence and intercourse of his wife, the other not even permitted to come near his.
There is another thing which I wish to mention,
indicating the pleasure of the one and the discomfort of the
other. He that is greedy of gain will never be stayed in that
desire, not only because it is impossible, for him to obtain all
men’s goods, but also because whatever he may have compassed, he
counts himself to have nothing. But the despiser of riches will
deem it all superfluous, and will not have to punish his soul with
endless desires. I say, punish; for nothing so completely answers
Savile reads this interrogatively, [as does also Dr. Field.
C.]
[9.] To shew that this sort of thing is not pleasure but punishment, take another case, and so let us search it out. When we are thirsty, do we not therefore feel pleasure in drinking because we quench our thirst; and is it not therefore a pleasure to drink because it relieves us from a great torment, the desire, I mean, of drinking? Every one, I suppose, can tell. But were we always to remain in such a state of desire, we should be as badly off as the rich man in the parable of Lazarus for the matter of punishment; for his punishment was just this that vehemently desiring one little drop, he obtained it not. And this very thing all covetous persons seem to me continually to suffer, and to resemble him where he begs that he may obtain that drop, and obtains it not. For their soul is more on fire than his.
Well indeed hath one
Crescit indulgens sibi dirus Hydrops, Nec sitim pellit, nisi
causa morbi Fugerit venis, et aquosus albo corpore
languor. Hor. Carm. ii.
2.
Let us then flee this strange and craving (ξένην καὶ κενὴν: a play on the sound of the words,) disease; let us flee the root of all evils; let us flee that which is present hell; for it is a hell, the desire of these things. Only just lay open the soul of each, of him who despises wealth and of him who does not so; and you will see that the one is like the distracted, choosing neither to hear nor see any thing: the other, like a harbor free from waves: and he is the friend of all, as the other is the enemy. For whether one take any thing of his, it gives him no annoyance; or if whether, on the contrary, one give him aught, it puffs him not up; but there is a certain freedom about him with entire security. The one is forced to flatter and feign before all; the other, to no man.
If now to be fond of money is to be both poor and timid and a dissembler and a hypocrite and to be full of fears and great penal anguish and chastisement: while he that despises wealth has all the contrary enjoyments: is it not quite plain that virtue is the more pleasant?
Now we might have gone through all the other evils also whereby it is shewn that there is no vice which hath pleasure in it, had we not spoken before so much at large.
Wherefore knowing these things, let us choose virtue; to the end that we may both enjoy such pleasure as is here, and may attain unto the blessings which are to come, through the grace and loving-kindness, &c. &c.
It is actually reported that there is fornication among you, and such fornication as is not even named among the Gentiles, that one of you hath his father’s wife. And ye are puffed up, and did not rather mourn, that he that had done this deed might be taken away from among you.
When he was discoursing
about their divisions, he did not indeed at once address them
vehemently, but more gently at first; and afterwards, he ended in
accusation, saying thus, (
And he said not, “Fornication is perpetrated,”
but, “Is reported,—such as is not even named among the
Gentiles.” For so continually he makes the Gentiles a topic of
reproach to the believers. Thus writing to the Thessalonians, he
said, (
[2.] “That one of you should have his father’s wife.” Wherefore said he not, “That he should abuse his father’s wife?” The extreme foulness of the deed caused him to shrink. He hurries by it accordingly, with a sort of scrupulousness as though it had been explicitly mentioned before. And hereby again he aggravates the charge, implying that such things are ventured on among them as even to speak plainly of was intolerable for Paul. Wherefore also, as he goes on, he uses the same mode of speech, saying, “Him who hath so done this thing:” and is again ashamed and blushes to speak out; which also we are wont to do in regard of matters extremely disgraceful. And he said not, “his step-mother,” but, “his father’s wife;” so as to strike much more severely. For when the mere terms are sufficient to convey the charge, he proceeds with them simply, adding nothing.
And “tell me not,” saith he, “that the
fornicator is but one: the charge hath become common to all.”
Wherefore at once he added, “and ye are puffed up:” he said
not, “with the sin;” for this would imply want of all reason:
but with the doctrine you have heard from that person
S. Aug. cont. Parm. iii. 5. gives their “glorying”
a different turn; saying, (with especial reference to
And mark the good sense of Paul. Having first overthrown the wisdom from without, and signified that it is nothing by itself although no sin were associated with it; then and not till then he discourses about the sin also. For if by way of comparison with the fornicator who perhaps was some wise one, he had maintained the greatness of his own spiritual gift; he had done no great thing: but even when unattended with sin to take down the heathen wisdom and demonstrate it to be nothing, this was indicating its extreme worthlessness indeed. Wherefore first, as I said, having made the comparison, he afterwards mentions the man’s sin also.
And with him indeed he condescends not to debate, and thereby signifies the exceeding greatness of his dishonor. But to the others he saith, “You ought to weep and wail, and cover your faces, but now ye do the contrary.” And this is the force of the next clause, “And ye are puffed up, and did not rather mourn.”
“And why are we to weep?” some might say. Because the reproach hath made its way even unto the whole body of your Church. “And what good are we to get by our weeping?” “That such an one should be taken away from you.” Not even here doth he mention his name; rather, I should say, not any where; which in all monstrous things is our usual way.
And he said not, “Ye have not rather cast him out,” but, as in the case of any disease or pestilence, “there is need of mourning,” saith he, “and of intense supplication, ‘that he may be taken away.’ And you should have used prayer for this, and left nothing undone that he should be cut off.”
Nor yet doth he accuse them for not having given him information, but for not having mourned so that the man should be taken away; implying that even without their Teacher this ought to have been done, because of the notoriety of the offence.
[3.]
Mark his energy. He suffers them not even to wait
for his presence, nor to receive him first and then pass the
sentence of binding: but as if on the point of expelling some
contagion before that it have spread itself into the rest of the
body, he hastens to restrain it. And therefore he subjoins the
clause, “I have judged already, as though I were present.”
These things moreover he said, not only to urge them unto the
declaration of their sentence and to give them no opportunity of
contriving something else, but also to frighten them, as one who
knew what was to be done and determined there. For this is the
meaning of being “present in spirit:” as Elisha was present
with Gehazi, and said, “Went not my heart with thee? (
He permits them not to have any other device. “Now I have uttered my decision as if I were present: let there be no delays and puttings off: for nothing else must be done.”
Then lest he should be thought too authoritative and his speech sound rather self-willed, mark how he makes them also partners in the sentence. For having said, “I have judged,” he adds, “concerning him that hath so wrought this thing, in the Name of our Lord Jesus Christ, ye being gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan.
Now what means, “In the Name of our Lord Jesus Christ?” “According to God;” “not possessed with any human prejudice.”
Some, however, read thus, “Him that hath so wrought this thing in the name of our Lord Jesus Christ,” and putting a stop there or a break, then subjoin what follows, saying, “When you are gathered together and my spirit to deliver such an one unto Satan:” and they assert that the sense of this reading is as follows, “Him that hath done this thing in the Name of Christ,” saith St. Paul, “deliver ye unto Satan;” that is, “him that hath done insult unto the Name of Christ, him that, after he had become a believer and was called after that appellation, hath dared to do such things, deliver ye unto Satan.” But to me the former exposition (ἐκδοσις. It seems to mean “enunciation.”) appears the truer.
What then is this? “When ye are gathered together in the Name of the Lord.” That is; His Name, in whose behalf ye have met, collecting you together.
“And my spirit.” Again he sets himself at their head in order that when they should pass sentence, they might no otherwise cut off the offender than as if he were present; and that no one might dare to judge him pardonable, knowing that Paul would be aware of the proceedings.
[4.] Then making it yet more awful, he saith,
“with the power of our Lord Jesus Christ;” that is, either that
Christ is able to give you such grace as that you should have power
to deliver him to the devil; or that He is
And he said not, “Give up” such an one to Satan, but “deliver;” opening unto him the doors of repentance, and delivering up such an one as it were to a schoolmaster. And again it is, “such an one:” he no where can endure to make mention of his name.
“For the destruction of the flesh.” As was
done in the case of the blessed Job, but not upon the same
ground. For in that case it was for brighter crowns, but here for
loosing of sins; that he might scourge him with a grievous sore or
some other disease. True it is that elsewhere he saith, “Of the
Lord are we judged, (
“That the spirit may be saved in the day of the Lord Jesus;” that is the soul. Not as though this were saved alone, but because it was a settled point that if that were saved, without all controversy the body too would partake in its salvation. For as it became mortal because of the soul’s sinning: so if this do righteousness, that also on the other hand shall enjoy great glory.
But some maintain, that “the Spirit” is the Gracious Gift which is extinguished when we sin. “In order then that this may not happen,” saith he, “let him be punished; that thereby becoming better, he may draw down to himself God’s grace, and be found having it safe in that day.” So that all comes as from one exercising a nurse’s or a physician’s office, not merely scourging nor punishing rashly and at random. For the gain is greater than the punishment: one being but for a season, the other everlasting.
And he said not simply, “That the spirit may be
saved,” but “in that day.” Well and seasonably doth he
remind them of that day in order that both they might more readily
apply themselves to the cure, and that the person censured might
the rather receive his words, not as it were of anger, but as the
forethought of an anxious father. For this cause also he said,
“unto the destruction of the flesh:” proceeding to lay down
regulations for the devil and not suffering him to go a step too
far. As in the instance of Job, God said, (
[5.] Then, having ended his sentence, and spoken it in brief without dwelling on it, he brings in again a rebuke, directing himself against them;
“Know ye not, that a little leaven leaveneth the whole lump?” “For,” saith he, “though the offence be his, yet if neglected it hath power to waste the rest of the body of the Church also. For when the first transgressor escapes punishment, speedily will others also commit the same faults.”
In these words he indicates moreover that their struggle and their danger is for the whole Church, not for any one person. For which purpose he needeth also the similitude of the leaven. For “as that,” saith he, “though it be but little, transforms unto its own nature the whole lump; so also this man, if he be let go unpunished and this sin turn out unavenged, will corrupt likewise all the rest.”
[6.] “For our Passover also hath been sacrificed for us, even Christ; wherefore let us keep the feast: not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.” So also Christ called His doctrine Leaven. And further he himself dwells upon the metaphor, reminding them of an ancient history, and of the Passover and unleavened bread, and of their blessings both then and now, and their punishments and their plagues.
It is festival, therefore, the whole time in which
we live. For though he said, “Let us keep the feast,” not
with a view to the presence of the Passover or of Pentecost did he
say it; but as pointing out that the whole of time is a festival
unto Christians, because of the excellency of the good things which
have been given. For what hath not come to pass that is good?
The Son of God was made man for thee; He freed thee from death; and
called thee to a kingdom. Thou therefore who hast obtained and
art still obtaining such things, how can it
[7.] However, not on this account only does he remind them of the “unleavened bread,” but also to point out the affinity of the Old Testament with the New; and to point out also that it was impossible, after the “unleavened bread,” again to enter into Egypt; but if any one chose to return, he would suffer the same things as did they. For those things were a shadow of these; however obstinate the Jew may be. Wherefore shouldest thou enquire of him, he will speak, no great thing, rather it is great which he will speak of, but nothing like what we speak of: because he knows not the truth. For he for his part will say, “the Egyptians who detained us were so changed by the Almighty that they themselves urged and drave us out, who before held us forcibly; they did not suffer us so much as to leaven our dough.” But if a man asketh me, he shall hear not of Egypt nor of Pharaoh; but of our deliverance from the deceit of demons and the darkness of the devil: not of Moses but of the Son of God; not of a Red Sea but of a Baptism overflowing with ten thousand blessings, where the “old man” is drowned.
Again, shouldest thou ask the Jew why he expels all
leaven from all his borders; here he will even be silent and will
not so much as state any reason. And this is because, although
some indeed of the circumstances were both types of things to come,
and also due to things then happening; yet others were not so, that
the Jews might not deal deceitfully; that they might not abide in
the shadow. For tell me, what is the meaning of the Lamb’s
being a “Male,” and “Unblemished,” and a “year old,”
and of, “a bone shall not be broken?” and what means the
command to call the neighbors also, (
[8.] But first let us explain why the leaven
is cast out of all their borders. What then is the hidden
meaning? The believer must be freed from all iniquity. For as
among them he perishes with whomsoever is found old leaven, so also
with us wheresoever is found iniquity: since of course the
punishment being so great in that which is a shadow, in our case it
cannot choose but be much greater. For if they so carefully clear
their houses of leaven
Lightfoot, Works, i. 953. “‘Seven days there
shall be no leaven found in your houses.’ The Jews to meet
this command that was so exceeding strict, and to make sure for its
observance soon enough, ‘did on the fourteenth day, while yet
there was some light, make search for leaven by the light of a
candle.’ (Talm. in Pesachim. no. 1.) Thus is the
Tradition; in which by the light of the fourteenth day their
glossaries tell us that we must understand the ‘thirteenth day at
even, when it began to be duskish and candle-light.’ The rubric
of the Passover in the Hebrew and Spanish tongues renders it, ‘At
the entrance of the fourteenth day of the month Nisan, they
searched for leaven in all the places where they were wont to use
leaven, even in holes and crannies; and that not by light of the
sun and moon, or torch, but by the light of a wax
candle,’…because it is the fittest for searching holes and
corners, and because the Scripture speaketh of searching Jerusalem
with candles.” See
This however was done by them of late
i.e. (as it should seem) it has now become impossible for the Jews
to keep this command, since they and their false doctrine are
(spiritually) that very leaven, which is to be put away. Compare
St.
So that by means of this example also he mightily drives the fornicator out of the Church. For, saith he, so far from his presence profiting, he even doth harm, injuring the common estate of the body. For one knows not whence is the evil savor while the corrupt part is concealed, and so one imputes it to the whole. Wherefore he urges upon them strongly to “purge out the leaven, that ye may be,” saith he, “a new lump, even as ye are unleavened.”
“For our Passover hath been sacrificed for us even Christ.” He said not, hath died, but more in point to the subject in hand, “hath been sacrificed.” Seek not then unleavened bread of this kind, since neither hast thou a lamb of the same kind. Seek not leaven of this description, seeing that thine unleavened bread is not such as this.
[9.] Thus, in the case of material leaven,
[10.] But why does he call it “old?” Either
because our former life was of this sort, or because that which is
old is “ready to vanish away,” (
[11.] But I have a strong conviction that the saying about the leaven refers also to the priests who suffer a vast deal of the old leaven to be within, not purging out from their borders, that is, out of the Church, the covetous, the extortioners, and whatsoever would exclude from the kingdom of Heaven. For surely covetousness is an “old leaven;” and whenever it lights and into whatsoever house it enters, makes it unclean: and though you may gain but little by your injustice, it leavens the whole of your substance. Wherefore not seldom the dishonest gain being little, hath cast out the stock honestly laid up however abundant. For nothing is more rotten than covetousness. You may fasten up that man’s closet with key, and door, and bolt: you do all in vain, whilst you shut up within covetousness, the worst of robbers, and able to carry off all.
“But what,” say you, “if there are many covetous who do not experience this?” In the first place, they will experience it, though their experience come not immediately. And should they now escape, then do thou fear it the more: for they are reserved for greater punishment. Add to this, that in the event of themselves escaping, yet those who inherit their wealth will have the same to endure. “But how can this be just,” you will say? It is quite just. For he that has succeeded to an inheritance; full of injustice, though he have committed no rapine himself, detains nevertheless the property of others; and is perfectly aware of this; and it is fair he should suffer for it. For if this or that person had robbed and you received a thing, and then the owner came and demanded it back; would it avail you in defence to say that you had not seized it? By no means. For what would be your plea when accused! tell me. That it was another who seized it? Well: but you are keeping possession. That it was he who robbed? But you are enjoying it. Why these rules even the laws of the heathen recognise, which acquitting those who have seized and stolen, bid you demand satisfaction from those persons in whose possession you happen to find your things all laid up.
If then you know who are the injured, restore and do what Zacchæus did, with much increase. But if you know not, I offer you another way yet; I do not preclude you from the remedy. Distribute all these things to the poor: and thus you will mitigate the evil.
But if some have transmitted these things even to children and descendants, still in retribution they have suffered other disasters.
“How then,” you will say, “is such an one well
off, who is wicked?” Nay, it will not be so unto the end.
Hear what saith the Prophet; (
[13.] And if you please, he who spake these
things, the tent-maker, the Cilician, the man whose very parentage
is unknown, let him be the example we produce. You will say,
“How is it possible to become such as he was?” Do you then
thoroughly desire it? Are you thoroughly anxious to become
such? “Yes,” you will say. Well then, go the same way as he
went and they that were with him. Now what way went he? One
saith, (
Where now be the rich men, they who count up their interest simple and compound, they who take from all men and are never satisfied? Have ye heard the voice of Peter, that voice which sets forth poverty as the mother of wealth? That voice which has nothing, yet is wealthier than those who wear diadems? For this is that voice, which having nothing, raised the dead, and set upright the lame, and drove away devils, and bestowed such gracious gifts, as those who are clad in the purple robe and lead the mighty and terrible legions never were able to bestow. This is the voice of those who are now removed into heaven, of those who have attained unto that height.
[14.] Thus it is possible that he who hath nothing
may possess all men’s goods. Thus may he who possesses nothing
acquire the goods of all: whereas, were we to get all men’s
goods, we are bereft of all. Perhaps this saying seems to be a
paradox; but it is not. “But,” you will say, “how does he
who hath nothing possess all men’s goods? Doth he not have much
more who hath what belongs to all?” By no means: but the
contrary. For he who hath nothing commands all, even as they
did. And throughout the world all houses were open to them, and
they who offered them took their coming as a favor, and they came
to them as to friends and kindred. For so they came to the woman
who was a seller of purple, (
[15.] But I must stop: I know not how I have
been carried into such a transport in speaking such words as these
unto men who think it a great thing to impart but ever so little of
their own. Wherefore let these my words have been spoken to the
perfect. But to the more imperfect, this is what we may say, Give
of what you have unto the needy. Increase your substance. For,
saith He, (
I wrote unto you in my epistle to have no company with fornicators: yet not altogether with the fornicators of this world, or with the covetous and extortioners, or with idolaters, for then must ye needs go out of the world: but now I write unto you not to keep company, if any man that is named a brother be a fornicator, or covetous, or an idolater, or a drunkard, or a reviler, or an extortioner; with such an one no not to eat.
For since he had said, “Ye have not rather mourned, that such an one should be taken away;” and, “Purge out the old leaven;” and it was likely that they would surmise it to be their duty to avoid all fornicators: for if he that has sinned imparts some of his own mischief to those who have not sinned, much more is it meet to keep one’s self away from those without: (for if one ought not to spare a friend on account of such mischief arising from him, much less any others;) and under this impression, it was probable that they would separate themselves from the fornicators among the Greeks also, and the matter thus turning out impossible, they would have taken it more to heart: he used this mode of correction, saying, “I wrote unto you to have no company with fornicators, yet not altogether with the fornicators of this world:” using the word “altogether,” as if it were an acknowledged thing. For that they might not think that he charged not this upon them as being rather imperfect, and should attempt to do it under the erroneous impression that they were perfect, he shews that this were even impossible to be done, though they wished it ever so much. For it would be necessary to seek another world. Wherefore he added, “For ye must needs then go out of the world.” Seest thou that he is no hard master, and that in his legislation he constantly regards not only what may be done, but also what may be easily done. For how is it possible, says he, for a man having care of a house and children, and engaged in the affairs of the city, or who is an artisan or a soldier, (the greater part of mankind being Greeks,) to avoid the unclean who are to be found every where? For by “the fornicators of the world,” he means those who are among the Greeks. “But now I write unto you, If any brother” be of this kind, “with such an one no not to eat.” Here also he glances at others who were living in wickedness.
“Or covetous.” For with these also he enters into conflict. Wherefore he said also, “Why not rather take wrong? Why not rather be defrauded? Nay, ye yourselves do wrong and defraud.”
“Or a drunkard.” For this also he lays to their charge further on; as when he says, “One is hungry and another is drunken:” and, “meats for the belly and the belly for meats.”
“Or a reviler, or an extortioner:” for these too he had rebuked before.
[2.] Next he adds also the reason why he forbids them not to mix with heathens of that character, implying that it is not only impossible, but also superfluous.
“Do not ye judge them that are within, whereas
them that are without, God judgeth?” For since he had said,
“What have I to do with judging those without;” lest any one
should think that these were left unpunished, there is another
tribunal which he sets over them, and that a fearful one. And
this he said, both to terrify those, and to console these;
intimating also that this punishment which is for a season snatches
them away from that which is undying and perpetual: which also he
has plainly declared elsewhere, saying, (
[3.] “Put away from among yourselves the wicked
person.” He used an expression found in the Old Testament,
(
[4.] C.
Now wherefore did he bring in by the way that discourse about covetousness and about the duty of not going to law without the Church? In fulfilment of his own rule. For it is a custom with him to set to right things as they fall in his way; just as when speaking about the tables which they used in common, he launched out into the discourse about the mysteries. So here, you see, since he had made mention of covetous brethren, burning with anxiety to correct those in sin, he brooks not exactly to observe order; but he again corrects the sin which had been introduced out of the regular course, and so returns to the former subject.
Let us hear then what he also says about this. “Dare any of you, having a matter, go to law before the unrighteous, and not before the saints?” For a while, he employs those personal terms to expose, discredit, and blame their proceedings: nor does he quite from the beginning subvert the custom of seeking judgment before the believers: but when he had stricken them down by many words, then he even takes away entirely all going to law. “For in the first place,” says he, “if one must go to law it were wrong to do so before the unrighteous. But you ought not to go to law at all.” This however he adds afterwards. For the present he thoroughly sifts the former subject, namely, that they should not submit matters to external arbitration. “For,” says he, “how can it be otherwise than absurd that one who is at variance (μικροψυχοῦτα) with his friend should take his enemy to be a reconciler between them? And how can you avoid feeling shame and blushing when a Greek sits to judge a Christian? And if about private matters it is not right to go to law before Greeks, how shall we submit to their decisions about other things of greater importance?”
Observe, moreover, how he speaks. He says not, “Before the unbelievers,” but, “Before the unrighteous;” using the expression of which he had most particular need for the matter before him, in order to deter and keep them away. For see that his discourse was about going to law, and those who are engaged in suits seek for nothing so much as that the judges should feel great interest about what is just; he takes this as a ground of dissuasion, all but saying, “Where are you going? What are you doing, O man, bringing on yourself the contrary to what you wish, and in order to obtain justice committing yourself to unjust men?” And because it would have been intolerable to be told at once not to go to law, he did not immediately add this, but only changed the judges, bringing the party engaged in the trial from without into the Church.
[5.] Then, since it seemed easily open to contempt, I mean our being judged by those who were within, and especially at that time, (for they were not perhaps competent to comprehend a point, nor were they such as the heathen judges, well skilled in laws and rhetoric, inasmuch as the greater part of them were uneducated men,) mark how he makes them worthy of credit, first calling them “Saints.”
But seeing that this bore witness to purity of life,
and not to accuracy in hearing a case, observe how he orderly
handles this part also, saying thus, “Do ye not know that the
saints shall judge the world?” How then canst thou who art in
thy day to judge them, endure to be judged by them now? They will
not indeed judge, taking their seat in person and demanding
account, yet they shall condemn. This at least he plainly said;
“And if the world is judged in you, are ye unworthy to judge the
smallest matters?” He says not “by you,” but “in
you:” just as when He said, (St.
Then, that no one should think he speaks about other persons, mark how he generalizes his speech. “And if the world is judged in you, are ye unworthy to judge the smallest matters?”
The thing is a disgrace to you, he says, and an unspeakable reproach. For since it was likely that they would be out of countenance at being judged by those that were within; “nay,” saith he, “on the contrary, the disgrace is when you are judged by those without: for those are the very small controversies, not these.”
Some say that here the priests are hinted at, but
away with this. His speech is about demons. For had he been
speaking about corrupt priests, he would have meant them above when
he said, “the world is judged in you:” (for the Scripture is
wont to call evil men also “The world:”) and he would not
have said the same
But if some should still contend that he speaks of priests, “What sort of priests?” let us ask. Those whose walk in life has been worldly, of course. In what sense then does he say, “We shall judge angels, much more things that relate to this life?” He mentions the angels, in contradistinction to “things relating to this life”: likely enough; for they are removed from the need of these things, because of the superior excellence of their nature.
[6.]
[Most of the modern critics and the Rev. Version make this a
question, but Principal Edwards agrees with Chrysostom in
considering it a precept. C.]
Wishing to instruct us as forcibly as possible that they ought not to commit themselves to those without, whatsoever the matter may be; having raised what seemed to be an objection, he answers it in the first instance. For what he says is something like this: Perhaps some one will say, “No one among you is wise, nor competent to pass sentence; all are contemptible.” Now what follows? “Even though none be wise,” says he, “I bid you entrust things to those who are of least weight.”
“But brother goeth to law with brother, and that before unbelievers.” Do you observe with what effect he disparaged the judges at first by calling them unrighteous; whereas here, to move shame, he calls them Unbelievers? For surely it is extremely disgraceful if the priest could not be the author of reconciliation even among brethren, but recourse must be had to those without. So that when he said, “those who are of no account,” his chief meaning was not (οὐ τοῦτο εἰπε προηγουμένως ) that the Church’s outcasts should be appointed as judges, but to find fault with them. For that it was proper to make reference to those who were able to decide, he has shewn by saying, “Is it so, that there is not a wise man among you, not even one?” And with great impressiveness he stops their mouths, and says, “Even though there were not a single wise man, the hearing ought to have been left to you who are unwise rather than that those without should judge.” For what else can it be than absurd, that whereas on a quarrel arising in a house we call in no one from without and feel ashamed if news get abroad among strangers of what is going on within doors; where the Church is, the treasure of the unutterable Mysteries, there all things should be published without?
The charge is twofold; both that he “goeth to law,” and “before the unbelievers.” For if even the thing by itself, To go to law with a brother, be a fault, to do it also before aliens, what pardon does it admit of?
[7.]
Do you see for what place he reserved this point? And how he has cleared the discussion of it in good time? For “I talk not yet,” saith he, “which injures, or which is injured.” Thus far, the act itself of going to law brings each party under his censure, and in that respect one is not at all better than another. But whether one go to law justly or unjustly, that is quite another subject. Say not then, “which did the wrong?” For on this ground I at once condemn thee, even for the act of going to law.
Now if being unable to bear a wrong-doer be a fault, what accusation can come up to the actual wrong? “Why not rather take wrong? Why not rather be defrauded?”
Again, it is a twofold crime, perhaps even threefold
or fourfold. One, not to know how to bear being wronged.
Another, actually to do wrong. A third, to commit the settlement
of these matters even unto the unjust. And yet a fourth, that it
should be so done to a brother. For men’s offences are not
judged by the same rule, when they are committed against any chance
person, and towards one’s own member. For it must be a greater
degree of recklessness to venture upon that. In the other
[8.] Having thus, you see, abashed them from
arguments on general principles, and before that, from the rewards
proposed
i.e. in the clause, Do ye not know that the Saints shall
judge the world?
“Be not deceived.” Here he glances at certain
who maintain (what indeed most men assert now) that God being good
and kind to man, takes not vengeance upon our misdeeds: “Let us
not then be afraid.” For never will he exact justice of any one
for any thing. And it is on account of these that he says, “Be
not deceived.” For it belongs to the extreme of error and
delusion, after depending on good to meet with the contrary; and to
surmise such things about God as even in man no one would think
of. Wherefore saith the Prophet in His person, (
τὰς ἀνομίας σου not in rec. text.
Many have attacked this place as extremely severe, since he places the drunkard and the reviler with the adulterer and the abominable and the abuser of himself with mankind. And yet the offenses are not equal: how then is the award of punishment the same? What shall we say then? First, that drunkenness is no small thing nor reviling, seeing that Christ Himself delivered over to hell him that called his brother Fool. And often that sin has brought forth death. Again, the Jewish people too committed the greatest of their sins through drunkenness. In the next place, it is not of punishment that he is so far discoursing, but of exclusion from the kingdom. Now from the kingdom both one and the other are equally thrust out; but whether in hell they will find any difference, it belongs not to this present occasion to enquire. For that subject is not before us just now.
[9.]
In a way to abash them exceedingly, he adds this: as if he said, “Consider from what evils God delivered us; how great an experiment and demonstration of loving-kindness He afforded us! He did not limit His redemption to mere deliverance, but greatly extended the benefit: for He also made thee clean. Was this then all? Nay: but He also “sanctified.” Nor even is this all: He also “justified.” Yet even bare deliverance from our sins were a great gift: but now He also filled thee with countless blessing. And this He hath done, “In the Name of our Lord Jesus Christ;” not in this name or in that: yea also, “In the Spirit of our God.”
Knowing therefore these things, beloved, and bearing in mind the greatness of the blessing which hath been wrought, let us both continue to live soberly, being pure from all things that have been enumerated; and let us avoid the tribunals which are in the forums of the Gentiles; and the noble birth which God hath freely given us, the same let us preserve to the end. For think how full of shame it is that a Greek should take his seat and deal out justice to thee.
But you will say, what if he that is within judge contrary to the law? Why should he? tell me. For I would know by what kind of laws the Greek administers justice, and by what the Christian? Is it not quite plain that the laws of men are the rule of the Greek, but those of God, of the Christian? Surely then with the latter there is greater chance of justice, seeing that these laws are even sent from heaven. For in regard to those without, besides what has been said, there are many other things also to suspect; talent in speakers and corruption in magistrates and many other things which are the ruin of justice. But with us, nothing of this sort.
[10.] Now then, if you commit injustice, it is plain that you cannot be righteous: but if you are injured and bear it, (for this is a special mark of a righteous man,) you have no need of the laws which are without. “How then,” say you, “shall I be able to bear it when injured?” And yet Christ hath commanded something even more than this. For not only hath he commanded you when injured to bear it, but even to give abundantly more to the wrong-doer; and in your zeal for suffering ill to surpass his eagerness for doing it. For he said not, “to him that will sue thee at law, and take away thy coat, give thy coat,” but, “together with that give also thy cloak.” But I bid you overcome him, saith He, by suffering, not by doing, evil: for this is the certain and splendid victory. Wherefore also Paul goes on to say, “Now then it is altogether a defect in (ἥττημα rec. vers. “a fault.”) you that ye have lawsuits one with another.” And, “Wherefore do ye not rather take wrong?” For that the injured person overcomes, rather than he who cannot endure being injured, this I will make evident to you. He that cannot endure injury, though he force the other into court and gain the verdict, yet is he then most of all defeated. For that which he would not, he hath suffered; in that the adversary hath compelled him both to feel pain and to go to law. For what is it to the point that you have prevailed? and what, that you have recovered all the money? You have in the meanwhile borne what you did not desire, having been compelled to decide the matter by law. But if you endure the injustice, you overcome; deprived indeed of the money, but not at all of the victory which is annexed to such self-command. For the other had no power to oblige you to do what you did not like.
And to shew that this is true; tell me, which conquered at the dunghill? Which was defeated? Job who was stripped of all, or the devil who stripped him of all? Evidently the devil who stripped him of all. Whom do we admire for the victory, the devil that smote, or Job that was smitten? Clearly, Job. And yet he could not retain his perishing wealth nor save his children. Why speak I of riches and children? He could not insure to himself bodily health. Yet nevertheless this is the conqueror, he that lost all that he had. His riches indeed he could not keep; but his piety he kept with all strictness. “But his children when perishing he could not help.” And what then? Since what happened both made them more glorious, and besides in this way he protected himself against the despiteful usage. Now had he not have suffered ill and been wronged of the devil, he would not have gained that signal victory. Had it been an evil thing to suffer wrong, God would not have enjoined it upon us: for God enjoineth not evil things. What, know ye not that He is the God of Glory? that it could not be His will to encompass us with shame and ridicule and loss, but to introduce (προξενῆσαι) us to the contrary of these? Therefore He commands us to suffer wrong, and doth all to withdraw us from worldly things, and to convince us what is glory, and what shame; what loss, and what gain.
“But it is hard to suffer wrong and be spitefully entreated.” Nay, O man, it is not, it is not hard. How long will thy heart be fluttering about things present? For God, you may be sure, would not have commanded this, had it been hard. Just consider. The wrong-doer goes his way with the money, but with an evil conscience besides: the receiver of the wrong, defrauded indeed of some money, but enriched with confidence towards God; an acquisition more valuable than countless treasures.
[11.] Knowing these things, therefore, let us of
our free choice go on strict principles, and not be like the
unwise, who think that they are then
“How say you? have I been stripped of every thing,” saith one, “and do you bid me keep silent? Have I been shamefully used, and do you exhort me to bear it meekly? And how shall I be able?” Nay, but it is most easy if thou wilt look up unto heaven; if thou wilt behold the beauty that is in sight; and whither God hath promised to receive thee, if thou bear wrong nobly. Do this then; and looking up unto the heaven, think that thou art made like unto Him that sitteth there upon the Cherubim. For He also was injured and He bore it; He was reproached and avenged not Himself; and was beaten, yet He asserted not His cause. Nay, He made return, in the contrary kind, to those who did such things, even in benefits without number; and He commanded us to be imitators of Him. Consider that thou camest naked out of thy mother’s womb, and that naked both thou and he that hath done thee wrong shall depart; rather, he for his part, with innumerable wounds, breeding worms. Consider that things present are but for a season; count over the tombs of thine ancestors; acquaint thyself accurately with past events; and thou shalt see that the wrong-doer hath made thee stronger. For his own passion he hath aggravated, his covetousness I mean; but yours, he hath alleviated, taking away the food of the wild beast. And besides all this, he hath set you free from cares, agony, envy, informers, trouble, worry, perpetual fear; and the foul mass of evils he hath heaped upon his own head.
“What then,” saith one, “if I have to struggle
with hunger?” Thou endurest this with Paul, who saith, (
“But he that wronged me, takes his pleasure with the wealthy.” Nay, rather with the devil. But be you crowned with Paul.
Therefore fear not hunger, for (
But if you are still grieving and bowing down, I should like to shew you the soul of the wrongdoer after his victory, how it is become ashes. For truly sin is that kind of thing: while one commits it, it affords a certain pleasure; but when it is finished, then the trifling pleasure is gone, one knows not how, and in its place comes dejection. And this is our feeling when we do hurt to any: afterwards, at any rate, we condemn ourselves. So also when we over-reach we have pleasure; but afterwards we are stung by conscience. Seest thou in any one’s possession some poor man’s home? Weep not for him that is spoiled, but for the spoiler: for he has not inflicted, but sustained an evil. For he robbed the other of things present; but himself he cast out of the blessings which cannot be uttered. For if he who giveth not to the poor shall go away into hell; what shall he suffer who takes the goods of the poor?
“Yet,” saith one, “where is the gain, if I suffer ill?” Indeed, the gain is great. For not of the punishment of him that hath done thee harm doth God frame a compensation for thee: since that would be no great thing. For what great good is it, if I suffer ill and he suffer ill? And yet I know of many, who consider this the greatest comfort, and who think they have got all back again, when they see those who had insulted them undergoing punishment. But God doth not limit His recompense to this.
Wouldest thou then desire to know in earnest how great are the blessings which await thee? He openeth for thee the whole heaven; He maketh thee a fellow-citizen with the Saints; He fits thee to bear a part in their choir: from sins He absolveth; with righteousness He crowneth. For if such as forgive offenders shall obtain forgiveness, those who not only forgive but who also give largely to boot, what blessing shall they not inherit?
Therefore, bear it not with a poor spirit, but even
pray for him that injured thee. It is for thyself that thou dost
this. Hath he taken thy money? Well: he took thy sins too:
which was the case with Naaman and Gehazi. How much wealth
wouldest thou not give to have thine iniquities forgiven thee?
This, believe me, is the case now. For if thou endure nobly and
All these things therefore taking into account, let us restrain ourselves in injuries, beloved, in order that we may both be freed from the tumult of this present life, and cast out all unprofitable sadness of spirit, and may obtain the joy to come; through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Spirit be glory, power, honor, now, henceforth, and for ever and ever. Amen.
“All things are lawful for me, but not all things are expedient. All things are lawful for me, but I will not be brought into the power of any.
Here he glances at the
gluttons. For since he intends to assail the fornicator again,
and fornication arises from luxuriousness and want of moderation,
he strongly chastises this passion. It cannot be that he speaks
thus with regard to things forbidden, such not being
“lawful:” but of things which seem to be indifferent. To
illustrate my meaning: “It is lawful,” he says, “to eat and
to drink; but it is not expedient with excess.” And so that
marvellous and unexpected turn of his, which he is often wont to
adopt; (Cf.
And first, he dissuades them on the ground of the inexpediency of the thing, saying, “they are not expedient:” in the next place, on that of its contrariety to itself, saying, “I will not be brought under the power of any.” This is his meaning: “You are at liberty to eat,” says he; “well then, remain in liberty, and take heed that you do not become a slave to this appetite: for he who uses it properly, he is master of it; but he that exceeds the proper measure is no longer its master but its slave, since gluttony reigns paramount within him.” Do you perceive how, where the man thought he had authority Paul points out that he is under authority? For this is his custom, as I was saying before, to give all objections a turn the contrary way. It is just this which he has done here. For mark; each of them was saying, “I have power to live luxuriously.” He replies, “In doing so, thou art not so much acting as one who had power over a thing, but rather as being thyself subject to some such power. For thou hast not power even over thine own belly, so long as thou art dissolute, but it hath power over thee.” And the same we may say both of riches and of other things.
What then is the meaning of, “Meats for the
belly?” “Meats,” he says, are on good terms with gluttony,
and it with them. It cannot therefore lead us unto Christ, but
drags towards these. For it is a strong and brutal passion, and
makes us slaves, and puts us upon ministering to the belly. Why
then art thou excited and gaping after food, O man? For the end
of that service is this, and nothing further shall be seen of it:
but as one was waiting on some mistress, it abides keeping up this
slavery, and advances no further, and has no other employment but
this same fruitless one. And the two are connected together and
destroyed together; “the belly” with “the meats,” and
“the meats” with “the belly;” winding out a sort of
interminable course; just as from a corrupt body worms may be
produced, and again by worms the body consumed; or as it were a
wave swoln high and breaking, and having no fur
“But God shall bring to nought both it and
them:” speaking not of the stomach, but of immoderate desire:
not of food but of high feeding. For with the former he is not
angry, but even lays down rules about them, saying, (
But some say that the words are a prophecy, declaring the state which shall be in the life to come, and that there is no eating or drinking there. Now if that which is moderate shall have an end, much more ought we to abstain from excess.
Then lest any one should suppose that the body is the object of his censure, and suspect that from a part he is blaming the whole, and say that the nature of the body was the cause of gluttony or of fornication, hear what follows. “I blame not,” he says, “the nature of the body, but the immoderate license of the mind.” And therefore he subjoins, “Now the body is not for fornication, but for the Lord;” for it was not formed for this purpose, to live riotously and commit fornication, as neither was the belly to be greedy; but that it might follow Christ as a Head, and that the Lord might be set over the body. Let us be overcome with shame, let us be horror-struck, that after we have been counted worthy of such great honor as to become members of Him that sitteth on high, we defile ourselves with so great evils.
[2.] Having now sufficiently condemned the glutton, he uses also the hope of things to come to divert us from this wickedness: saying,
Do you perceive again his Apostolical wisdom? For he is always establishing the credibility of the Resurrection from Christ, and especially now. For if our body be a member of Christ, and Christ be risen, the body also shall surely follow the Head.
“Through his power.” For since he had asserted a thing disbelieved and not to be apprehended by reasonings, he hath left entirely to His incomprehensible power the circumstances of Christ’s own Resurrection, producing this too as no small demonstration against them. And concerning the Resurrection of Christ he did not insert this: for he did not say, “And God shall also raise up the Lord;”—for the thing was past and gone;—but how? “And God both raised up the Lord;” nor was there need of any proof. But concerning our resurrection, since it has not yet come to pass, he spoke not thus, but how? “And will raise up us also through His power:” by the reliance to be placed on the power of the Worker, he stops the mouths of the gainsayers.
Further: if he ascribe unto the Father the
Resurrection of Christ, let not this at all disturb thee. For not
as though Christ were powerless, hath he put this down, for He it
is Himself who saith, (S.
And very opportunely he here made mention of the Resurrection, keeping down by those hopes the tyranny of gluttonous desire; and all but saying, Thou hast eaten, hast drunk to excess: and what is the result? Nothing, save only destruction. Thou hast been conjoined unto Christ; and what is the result? A great and marvellous thing: the future Resurrection, that glorious one, and transcending all utterance!
[3.] Let no one therefore go on disbelieving the
Resurrection: but if a man disbelieve, let him think how many
things He made from nothing, and admit it as a proof also of the
other. For the things which are already past are stranger by far,
and fraught with overpowering wonder. Just consider. He took
earth and mixed it, and made man; earth which existed not before
this. How then did the earth become man? And how was it
produced from nothing? And, how, all the things that were made
from it? the endless sorts of irrational creatures; of seeds; of
plants; no pangs of travail having preceded in the one case, no
rains having come down upon the others; no tillage seen, no oxen,
no plough, nor any thing else contributing to their production?
Why, for this cause the lifeless and senseless thing was made to
put forth in the beginning so many kinds of plants and irrational
creatures, in order that from the very first He might instruct thee
in the doctrine of Resurrection. For this is more inexplicable
than the Resurrection. For it is not the same thing to rekindle
an extinguished lamp, and to shew fire that has never yet
appeared. It is not the same thing to raise up again a house
which has fallen down, and to produce one which has never at all
had an exist
Do you marvel at His power on the earth? Think again how the heaven was made, not yet being; how the innumerable stars, how the sun, how the moon; and all these things not yet being. Again, tell me how after they were made they stood fast, and upon what? What foundation have they? and what the earth? What comes next to the earth? and again, what after that which came next to the earth? Do you see into what an eddy the eye of your mind is plunged, unless you quickly take refuge in faith and the incomprehensible power of the Maker?
But if you choose from human things also to make conjecture, you will be able by degrees to find wings for your understanding. “What kind of human things?” may be asked. Do you not see the potters, how they fashion the vase which had been broken in pieces and become shapeless? Those who fuse the ore from the mine, how the earth in their hands turns out (τὴν γῆν χρύσιον ἀποφαίνουσι) gold, or silver, or copper? Others again who work in glass, how they transform the sand into one compact and transparent substance? Shall I speak of the dressers of leather, the dyers of purple vestments; how they make that which had received their tint shew as one thing, when it had been another? Shall I speak of the generation of our own race? Doth not a small seed, at first without form and impress, enter into the womb which receives it? Whence then the so intricate formation of the living creature? What is the wheat? Is it not cast a naked seed into the earth? After it has been cast there, doth it not decay? Whence is the ear, the beard, the stalk, and all the other parts? Doth not often a little grain of a fig fall into the ground, and produce both root, and branches, and fruit? And dost thou hereupon admit each of these and make no curious enquiries, and of God alone dost thou demand account, in His work of changing the fashion of our body? And how can such things be pardonable?
These things and such like we say to the Greeks. For to those who are obedient to the Scriptures, I have no occasion to speak at all.
I say, if you intend to pry curiously into all His doings, what shall God have more than men? And yet even of men there are many about whom we do not so enquire. Much more then ought we to abstain from impertinent inquiry about the wisdom of God, and from demanding accounts of it: in the first place, because He is trustworthy who affirmeth: in the second place, because the matter admits not investigation by reasonings. For God is not so abjectly poor as to work such things only as can be apprehended by the weakness of thy reasonings. And if thou comprehendest not the work of an artisan, much less of God, the best of artificers. Disbelieve not then the Resurrection, for very far will ye be from the hope of that which is to come.
But what is the wise argument of the gain-sayers; rather, I should say, their exceeding senseless one? “Why how, when the body is mixed up with the earth and is become earth, and this again is removed elsewhere, how,” say they, “shall it rise again?” To thee this seems impossible, but not to the unsleeping Eye. For unto that all things are clear. And thou in that confusion seest no distinction of parts; but He knows them all. Since also the heart of thy neighbor thou knowest not, nor the things in it; but He knoweth all. If then, because of thy not knowing how God raiseth men up, thou believest not that He doth raise them, wilt thou disbelieve that He knoweth also what is in thy mind? for neither is that obvious to view. And yet in the body it is visible matter, though it be dissolved: but those thoughts are invisible. Shall He then who knoweth with all certainty the invisible things, not see the things which be visible, and easily distinguish the scattered parts of the body? I suppose this is plain to every one.
Do not then disbelieve the Resurrection; for this is
a doctrine of the Devil. This is what the Devil is earnest for,
not only that the Resurrection may be disbelieved, but good works
also may be done away with. For the man who does not expect that
he shall rise again and give an account of the things which he has
done, will not quickly apply himself to virtue; will in turn come
to disbelieve the Resurrection entirely: for both these are
established by each other; vice by unbelief, and unbelief by
vice. For the conscience filled with many wicked
[4.] But why saith Christ? (St.
“What then? tell me: hath he made the slaves
better than the masters?” Do not, I beseech thee, do not reason
thus, O man, nor be so poverty-stricken in mind, nor be ignorant of
the riches of God, having such a Master. For even from the
beginning God desired to make thee immortal, but thou wert not
willing. Since the things also of that time were dark hints of
immortality: the converse with God; the absence of uneasiness
from life; the freedom from grief, and cares, and toils, and other
things which belong to a temporary existence. For Adam had no
need either of a garment or a shelter, or any other provision of
this sort; but rather was like to the Angels; and many of the
things to come he foreknew, and was filled with great wisdom.
Even what God did in secret, he knew, I mean with regard to the
woman: wherefore also he said, “This is now bone of my bone,
and flesh of my flesh.” (
What then, saith one, am I to do? must I perish on his account? I reply, first, It is not on his account: for neither hast thou remained without sin: though it be not the same sin, at least there is some other which thou hast committed. And again, you have not been injured by his punishment, but rather have been a gainer. For if you had been to remain altogether mortal, perchance what is said would have had some reason in it. But now thou art immortal, and if thou wilt, thou mayest shine brighter than the sun itself.
[5.] “But,” says one, “had I not received a mortal body, I had not sinned.” Tell me then, had he a mortal body when he sinned? Surely not: for if it had been mortal before, it would not have undergone death as a punishment afterwards. And that a mortal body is no hindrance to virtue, but that it keeps men in order and is of the greatest service, is plain from what follows. If the expectation of immortality alone so lifted up Adam; had he been even immortal in reality, to what a pitch of arrogance would he not have proceeded? And as things are, after sinning you may do away with your sins, the body being abject, falling away, and subject to dissolution: for these thoughts are sufficient to sober a man. But if you had sinned in an immortal body, your sins were likely to have been more lasting.
Mortality then is not the cause of sin: accuse it not: but the wicked will is the root of all the mischief. For why was not Abel at all the worse for his body? Why are the devils not at all the better for being incorporeal? Wilt thou hear why the body’s becoming mortal, so far from hurting, has been positively useful? Mark how much thou gainest thereby, if thou art sober. It drags thee back and pulls thee off from wickedness, by griefs and pains and labors and other such things. “But it tempts men to uncleanness,” perhaps you will say. Not the body, but incontinence, doth this. For all these things which I was mentioning certainly do belong to the body: on which account it is impossible that a man who has entered into this life should escape disease and pain and lowness of spirits: but that he commit no uncleanness is possible. Thus it appears that if the affections of vice were part of the nature of the body they would be universal: since all things natural are so; but to commit fornication is not so. Pain indeed cometh of nature: but to commit fornication proceeds from deliberate purpose.
Blame not the body then; let not the Devil take away
thine honor, which God hath given thee. For if we choose, the
body is an excellent bridle to curb the wanton sallies of the soul,
to pull down haughtiness, to repress arrogance, to minister to us
in the greatest achievements of virtue. For tell me not of those
who have lost their senses; since we often see horses, after they
have thrown out their drivers, dashing with their reins over the
precipices, and yet we do not blame the rein. For it is not the
breaking of that which caused it all, but the
But do ye, being aware of his design, direct your wrath against him: and having set the charioteer upon the car, bend the eye of your minds towards God. For in all other instances he that appoints the games contributes nothing, but only awaits the end. But in this case, He is all in all, who appointed the contest, even God. Him therefore let us render propitious, and surely we shall obtain the blessings in store; through the grace and loving-kindness of our Lord Jesus Christ, to Whom, with the Father and the Holy Spirit, be glory, power, honor, now, henceforth, and for evermore. Amen.
“Know ye not that your bodies are members of Christ? Shall I then take away the members of Christ, and make them members of a harlot? God forbid.
Having passed on from the fornicator to the covetous person, he comes back to the former from the latter, no longer henceforth discoursing with him but with the others who had not committed fornication. And in the act of securing them lest they fall into the same sins, he assails him again. For he that has committed sin, though you direct your words to another, is stung even in that way; his conscience being thoroughly awakened and scourging him.
Now the fear of punishment indeed was enough to keep them in chastity. But seeing that he does not wish by fear alone to set these matters right, he uses both threatenings and reasons.
Now upon that other occasion, having stated the sin, and prescribed the punishment, and pointed out the harm which intercourse with the fornicator brought upon all, he left off, and passed to the subject of covetousness: and having threatened the covetous and all the rest whom he mentioned with expulsion from the kingdom, he so concluded his discourse. But here he takes in hand the work of admonition in a yet more terrific manner. For as he that only punishes a sin and does nothing to point out its most extreme lawlessness, produces no such great effect by his chastisement: so again, he who only abashes and fails to terrify by his mode of punishing, does not very keenly hit men of hardened minds. Wherefore Paul does both: here he abashes, saying, “Know ye not that we shall judge angels?” there again he terrifies, saying, “Know ye not that the covetous shall not inherit the kingdom of God?”
And in regard to the fornicator, he again uses this
order of discourse. For having terrified him by what he had said
before; first cutting him off and delivering him to Satan, and then
reminding him of that day which is coming; he abashes him again by
saying, “Know ye not that your bodies are members of Christ?”
thenceforth speaking as to children of noble birth. For whereas
he had said, “Now the body is for the Lord,” he indicates it
more plainly now. And in another place as well he does this same
thing, saying, (
Then he makes out how the fornicator becomes this, saying thus, “Know ye not that he that is joined unto a harlot is one body?” How is this evident? “For the twain, saith He, shall become one.”
For the conjunction suffers the two no longer to be two, but makes them both one.
[2.] Now mark again, how he proceeds by means of the bare terms, conducting his accusation in the names of the harlot and of Christ.
He said not, “abstain from fornication,” but “Flee:” that is, with all zeal make to yourselves deliverance from that evil. “Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.” This is less than what went before; but since he had to speak of fornicators, he amplifies that guilt by topics drawn from all quarters, from greater things and smaller alike, making the charge heinous. And, in fact, that former topic was addressed to the more religious, but this to the weaker sort. For this also is characteristic of the wisdom of Paul, not only to allege the great things wherewith to abash men, but the lesser also, and the consideration of what is disgraceful and unseemly.
“What then,” say you, “does not the murderer stain his hand? What, of the covetous person and the extortioner?” I suppose it is plain to every one. But since it was not possible to mention anything worse than the fornicator, he amplifies the crime in another way, by saying that in the fornicator the entire body becomes defiled. For it is as polluted as if it had fallen into a vessel of filth, and been immersed in defilement. And this too is our way. For from covetousness and extortion no one would make haste to go into a bath, but as if nothing had happened returns to his house. Whereas from intercourse with a harlot, as having become altogether unclean, he goes to a bath. To such a degree does the conscience retain from this sin a kind of sense of unusual shame. Both however are bad, both covetousness and fornication; and both cast into hell. But as Paul doeth every thing with good management, so by whatever topics he had he magnified the sin of fornication.
[3.]
“And ye are not your own.” This is not only to abash, but even to force men towards virtue. “For why,” says he; “doest thou what thou wilt? thou art not thine own master.” But these things he said, not to take away free-will. For so in saying, “All things are lawful for me, but not all things are expedient,” he does not take away our liberty. And here again, writing, “Ye are not your own;” he makes no infringement upon freedom of choice, but he leads away from vice and indicates the guardian care of the Lord. And therefore he added, “For ye were bought with a price.”
“But if I am not my own, upon what ground do you demand of me duties to be done? And why do you go on to say again, “Glorify God therefore in your body and in your spirit, which are God’s?” What then is the meaning of, “ye are not your own?” And what does he wish to prove thereby? To settle them in a state of security against sin, and against following the improper desires of the mind. For indeed we have many improper wishes: but we must repress them, for we can. And if we could not, exhortation would be in vain. Mark, accordingly, how he secures his ground. For having said, “Ye are not your own,” he adds not, “But are under compulsion;” but, “Ye were bought with a price.” Why sayest thou this? Surely on another ground, one might say perhaps, you should have persuaded men, pointing out that we have a Master. But this is common to the Greeks also together with us: whereas the expression, “Ye were bought with a price,” belongs to us peculiarly. For he reminds us of the greatness of the benefit and of the mode of our salvation, signifying that when we were alienated, we were “bought:” and not simply “bought,” but, “with a price.”
“Glorify then, take up and bear,
ἄρατεom.
in rec. text, portate Vulg.: so St. Ignatius was called
Theophorus.
[The last clause, and in your spirit, which are
God’s, not being found in the uncials, is omitted by all the
modern Editors. C.]
“Which are God’s.” For as he had said “your,” he added therefore, “which are God’s:” continually reminding us that all things belong to the Lord, both body and soul and spirit: For some say, that the words “in the spirit” mean the gracious Gift; for if That be in us, God is glorified. And this will be, if we have a clean heart.
But He has spoken of these things as God’s, not only because He brought them into being, but also because, when they were alienated, He won them again a second time, paying as the price, the blood of the Son. Mark how He brought the whole to completion in Christ, how He raised us up into heaven. “Ye are members of Christ,” saith he, “ye are a temple of the Spirit.” Become not then “members of a harlot:” for it is not your body which is insulted; since it is not your body at all, but Christ’s. And these things he spake, both to make manifest His loving-kindness in that our body is His, and to withdraw us from all evil license. For if the body be another’s, “you have no authority,” says he, “to insult another’s body; and especially when it is the Lord’s; nor yet to pollute a temple of the Spirit.” For if any one who invades a private house and makes his way revelling into it, must answer for it most severely; think what dreadful things he shall endure who makes a temple of the King a robber’s lurking place.
Considering these things therefore, reverence thou Him that dwelleth within. For the Paraclete is He. Thrill before Him that is enfolded and cleaves unto thee; for Christ is He. Hast thou indeed made thyself members of Christ? Think thus, and continue chaste; whose members they were, and Whose they have become. Erewhile they were members of an harlot, and Christ hath made them members of His own Body. Thou hast therefore henceforth no authority over them. Serve Him that hath set thee free.
For supposing you had a daughter, and in extreme madness had let her out to a procurer for hire, and made her live a harlot’s life, and then a king’s son were to pass by, and free her from that slavery, and join her in marriage to himself; you could have no power thenceforth to bring her into the brothel. For you gave her up once for all, and sold her. Such as this is our case also. We let out our own flesh for hire unto the Devil, that grievous procurer: Christ saw and set it free, and withdrew it from that evil tyranny; it is not then ours any more but His who delivered it. If you be willing to use it as a King’s bride, there is none to hinder; but if you bring it where it was before, you will suffer just what they ought who are guilty of such outrages. Wherefore you should rather adorn instead of disgracing it. For you have no authority over the flesh in the wicked lusts, but in those things alone which God may enjoin. Let the thought enter your mind at least from what great outrage God hath delivered it. For in truth never did any harlot expose herself so shamefully as our nature before this. For robberies, murders, and every wicked thought entered in and lay with the soul, and for a small and vulgar hire, the present pleasure. For the soul, being mixed up with all wicked devices and deeds, reaped this reward and no other.
However, in the time before this, bad though it were to be such as these, it was not so bad: but after heaven, after the King’s courts, after partaking of the tremendous Mysteries, again to be contaminated, what pardon shall this have? Or, dost thou not think that the covetous too, and all those whom he recounted before, have the Devil to lie with them? And dost thou not judge that the women who beautify themselves for pollution have intercourse with him? Why, who shall gainsay this word? But if any be contentious, let him uncover the soul of the women who behave in this unseemly manner, and he will surely see that the wicked demon closely entwined with them. For it is hard, brethren, it is hard, perchance even impossible, when the body is thus beautified, for the soul to be beautified at the same time: but one must needs be neglected, while the other is cared for. For nature does not allow these to take place together.
[4.] Wherefore he saith, “He that is joined to a harlot is one body; but he that is joined to the Lord is one Spirit.” For such an one becomes thenceforth Spirit, although a body envelope him. For when nothing corporeal nor gross nor earthly is around him, the body doth but merely envelope him; since the whole government of him is in the soul and the Spirit. In this way God is glorified. Wherefore both in the Prayer we are commanded to say, “Hallowed be Thy Name:” and Christ saith also, “Let your light shine before men, that they may see your good works, and glorify your Father which is in heaven.”
So do the heavens also glorify Him, uttering no
voice, but by the view of them attracting wonder and referring the
glory unto the Great Artificer. So let us glorify Him also, or
rather more than they. For we can if we will. For not so much
do the heaven nor day nor night glorify God, as a holy soul. For
as one that gazeth upon the beauty of the heaven, saith,
[5.] Wilt thou learn also from another place how
by the life of His servants God is glorified, and how by
miracles? Nebuchadnezzar once threw the Three Children into the
furnace. Then when he saw that the fire had not prevailed over
them, he saith, (
The same thing is done in our time also.
Even now is there a king of the Babylonish furnace, even now he
kindles a flame fiercer than that. There is even now such an
image, and one who giveth command to admire it. At his side are
satraps and soldiers and bewitching music. And many gaze in
admiration upon this image, so varied, so great. For somewhat of
the same kind of thing as that image is covetousness, which doth
not despise even iron
St. Chrysostom evidently considers the image which Nebuchadnezzar
set up as intended to represent the image which he had seen in his
dream.
But as these things are, so also even now are
there some who are emulous of these children: who say, “thy
gods we serve not, and thine images we worship not;” but both the
furnace of poverty we endure and all other distress, for the sake
of God’s laws.” And the wealthy for their part, even as those
at that time, oftentimes, worship this image too and are burnt.
But those who possess nothing despite even this, and although in
poverty, are more in the dew
Μᾶλλον εἰσὶ ἐν δρόσῳ. Alluding to
the words in LXX, ἐποίησε τὸ μέσον τῆς καμίνου ὡς τνεῦμα δρόσου
διασύριζον.
[6.] But mark also the children’s freedom from
vain-glory. For they did not leap into the furnace, but they kept
beforehand the commandment of Christ where he says, (St.
But let us hear also what they say, that from
this also we may learn their
ms. Reg. φιλόθεον, “devout.” Bened. φιλόσοφον.
From whence then arose their doubting and their not
feeling confident that they should at all events be preserved?
Because they esteemed themselves assuredly too mean, and unworthy
of such a benefit. And to prove that I say not this upon
conjecture; when they fell into the furnace, they bewailed
themselves after this sort, saying, (
With these words then, they entered into the
fire; and they neither cast insult upon the king, nor overturned
the statue
This may be a covert allusion to the outrage on the statues of
Theodosius, which had brought Antioch into so great trouble in the
second year of S. Chrysostom’s ministry there.
We then also having already our recompense, (for indeed we have it in that we have been vouchsafed the full knowledge of Him, vouch-safed to be made members of Christ,) let us take care that we make them not members of an harlot. For with this most tremendous saying we must conclude our discourse, in order that having the fear of the threat in full efficacy, we may remain purer than gold, this fear helping to make us so. For so shall we be able, delivered from all fornication, to see Christ. Whom God grant us all to behold with boldness at that day, through the grace and loving-kindness of our Lord Jesus Christ; to Whom be the glory, for evermore. Amen.
Now concerning the things whereof ye wrote to me: it is good for a man not to touch a woman. But because of fornications, let each man have his own wife; and let each woman have her own husband.
Having corrected the three heaviest things laid to their charge, one, the distraction of the Church, another, about the fornicator, a third, about the covetous person, he thenceforth uses a milder sort of speech. And he interposes some exhortation and advice about marriage and virginity, giving the hearers some respite from more unpleasant subjects. But in the second Epistle he does the contrary; he begins from the milder topics, and ends with the more distressing. And here also, after he has finished his discourse about virginity, he again launches forth into matter more akin to reproof; not setting all down in regular order, but varying his discourse in either kind, as the occasion required and the exigency of the matters in hand.
Wherefore he says, “Now concerning the things whereof ye wrote unto me.” For they had written to him, “Whether it was right to abstain from one’s wife, or not:” and writing back in answer to this and giving rules about marriage, he introduces also the discourse concerning virginity: “It is good for a man not to touch a woman.” “For if,” says he, “thou enquire what is the excellent and greatly superior course, it is better not to have any connection whatever with a woman: but if you ask what is safe and helpful to thine own infirmity, be connected by marriage.”
But since it was likely, as also happens now, that the husband might be willing but the wife not, or perhaps the reverse, mark how he discusses each case. Some indeed say that this discourse was addressed by him to priests. But I, judging from what follows, could not affirm that it was so: since he would not have given his advice in general terms. For if he were writing these things only for the priests, he would have said, “It is good for the teacher not to touch a woman.” But now he has made it of universal application, saying, “It is good for a man;” not for priest only. And again, “Art thou loosed from a wife? Seek not a wife.” He said not, “You who are a priest and teacher,” but indefinitely. And the whole of his speech goes on entirely in the same tones. And in saying, “Because of fornications, let every man have his own wife” by the very cause alleged for the concession he guides men to continence.
[2.]
τιμὴν: rec. text. εὐνοίαν. [The latest editors adopt the reading ̓ὀφειλην. C.]
Now what is the meaning of “the due honor? The wife hath not power over her own body;” but is both the slave and the mistress of the husband. And if you decline the service which is due, you have offended God. But if thou wish to withdraw thyself, it must be with the husband’s permission, though it be but a for short time. For this is why he calls the matter a debt, to shew that no one is master of himself but that they are servants to each other.
When therefore thou seest an harlot tempting thee, say, “My body is not mine, but my wife’s.” The same also let the woman say to those who would undermine her chastity, “My body is not mine, but my husband’s.”
Now if neither husband nor wife hath power even over their own body, much less have they over their property. Hear ye, all that have husbands and all that have wives: that if you must not count your body your own, much less your money.
Elsewhere I grant He gives to the husband abundant
precedence, both in the New Testament, and the Old saying, (ἡ ἀποστρόφή σου, LXX.
What then can this mean? “Let not the wife,” says he, “exercise continence, if the husband be unwilling; nor yet the husband without the wife’s consent.” Why so? Because great evils spring from this sort of continence. For adulteries and fornications and the ruin of families have often arisen from hence. For if when men have their own wives they commit fornication, much more if you defraud them of this consolation. And well says he, “Defraud not; fraud” here, and “debt” above, that he might shew the strictness of the right of dominion in question. For that one should practice continence against the will of the other is “defrauding;” but not so, with the other’s consent: any more than I count myself defrauded, if after persuading me you take away any thing of mine. Since only he defrauds who takes against another’s will and by force. A thing which many women do, working sin rather than righteousness, and thereby becoming accountable for the husband’s uncleanness, and rending all asunder. Whereas they should value concord above all things, since this is more important than all beside.
We will, if you please, consider it with a view to actual cases. Thus, suppose a wife and husband, and let the wife be continent, without consent of her husband; well then, if hereupon he commit fornication, or though abstaining from fornication fret and grow restless and be heated and quarrel and give all kind of trouble to his wife; where is all the gain of the fasting and the continence, a breach being made in love? There is none. For what strange reproaches, how much trouble, how great a war must of course arise! since when in an house man and wife are at variance, the house will be no better off than a ship in a storm when the master is upon ill terms with the man at the head. Wherefore he saith, “Defraud not one another, unless it be by consent for a season, that ye may give yourselves unto prayer.” It is prayer with unusual earnestness which he here means. For if he is forbidding those who have intercourse with one another to pray, how could “pray without ceasing” have any place? It is possible then to live with a wife and yet give heed unto prayer. But by continence prayer is made more perfect. For he did not say merely, “That ye may pray;” but, “That ye may give yourselves unto it;” as though what he speaks of might cause not uncleanness but much occupation.
“And may be together again, that Satan tempt you not.” Thus lest it should seem to be a matter of express enactment, he adds the reason. And what is it? “That Satan tempt you not.” And that you may understand that it is not the devil only who causeth this crime, I mean adultery, he adds, “because of your incontinency.”
“But this I say by way of permission, not of commandment. For I would that all men were even as I myself; in a state of continence.” This he doth in many places when he is advising about difficult matters; he brings forward himself, and says, “Be ye imitators of me.”
“Howbeit each man hath his own gift from God, one
after this manner, and another after that.” Thus since he had
heavily charged them saying, “for your incontinence,” he again
comforteth them by the words, “each one hath his own gift of
God;” not declaring that towards that virtue there is no need of
zeal on our part, but, as I was saying before, to comfort them.
For if it be a “gift,” and man contributes nothing thereunto,
how sayest thou, “But (
“For it is better to marry than to burn.” He indicates how great is the tyranny of concupiscence. What he means is something like this: “If you have to endure much violence and burning desire, withdraw yourself from your pains and toils, lest haply you be subverted.”
[4.]
Because it is a law expressly appointed by Christ
which he is about to read to them about the “not putting away a
wife without fornication; “(S.
Now what is that which “to the married the Lord
commanded? That the wife depart not from her husband: (
For as when discoursing about separating from
fornicators, he made the matter easy by the correction which he
applied to his words, saying, “Howbeit, not altogether with the
fornicators of this world;” so also in this case he provideth for
the abundant easiness of the duty, saying, “If any wife have a
husband, or husband a wife, that believeth not, let him not leave
her.” What sayest thou? “If he be an unbeliever, let him
remain with the wife, but not if he be a fornicator? And yet
fornication is a less sin than unbelief.” I grant, fornication
is a less sin: but God spares thine infirmities extremely. And
this is what He doth about the sacrifice, saying, (S.
Then lest the woman might fear, as though she became unclean because of intercourse with her husband, he says, “For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the husband.” And yet, if “he that is joined to an harlot is one body,” it is quite clear that the woman also who is joined to an idolater is one body. Well: it is one body; nevertheless she becomes not unclean, but the cleanness of the wife overcomes the uncleanness of the husband; and again, the cleanness of the believing husband overcomes the uncleanness of the unbelieving wife.
How then in this case is the uncleanness overcome, and therefore the intercourse allowed; while in the woman who prostitutes herself, the husband is not condemned in casting her out? Because here there is hope that the lost member may be saved through the marriage; but in the other case the marriage has already been dissolved; and there again both are corrupted; but here the fault is in one only of the two. I mean something like this: she that has been guilty of fornication is utterly abominable: if then “he that is joined to an harlot is one body,” he also becomes abominable by having connection with an harlot; wherefore all the purity flits away. But in the case before us it is not so. But how? The idolater is unclean but the woman is not unclean. For if indeed she were a partner with him in that wherein he is unclean, I mean his impiety, she herself would also become unclean. But now the idolater is unclean in one way, and the wife holds communion with him in another wherein he is not unclean. For marriage and mixture of bodies is that wherein the communion consists.
Again, there is a hope that this man may be reclaimed by his wife for she is made completely his own: but for the other it is not very easy. For how will she who dishonored him in former times and became another’s and destroyed the rights of marriage, have power to reclaim him whom she had wronged; him, moreover, who still remains to her as an alien?
Again in that case, after the fornication the husband is not a husband: but here, although the wife be an idolatress, the husband’s rights are not destroyed.
However, he doth not simply recommend cohabitation with the unbeliever, but with the qualification that he wills it. Wherefore he said, “And he himself be content to dwell with her.” For, tell me, what harm is there when the duties of piety remain unimpaired and there are good hopes about the unbeliever, that those already joined should so abide and not bring in occasions of unnecessary warfare? For the question now is not about those who have never yet come together, but about those who are already joined. He did not say, If any one wish to take an unbelieving wife, but, “If any one hath an unbelieving wife.” Which means, If any after marrying or being married have received the word of godliness, and then the other party which had continued in unbelief still yearn for them to dwell together, let not the marriage be broken off. “For,” saith he, “the unbelieving husband is sanctified in the wife.” So great is the superabundance of thy purity.
What then, is the Greek holy? Certainly not: for
he said not, He is holy; but, “He is sanctified in his wife.”
And this he said, not to signify that he is holy, but to deliver
the woman as completely as possible from her fear and lead the man
to desire the truth. For the uncleanness is not in the bodies
wherein there is communion, but in the mind and the thoughts. And
here follows the proof; namely, that if thou continuing unclean
have offspring, the child, not being of thee alone, is of course
unclean or half clean. But now it is not unclean. To which
effect he adds, “else were your children unclean; but now are
they holy;”
[The latter is adopted by Field.]
[5.] And again,
“Let each man abide in that calling wherein he was called. Hast thou been called, having an unbelieving wife? Continue to have her. Cast not out thy wife for the faith’s sake. Hast thou been called, being a slave? Care not for it. Continue to be a slave. Hast thou been called, being in uncircumcision? Remain uncircumcised. Being circumcised, didst thou become a believer? Continue circumcised. For this is the meaning of, “As God hath distributed unto each man.” For these are no hindrances to piety. Thou art called, being a slave; another, with an unbelieving wife; another, being circumcised.
Astonishing! where has he put slavery? As circumcision profits not: and uncircumcision does no harm; so neither doth slavery, nor yet liberty. And that he might point out this with surpassing clearness, he says, “But even (Αλλ' εὶ καὶ δυνάσαι) if thou canst become free, use it rather:” that is, rather continue a slave. Now upon what possible ground does he tell the person who might be set free to remain a slave? He means to point out that slavery is no harm but rather an advantage.
Now we are not ignorant that some say, the
words, “use it rather,” are spoken with regard to liberty:
interpreting it, “if thou canst become free, become free.”
[This is the view of Calvin, Neander, Hoffmann, etc., but Bengel,
De Wette, Meyer, Alford, Stanley, Principal Edwards agree with
Chrysostom. The question is a very nice one. C.]
Next he adds also the cause; “For he that was called in the Lord being a bondservant, is the Lord’s free man: likewise he that was called, being free, is Christ’s bondservant.” “For,” saith he, “in the things that relate to Christ, both are equal: and like as thou art the slave of Christ, so also is thy master. How then is the slave a free man? Because He has freed thee not only from sin, but also from outward slavery while continuing a slave. For he suffers not the slave to be a slave, not even though he be a man abiding in slavery: and this is the great wonder.
But how is the slave a free man while continuing a slave? When he is freed from passions and the diseases of the mind: when he looks down upon riches and wrath and all other the like passions.
And consider both these points. Joseph was a slave but not a slave to men: wherefore even in slavery he was freer than all that are free. For instance, he yielded not to his mistress; yielded not to the purposes which she who possessed him desired. Again she was free; yet none ever so like a slave, courting and beseeching her own servant. But she prevailed not on him, who was free, to do what he would not. This then was not slavery; but it was liberty of the most exalted kind. For what impediment to virtue had he from his slavery? Let men hear, both slaves and free. Which was the slave? He that was entreated or she that did entreat? She that besought or he that despised her supplication?
In fact, there are limits set to slaves by God Himself; and up to what point one ought to keep them, has also been determined, and to transgress them is wrong. Namely, when your master commands nothing which is unpleasing to God, it is right to follow and to obey; but no farther. For thus the slave becomes free. But if you go further, even though you are free you are become a slave. At least he intimates this, saying, “Be not ye the servants of men.”
But if this be not the meaning, if he bade them
forsake their masters and strive contentiously to become free, in
what sense did he exhort them, saying, “Let each one remain in
the calling in which he is called?” And in another place,
(
[6.] Such a thing is Christianity; in slavery it bestows freedom. And as that which is by nature an invulnerable body then shews itself to be invulnerable when having received a dart it suffers no harm; so also he that is strictly free then shows himself, when even under masters he is not enslaved. For this cause his bidding is, “remain a slave.” But if it is impossible for one who is a slave to be a Christian such as he ought to be, the Greeks will condemn true religion of great weakness: whereas if they can be taught that slavery in no way impairs godliness, they will admire our doctrine. For if death hurt us not, nor scourges, nor chains, much less slavery. Fire and iron and tyrannies innumerable and diseases and poverty and wild beasts and countless things more dreadful than these, have not been able to injure the faithful; nay, they have made them even mightier. And how shall slavery be able to hurt? It is not slavery itself, beloved, that hurts; but the real slavery is that of sin. And if thou be not a slave in this sense, be bold and rejoice. No one shall have power to do thee any wrong, having the temper which cannot be enslaved. But if thou be a slave to sin, even though thou be ten thousand times free thou hast no good of thy freedom.
For, tell me, what profit is it when, though not in bondage to a man, thou liest down in subjection to thy passions? Since men indeed often know how to spare; but those masters are never satiated with thy destruction. Art thou in bondage to a man? Why, thy master also is slave to thee, in arranging about thy food, in taking care of thy health and in looking after thy shoes and all the other things. And thou dost not fear so much less thou shouldest offend thy master, as he fears lest any of those necessaries should fail thee. “But he sits down, while thou standest.” And what of that? Since this may be said of thee as well as of him. Often, at least, when thou art lying down and sleeping sweetly, he is not only standing, but undergoing endless discomforts in the market-place; and he lies awake more painfully than thou.
For instance; what did Joseph suffer from his
mistress to be compared with what she suffered from her evil
desire? For he indeed did not the things which she wished to put
upon him; but she performed every thing which her mistress ordered
her, I mean her spirit of unchastity: which left not off until it
had put her to open shame. What master com
Would you like to see yet another man under severe orders from a hard mistress, and without spirit to disobey any of them? Consider Cain, what commands were laid on him by his envy. She ordered him to slay his brother, to lie unto God, to grieve his father, to cast off shame; and he did it all, and in nothing refused to obey. And why marvel that over a single person so great should be the power of this mistress? She hath often destroyed entire nations. For instance, the Midianitish women took the Jews, and all but bound them in captivity; their own beauty kindling desire, was the means of their vanquishing that whole nation. Paul then to cast out this sort of slavery, said, “Become not servants of men;” that is, “Obey not men commanding unreasonable things: nay, obey not yourselves.” Then having raised up their mind and made it mount on high, he says,
[7.]
Advancing on his way in regular order, he proceeds next to speak concerning virginity. For after that he had exercised and trained them, in his words concerning continence, he goes forth towards what is greater, saying, “I have no commandment, but I esteem it to be good.” For what reason? For the self-same reason as he had mentioned respecting continence.
These words carry no contradiction to what had been said before but rather the most entire agreement with them. For he says in that place also, “Except it be by consent:” as here he says, “Art thou bound unto a wife? Seek not separation.” This is no contradiction. For its being against consent makes a dissolution: but if with consent both live continently, it is no dissolution.
Then, lest this should seem to be laying down a law,
he subjoins, (
“But if and thou marry, thou hast not
sinned.” He is not speaking about her who hath made choice of
virginity, for if it comes to that, she hath sinned. Since if the
widows
i.e. the widows whom St. Paul mentions,
“But such shall have trouble in the flesh.”
“And pleasure too,” you will say: but observe how he curtails
this by the shortness of the time, saying, (
Then, having interposed something about the future, he brings back his speech to the present. For some of his topics are spiritual; as that, “the one careth about the things which be her husband’s, the other about those which be God’s.” Others relate to this present life; as, “I would have you to be free from cares.” But still with all this he leaves it to their own choice: inasmuch as he who after proving what is best goes back to compulsion, seems as if he did not trust his own statements. Wherefore he rather attracts them by concession, and checks them as follows:
Here he seems to be talking about marriage; but all that he says relates to virginity; for he allows even a second marriage, saying, “only in the Lord.” Now what means, “in the Lord?” With chastity, with honor: for this is needed every where, and must be pursued for else we cannot see God.
Now if we have passed lightly by what he says of virginity, let no one accuse us of negligence; for indeed an entire book hath been composed by us upon this topic and as we have there with all the accuracy which we could, gone through every branch of the subject, we considered it a waste of words to introduce it again here. Wherefore, referring the hearer to that work as concerns these things, we will say this one thing here: We must follow after continence. For, saith he, “follow after peace, and the sanctification without which no one shall see the Lord.” Therefore that we may be accounted worthy to see Him, whether we be in virginity or in the first marriage or the second, let us follow after this that we may obtain the kingdom of heaven, through the grace and loving-kindness of our Lord Jesus Christ; to Whom with the Father and the Holy Spirit, be glory, power, honor, now, henceforth, and for everlasting ages. Amen.
Now concerning things sacrificed to idols: we know that we all have knowledge. Knowledge puffeth up, but love edifieth.
It is necessary first to
say what the meaning of this passage is: for so shall we readily
comprehend the Apostle’s discourse. For he that sees a charge
brought against any one, except he first perceive the nature of the
offence will not understand what is said. What then is it of
which he was then accusing the Corinthians? A heavy charge and
the cause of many evils. Well, what is it? Many among them,
having learnt that (St.
This then was the subject of complaint. Now this blessed man being about to correct it, did not immediately begin to speak vehemently; for that which was done came more of folly than of wickedness: wherefore in the first instance there was need rather of exhortation than of severe rebuke and wrath. Now herein observe his good sense, how he immediately begins to admonish.
“Now concerning things sacrificed to idols, we
know that we all have knowledge.” Leaving alone the weak, which
he always doth, he discourses with the strong first. And this is
what he did also in the Epistle to the Romans, saying, (
And first he makes void their conceit by declaring
that this very thing which they considered as peculiar to
themselves, the having perfect knowledge, was common to all.
Thus, “we know,” saith he, “that we all have knowledge.”
For if allowing them to have high thoughts, he had first pointed
out how hurtful the thing was to others, he would not have done
them so much good as harm. For the ambitious soul when it plumes
itself upon any thing,
Next, having made it common, he does not make himself singly a sharer in it with them; for in this way too he would have rather set them up; for as to be the only possessor elates, so to have one partner or two perhaps among leading persons has this effect just as much. For this reason he does not mention himself but all: he said not, “I too have knowledge,” but, “we know that we all have knowledge.”
[2.] This then is one way, and the first, by which he cast down their pride; the next hath greater force. What then is this? In that he shews that not even this thing itself was in all points complete, but imperfect, and extremely so. And not only imperfect, but also injurious, unless there were another thing joined together with it. For having said that “we have knowledge,” he added, “Knowledge puffeth up, but love edifieth:” so that when it is without love, it lifts men up to absolute arrogance.
“And yet not even love,” you will say, “without knowledge hath any advantage.” Well: this he did not say; but omitting it as a thing allowed by all, he signifies that knowledge stands in extreme need of love. For he who loves, inasmuch as he fulfils the commandment which is most absolute of all, even though he have some defects, will quickly be blest with knowledge because of his love; as Cornelius and many others. But he that hath knowledge but hath not love, not only shall gain nothing more, but shall also be cast out of that which he hath, in many cases falling into arrogance. It seems then that knowledge is not productive of love, but on the contrary debars from it him that is not on his guard, puffing him up and elating him. For arrogance is wont to cause divisions: but love both draws together and leads to knowledge. And to make this plain he saith, “But if any man loveth God, the same is known of Him.” So that “I forbid not this,” saith he, “namely, your having perfect knowledge; but your having it with love, that I enjoin; else is it no gain, but rather loss.”
Do you see how he already sounds the first note of his discourse concerning love? For since all these evils were springing from the following root, i.e., not from perfect knowledge, but from their not greatly loving nor sparing their neighbors; whence ensued both their variance and their self-satisfaction, and all the rest which he had charged them with; both before this and after he is continually providing for love; so correcting the fountain of all good things. “Now why,” saith he, “are ye puffed up about knowledge? For if ye have not love, ye shall even be injured thereby. For what is worse than boasting? But if the other be added, the first also will be in safety. For although you may know something more than your neighbor, if you love him you will not set yourself up but lead him also to the same.” Wherefore also having said, “Knowledge puffeth up,” he added, “but love edifieth.” He did not say, “Behaveth itself modestly,” but what is much more, and more gainful. For their knowledge was not only puffing them up but also distracting them. On this account he opposes the one to the other.
[3.] And then he adds a third consideration, which was of force to set them down. What then is this? that although charity be joined with it, yet not even in that case is this our knowledge perfect. And therefore he adds,
And mark how he pulls down their swelling pride:
for he said not, “of the matters before
ἐπιγνώσομαι.
Observe now, I pray, by what means he brings down their high-mindedness. First, he points out that not they alone knew the things which they knew; for “we all,” he saith,” have knowledge.” Next, that the thing itself was hurtful so long as it was without love; for “knowledge,” saith he, “puffeth up.” Thirdly, that even joined with love it is not complete nor perfect. “For if any man thinketh that he knoweth any thing, he knoweth nothing as yet as he ought to know,” so he speaks. In addition to this, that they have not even this from themselves, but by gift from God. For he said not, “hath known God,” but, “is known of Him.” Again, that this very thing comes of love which they have not as they ought. For, “if any man,” saith he, “love God, the same is known of Him.” Having then so much at large allayed their irritation, he begins to speak doctrinally, saying thus.
[4.]
Olympius the Sophist, of Alexandria, A.D. 389, thus comforted the
people when their idols were destroyed: “Shapes and
counterfeits they were, fashioned of matter subject unto
corruption, therefore to grind them to dust was easy: but those
celestial powers which dwelt and resided in them are ascended to
Heaven.” Sozom. vii. 15, quoted by Hooker, E. P. v. 65. 15.
Do you mark how he writes these things, not simply as laying down doctrine, but in opposition to those without? A thing indeed which we must at all times narrowly observe, whether he says anything abstractedly, or whether he is opposing any persons. For this contributes in no ordinary way to the accuracy of our doctrinal views, and to the exact understanding of his expressions.
[5.]
Next, he adduces what indeed is the greatest token
of divinity; “of Whom are all things.” For this implies also
that those others are not gods. For it is said (
“And there is one Lord, Jesus Christ, through Whom are all things, and we through Him.” And in regard to Christ again, we must conceive of this in like manner. For through Him the race of men was both produced out of nothing into existence, and returned from error to truth. So that as to the phrase “of Whom,” it is not to be understood apart from Christ. For of Him, through Christ, were we created.
[6.] Nor yet, if you observe, hath he distributed
the names as if belonging exclusively, assigning to the Son the
name Lord, and to the Father, God. For the Scripture useth also
often to interchange them; as when it saith, (
And this is not all, but there is another remark to make: that if you say, “Because it is said ‘One God,’ therefore the word God doth not apply to the Son;” observe that the same holds of the Son also. For the Son also is called “One Lord,” yet we do not maintain that therefore the term Lord applies to Him alone. So then, the same force which the expression “One” has, applied to the Son, it has also, applied to the Father. And as the Father is not thrust out from being the Lord, in the same sense as the Son is the Lord, because He, the Son, is spoken of as one Lord; so neither does it cast out the Son from being God, in the same sense as the Father is God, because the Father is styled One God.
[7.] Now if any were to say, “Why did he make no
mention of the Spirit?” our answer might be this: His argument
was with idolaters, and the contention was about “gods many and
lords many.” And this is why, having called the Father, God, he
calls the Son, Lord. If now he ventured not to call the Father
Lord together with the Son, lest they might suspect him to be
speaking of two Lords; nor yet the Son, God, with the Father, lest
he might be supposed to speak of two Gods: why marvel at his not
having mentioned the Spirit? His contest was, so far, with the
Gentiles: his point, to signify that with us there is no
plurality of Gods. Wherefore he keeps hold continually of this
word, “One;” saying, “There is no God but One; and, to us
there is One God, and One Lord.” From which it is plain, that
to spare the weakness of the hearers he used this mode of
explanation, and for this reason made no mention at all of the
Spirit. For if it be not this, neither ought he to make mention
of the Spirit elsewhere, nor to join Him with the Father and the
Son. For if He be rejected from the Father and Son, much more
ought He not to be put in the same rank with them in the matter of
Baptism; where most especially the dignity of the Godhead appears
and gifts are bestowed which pertain to God alone to afford. Thus
then I have assigned the cause why in this place He is passed over
in silence. Now do thou if this be not the true reason, tell me,
why He is ranked with Them in Baptism? But thou canst not give
any other reason but His being of equal honor. At any rate, when
he has no such constraint upon him, he puts Him in the same rank,
saying thus: (
καὶ Πατρος, om. in rec. text.
[8.] “But some being used to the idol eat as of
a thing sacrificed to an idol, and their con
τοῦ εἰδωλοθύτου. rec. text. εἰδώλου.
“And their conscience being weak is defiled.” No where as yet doth he state his argument about the nature of the thing, but turns himself this way and that as concerning the conscience of the person partaking. For he was afraid lest in his wish to correct the weak person, he should inflict a heavy blow upon the strong one, and make him also weak. On which account he spares the one no less than the other. Nor doth he allow the thing itself to be thought of any consequence, but makes his argument very full to prevent any suspicion of the kind.
[9.]
[10.] But as he goes on, he discloses all the harm which was likely to arise from the matter. For the present, however, that which befel the brethren is his subject.
He did not say, “Your liberty is become a
stumbling-block,” nor did he positively affirm it that he might
not make them more shameless; but how? “Take heed;”
frightening them, and making them ashamed, and leading them to
disavow any such conduct. And he said not, “This your
knowledge,” which would have sounded more like praise; nor
“this your perfectness;” but, “your liberty;” a thing which
seemed to savor more of rashness and obstinacy and arrogance.
Neither said he, “To the brethren,” but, “To those of the
brethren who are weak;” enhancing his accusation from their not
even sparing the weak, and those too their brethren. For let it
be so that you correct them not, nor arouse them: yet why trip
them up,
οἰκοδομηθῆσεται, “established,”
“edified.”
After having said, “Take heed lest this your liberty become a stumbling-block,” he explains how and in what manner it becomes so: and he continually employs the term “weakness,” that the mischief may not be thought to arise from the nature of the thing, nor demons appear formidable. As thus: “At present,” saith he, “a man is on the point of withdrawing himself entirely from all idols; but when he sees you fond of loitering about them, he takes the circumstance for a recommendation and abides there himself also. So that not only his weakness, but also your ill-timed behavior, helps to further the plot against him; for it is you who make him weaker.”
βρώσει, rec. text γνώσει, Comp.
For there are two things which deprive you of excuse in this mischief; one, that he is weak, the other, that he is thy brother: rather, I should say, there is a third also, and one more terrible than all. What then is this? That whereas Christ refused not even to die for him, thou canst not bear even to accommodate thyself to him. By these means, you see, he reminds the perfect man also, what he too was before, and that for him He died. And he said not, “For whom even to die was thy duty;” but what is much stronger, that even Christ died for his sake. “Did thy Lord then not refuse to die for him, and dost thou so make him of none account as not even to abstain from a polluted table for his sake? Yea, dost thou permit him to perish, after the salvation so wrought, and, what is still more grievous, ‘for a morsel of meat?’ “For he said not, “for thy perfectness,” nor “for thy knowledge,” but “for thy meat.” So that the charges are four, and these extremely heavy: that it was a brother, that he was weak, and one of whom Christ made so much account as even to die for him, and that after all this for a “morsel of meat” he is destroyed.
Do you observe how quietly and gradually he hath brought their offence up to the very summit of iniquity? And again, he makes mention of the infirmity of the other sort: and so, the very thing which these considered to make for them, that he every where turns round upon their own head. And he said not, “Putting stumbling-blocks in their way,” but, “wounding;” so as by the force of his expression to indicate their cruelty. For what can be more savage than a man who wounds the sick? and yet no wound is so grievous as making a man to stumble. Often, in fact, is this also the cause of death.
But how do they “sin against Christ?” In one way, because He considers the concerns of His servants as His own; in another, because those who are wounded go to make up His Body and that which is part of Him: in a third way, because that work of His which He built up by His own blood, these are destroying for their ambition’s sake.
[11.]
Now these things might be seasonably spoken not to
them only, but also to us, apt as we are to esteem lightly the
salvation of our neighbors and to utter those satanical words. I
say, satanical: for the expression, “What care I, though such
an one stumble, and such another perish?” savors of his cruelty
and inhuman mind. And yet in that instance, the infirmity also of
those who were offended had some share in the result: but in our
case it is not so, sinning as we do in such a way as to offend even
the strong. For when we smite, and raven, and overreach, and use
the free as if they were slaves, whom is not this enough to
offend? Tell me not of such a man’s being a shoemaker, another
a dyer, another a brazier: but bear in mind that he is a believer
and a brother. Why these are they whose disciples we are; the
fishermen,
[12.] Think on these things, and esteem the pride of man to be nothing. But count the tent-maker as well as thy brother, as him that is borne upon a chariot and hath innumerable servants and struts in the market-place: nay, rather the former than the latter; since the term brother would more naturally be used where there is the greater resemblance. Which then resembles the fisherman? He who is supported by daily labor and hath neither servant nor dwelling, but is quite beset with privations; or that other who is surrounded with such vast pomp, and who acts contrary to the laws of God? Despise not then him that is more of the two thy brother, for he comes nearer to the Apostolic pattern.
“Not however,” say you, “of his own accord, but by compulsion; for he doeth not this of his own mind.” How comes this? Hast thou not heard, “Judge not, that ye be not judged?” But, to convince thyself that he doeth it not against his inclination, approach and give him ten thousand talents of gold, and thou shalt see him putting it away from him. And thus, even though he have received no wealth by inheritance from his ancestors, yet when it is in his power to take it, and he lets it not come near him neither adds to his goods, he exhibits a mighty proof of his contempt of wealth. For so John was the son of Zebedee that extremely poor man: yet I suppose we are not therefore to say that his poverty was forced upon him.
Whensoever then thou seest one driving nails, smiting with a hammer, covered with soot, do not therefore hold him cheap, but rather for that reason admire him. Since even Peter girded himself, and handled the dragnet, and went a fishing after the Resurrection of the Lord.
And why say I Peter? For this same Paul himself,
after his incessant runnings to and fro and all those vast
miracles, standing in a tent-maker’s shop, sewed hides
together: while angels were reverencing him and demons
trembling. And he was not ashamed to say, (
But you will say, “Who is there now to be compared with the virtue of Paul?” I too am aware that there is no one, yet not on this account are those who live now to be despised: for if for Christ’s sake thou give honor, though one be last of all, yet if he be a believer he shall justly be honored. For suppose a general and a common soldier both present themselves before you, being friends of the king, and you open your house to both: in which of their persons would you seem to pay most honor to the king? Plainly in that of a soldier. For there were in the general, beside his loyalty to the king, many other things apt to win such a mark of respect from you: but the soldier had nothing else but his loyalty to the king.
Wherefore God bade us call to our suppers and
our feasts the lame, and the maimed, and those who cannot repay us;
for these are most of all properly called good deeds which are done
for God’s sake. Whereas if thou entertain some great and
distinguished man, it is not such pure mercy, what thou doest:
but some portion many times is assigned to thyself also,
μερίζεταί τι πρὸς σε.
And why need I say this about the saints? Since he
who seeks, even from God, the reward of his labors in the present
life and follows after virtue for this world’s good, is sure to
diminish his recompense. But he that asks for all his crowns
wholly there, is found far more admirable; like that Lazarus, who
even now is “receiving” (St.
ἀνήγαγε.
These let us also imitate. For so shall we be
visited with a return of all our good deeds and that abundantly,
because we do all with such a mind as this: so shall we obtain
also the
Am I not an Apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?
Inasmuch as he had said, “If meat make my brother to stumble I will eat no flesh forever;” a thing which he had not yet done, but professed he would do if need require: lest any man should say, “Thou vauntest thyself at random, and art severe in discourse, and utterest words of promise, a thing easy to me or to any body; but if these sayings come from thy heart, shew by deeds something which thou hast slighted in order to avoid making thy brother stumble:” for this cause, I say, in what follows he is compelled to enter on the proof of this also, and to point out how he was used to forego even things permitted that he might not give offence, although without any law to enforce his doing so.
And we are not yet come to the admirable part
of the matter: though it be admirable that he abstain even from
things lawful to avoid offence: but it is his habit of doing so
at the cost of so much trouble and danger The reading here adopted is Savile’s.
Not because they would otherwise be made to
stumble, but because his not receiving would edify them A slight transposition has been made here: the
sense seeming to require it. ἐκ
περιουσίας.
Now if he did more than was enacted lest they should take offence, and abstained from permitted things to edify others; what must they deserve who abstain not from idol sacrifices? and that, when many perish thereby? a thing which even apart from all scandal one ought to shrink from, as being “the table of demons.”
The sum therefore of this whole topic is this which he works out in many verses. But we must resume it and make a fresh entrance on what he hath alleged. For neither hath he set it down thus expressly as I have worded it; nor doth he leap at once upon it; but begins from another topic, thus speaking;
[2.] “Am I not an Apostle?” For
besides all that hath been said, this also makes no small
difference that Paul himself is the person thus conducting
himself. As thus: To prevent their alleging, “You may taste
of the sacrifices, sealing i.e. making the sign of the Cross: σφραγίζοντι.
Thus, to hinder their saying, “True; thou didst not receive, but the reason thou didst not was its not being lawful;” he sets down therefore first the causes why he might reasonably have received, had he been willing to do so.
Further: that there might not seem to be any thing
invidious in regard of Peter and such as Peter, in his saying these
things, (for they did not use to decline receiving;) he first shows
that they had authority to receive, and then that no one might say,
“Peter had authority to receive but thou hadst not,” he
possesses the hearer beforehand with these encomiums of himself.
And perceiving that he must praise
“Am I not an Apostle? am I not free?” i.e. “have I not authority over myself? am I under any, to overrule me and forbid my receiving?”
“But they have an advantage over you, in having been with Christ.”
“Nay, neither is this denied me.” With a view to which he saith,
“Have I not seen Jesus Christ our Lord?” For
“last of all,” (c.
“What then, though thou be ‘an Apostle,’ and ‘free,’ and hast ‘seen Christ,’ if thou hast not exhibited any work of an Apostle; how then can it be right for thee to receive?” Wherefore after this he adds,
“Are not ye my work in the Lord?” For this is the great thing; and those others avail nothing, apart from this. Even Judas himself was “an Apostle,” and “free,” and “saw Christ;” but because he had not “the work of an Apostle,” all those things profited him not. You see then why he adds this also, and calls themselves to be witnesses of it.
Moreover, because it was a great thing which he had uttered, see how he chastens it, adding, “In the Lord:” i.e., “the work is God’s, not mine.”
Do you see how far he is from enlarging here without necessity? And yet he had the whole world to speak of, and barbarous nations, and sea and land. However, he mentions none of these things, but carries his point by concession, and even granting more than he need. As if he had said, “Why need I dwell on things over and above, since these even alone are enough for my present purpose? I speak not, you will observe, of my achievements in other quarters, but of those which have you for witnesses. Upon which it follows that if from no other quarter, yet from you I have a right to receive. Nevertheless, from whom I had most right to receive, even you whose teacher I was, from those I received not.”
“If to others I am not an Apostle, yet at least I
am to you.” Again, he states his point by concession. For the
whole world had him for its Apostle. “However,” saith he,
“I say not that, I am not contending nor disputing, but what
concerns you I lay down. ‘For the seal of mine Apostleship are
ye:’” i.e., its proof. “Should any one, moreover, desire
to learn whence I am an Apostle, you are the persons whom I bring
forward: for all the signs of an Apostle have I exhibited among
you, and not one have I failed in.” As also he speaks in the
Second Epistle, saying, (
[3.]
Wherefore, from what was before alleged and from my having instructed you and from this which I have now said, I have matter sufficient to make my defence to you: and all who examine me I meet upon this ground, alleging both what has gone before and this which follows: “Have we no right to eat and to drink? have we no right to lead about a wife that is a believer? “Yet for all this, having it I abstain?”
What then? did he not use to eat or to drink?
“Have we no right to lead about a wife that is a believer, even as the rest of the Apostles, and the brethren of the Lord, and Cephas?” Observe his skilfulness. The leader of the choir stands last in his arrangement: since that is the time for laying down the strongest of all one’s topics. Nor was it so wonderful for one to be able to point out examples of this conduct in the rest, as in the foremost champion and in him who was entrusted with the keys of heaven. But neither does he mention Peter alone, but all of them: as if he had said, Whether you seek the inferior sort or the more eminent, in all you find patterns of this sort.
For the brethren too of the Lord, being freed from
their first unbelief (vid. S.
(See his humility of mind and his soul pure from envy, how he takes care not to conceal him whom he knew to be a partaker with himself in this perfection.) For if the other things be common, how is not this common? Both they and we are apostles and are free, and have seen Christ, and have exhibited the works of Apostles. Therefore we likewise have a right both to live without working and to be supported by our disciples.
[4.]
Nor is he satisfied with one example. For to him who is rather simple and dull, this also is wont to come as a great refreshment, viz. their seeing the common custom also going along with the laws of God. Wherefore he proceeds to another topic also and says, “Who planteth a vineyard, and eateth not of the fruit thereof?” For as by the former he indicated his dangers, so by this his labor and abundant travail and care.
He adds likewise a third example, saying, “Who feedeth a flock, and eateth not of the milk thereof?” He is exhibiting the great concern which it becomes a teacher to show for those who are under his rule. For, in fact, the Apostles were both soldiers and husbandmen and shepherds, not of the earth nor of irrational animals, nor in such wars as are perceptible by sense; but of reasonable souls and in battle array with the demons.
It also must be remarked how every where he
preserves moderation, seeking the useful only, not the
extraordinary. For he said not, “What soldier serveth and is
not enriched?” but, “What soldier ever serveth at his own
charges?” Neither did he say, “Who planteth a vineyard, and
gathereth not gold, or spareth to collect the whole fruit?” but,
“Who eateth not of the fruit thereof?” Neither did he say,
“Who feedeth a flock, and maketh not merchandize of the
lambs?” But what? “And eateth not of the milk thereof?”
Not of the lambs, but of the milk; signifying, that a little relief
should be enough for the teacher, even his necessary food alone.
(This refers to those who would devour all and gather the whole of
the fruit.) “So likewise the Lord ordained,” saying, “The
laborer is worthy of his food.” (St.
And not this only doth he establish by his illustrations, but he shows also what kind of man a priest ought to be. For he ought to possess both the courage of a soldier and the diligence of a husbandman and the carefulness of a shepherd, and after all these, to seek nothing more than necessaries.
[5.] Having shewn, as you see, both from the Apostles, that it is not forbidden the teacher to receive, and from illustrations found in common life, he proceeds also to a third head, thus saying,
For since he had hitherto alleged nothing out of the
Scriptures, but put forward the common custom; “think not,”
saith he, “that I am confident in these alone, nor that I go to
the opinions of men for the ground of these enactments. For I can
shew that these things are
And on what account hath he mentioned this, having the example of the priests? Wishing to establish it far beyond what the case required. Further, lest any should say, “And what have we to do with the saying about the oxen?” he works it out more exactly, saying, “Is it for the oxen that God careth;” Doth God then, tell me, take no care for oxen? Well, He doth take care of them, but not so as to make a law concerning such a thing as this. So that had he not been hinting at something important, training the Jews to mercy in the case of the brutes, and through these, discoursing with them of the teachers also; he would not have taken so much interest as even to make a law to forbid the muzzling of oxen.
Wherein he points out another thing likewise, that the labor of teachers both is and ought to be great.
And again another thing. What then is
this? That whatever is said by the Old Testament respecting care
for brutes, in its principal meaning bears on the instruction of
human beings: as in fact do all the rest: the precepts, for
example, concerning various garments; and those concerning
vineyards and seeds and not making the ground bear divers crops, διάφορον ποιεῖν τὴν
γῆν. See
And see how in what follows he doth not even confirm it, as being clear and self-evident. For having said, “Is it for the oxen that God careth?” he added, “or saith he it altogether for our sake?” Not adding even the “altogether” at random, but that he might not leave the hearer any thing whatever to reply.
And he dwells upon the metaphor, saying and declaring, “Yea for our sakes it was written, because he who ploweth ought to plow in hope;” i.e., the teacher ought to enjoy the returns of his labors; “and he that thresheth ought to thresh in hope of partaking.” And observe his wisdom in that from the seed he transferred the matter to the threshing floor; herein also again manifesting the many toils of the teachers, that they in their own persons both plough and tread the floor. And of the ploughing, because there was nothing to reap, but labor only, he used the word, “hope;” but of treading the floor he presently allows the fruit, saying, “He that thresheth is a partaker of his hope.”
Further, lest any should say, “Is this then the return for so many toils,” he adds, “in hope,” i.e., “which is to come.” No other thing therefore doth the mouth of this animal being unmuzzled declare than this; that the teachers who labor ought also to enjoy some return.
[6.]
Lo, he adds also a fourth argument for the duty of yielding support. For since he had said, “What soldier ever serveth at his own charges?” and, “who planteth a vineyard?” and, “who feedeth a flock?” and introduced the ox that treadeth the corn; he points out likewise another most reasonable cause on account of which they might justly receive; viz. having bestowed much greater gifts, no more as having labored only. What is it then? “if we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things?” Seest thou a most just allegation and fuller of reason than all the former? for “in those instances,” says he, “carnal is the seed, carnal also is the fruit; but here not so, but the seed is spiritual, the return carnal.” Thus, to prevent high thoughts in those who contribute to their teachers, he signified that they receive more than they give. As if he had said, “Husbandmen, whatsoever they sow, this also do they receive; but we, sowing in your souls spiritual things, do reap carnal.” For such is the kind of support given by them. Further, and still more to put them to the blush.
See also again another argument, and this too from
examples though not of the same kind. For it is not Peter whom he
mentions here nor the Apostles, but certain other spurious ones,
with whom he afterwards enters into combat, and concerning whom he
says, ( προανακρούεται.
And having said, “do not we yet more?” he does not prove why yet more, but leaves it to their consciences to convince them of that, wishing at the same time both to alarm and to abash them more thoroughly.
[7.] Nevertheless, we did not use this right;” i.e., “did not receive.” Do you see, when he had by so many reasons before proved that receiving is not unlawful, how he next says, “we receive not,” that he might not seem to abstain as from a thing forbidden? “For not because it is unlawful,” saith he, “do I not receive; for it is lawful and this we have many ways shown: from the Apostles; from the affairs of life, the soldier, the husbandman, and the shepherd; from the law of Moses; from the very nature of the case, in that we have sown unto you spiritual things; from what yourselves have done to others.” But as he had laid down these things, lest he should seem to put to shame the Apostles who were in the habit of receiving; abashing them and signifying that not as from a forbidden thing doth he abstain from it: so again, lest by his large store of proof and the examples and reasonings by which he had pointed out the propriety of receiving, he should seem to be anxious to receive himself and therefore to say these things; he now corrects it. And afterwards he laid it down more clearly where he says, “And I wrote not these things, that it may be so done in my case;” but here his words are, “we did not use this right.”
And what is a still greater thing, neither could any
have this to say, that being in abundance we declined using it;
rather, when necessity pressed upon us we would not yield to the
necessity. Which also in the second Epistle he says; “I robbed
other Churches, taking wages of them that I might minister unto
you; and when I was present with you, and was in want, I was not a
burden on any man.” ( The reading seems imperfect, and unintelligible:
it is rendered as if it were, οὐκ ἐπὶ τῷ
ἐγκοπὴν μόνον δοῦναι.
[8.] These things also let us listen to, beloved; that we may not despise those who are offended, nor, “cause any hindrance to the Gospel of Christ;” that we may not betray our own salvation. And say not thou to me when thy brother is offended, “this or that, whereby he is offended, hath not been forbidden; it is permitted.” For I have something greater to say to thee: “although Christ Himself have permitted it, yet if thou seest any injured, stop and do not use the permission.” For this also did Paul; when he might have received, Christ having granted permission, he received not. Thus hath our Lord in His mercy mingled much gentleness with His precepts that it might not be all merely of commandment, but that we might do much also of our own mind. Since it was in His power, had He not been so minded, to extend the commandments further and to say, “he who fasts not continually, let him be chastised; he who keeps not his virginity, let him be punished; he that doth not strip himself of all that he hath, let him suffer the severest penalty.” But he did not so, giving thee occasion, if thou wilt, to be forward in doing more. Wherefore both when He was discoursing about virginity, He said, “He that is able to receive, let him receive it:” and in the case of the rich man, some things He commanded, but some He left to the determination of his mind. For He said not, “Sell what thou hast,” but, “If thou wilt be perfect, sell.”
But we are not only not forward to do more, and to
go beyond the precepts, but we fall very short even of the measure
of things commanded.
“But he pretends,” saith one, “this tremor and weakness.” And dost thou not fear lest a thunderbolt from heaven, kindled by this word, should fall upon thee? (For I am bursting with wrath: bear with me.) Thou, I say, pampering and fattening thyself and extending thy potations to the dead of night and comforting thyself in soft coverlets, dost not deem thyself liable to judgment, so lawlessly using the gifts of God: (for wine was not made that we should be drunken; nor food, that we should pamper our appetites; nor meats, that we should distend the belly.) But from the poor, the wretched, from him that is as good as dead, from him demandest thou strict accounts, and dost thou not fear Christ’s tribunal, so full of all awfulness and terror? Why, if he do play the hypocrite, he doth it of necessity and want, because of thy cruelty and inhumanity, requiring the use of such masks and refusing all inclination to mercy. For who is so wretched and miserable as without urgent necessity, for one loaf of bread, to submit to such disgrace, and to bewail himself and endure so severe a punishment? So that this hypocrisy of his goeth about, the herald of thine inhumanity. For since by supplicating and beseeching and uttering piteous expressions and lamenting and weeping and going about all day, he doth not obtain even necessary food, he devised perhaps even this contrivance also, the disgrace and blame whereof falls not so much on himself as on thee: for he indeed is meet to be pitied because he hath fallen into so great necessity; but we are worthy of innumerable punishments because we compel the poor to suffer such things. For if we would easily give way, never would he have chosen to endure such things.
And why speak I of nakedness and trembling? For I will tell a thing yet more to be shuddered at, that some have been compelled even to deprive their children of sight at an early age in order that they might touch our insensibility. For since when they could see and went about naked, neither by their age nor by their misfortunes could they win favor of the unpitying, they added to so great evils another yet sterner tragedy, that they might remove their hunger; thinking it to be a lighter thing to be deprived of this common light and that sunshine which is given to all, than to struggle with continual famine and endure the most miserable of deaths. Thus, since you have not learned to pity poverty, but delight yourselves in misfortunes, they satisfy your insatiable desire, and both for themselves and for us kindle a fiercer flame in hell.
[9.] And to convince you that this is the reason
why these and such like things are done, I will tell you of an
acknowledged proof which no man can gainsay. There are other poor
men, of light and unsteady minds and not knowing how to bear
hunger, but rather enduring every thing than it. These having
often tried to deal with us by piteous gestures and words and
finding that they availed nothing, have left off those
supplications and henceforward our very wonder-workers are
surpassed by them, some chewing the skins of worn-out shoes, and
some fixing sharp nails into their heads, others lying about in
frozen pools with naked stomachs, and others enduring different
things yet more horrid than these, that they may draw around them
the ungodly spectators. And thou, while these things are going
on, standest laughing and wondering the while and making a fine
show of other men’s miseries, our common nature disgracing
itself. And what could a fierce demon do more? Next, you give
him money in abundance that he may do these things more promptly.
And to him that prays and calls on God and approaches with modesty,
you vouchsafe neither an answer nor a look: rather you utter to
him, continually teazing you, those disgusting expressions,
“Ought this fellow to live? or at all to breathe and see this
sun?” whereas to the other sort you are both cheerful and
liberal, as though you were appointed to dispense the prize of that
ridiculous and Satanic unseemliness. Wherefore with more
propriety to those who appoint these sports and bestow nothing till
they see others punishing themselves, might these words be
addressed, “Ought
“But I do not compel them,” say you. What else but compelling is it, I should like to know? Those who are more modest and shed tears and invoke God, thou art impatient even of listening to; but for these thou both findest silver in abundance and bringest around thee many to admire them.
“Well, let us leave off,” say you,
“pitying them. And dost thou too enjoin this?” Nay, it is
not pity, O man, to demand so severe a punishment for a few pence,
to order men to maim themselves for necessary food and cut into
many pieces the skin of their head so mercilessly and pitifully.
“Gently,” say you, “for it is not we who pierce those
heads.” Would it were thou, and the horror would not be so
horrible. For he that slays a man does a much more grievous χαλεπώτερον; the
sense seems to require “less grievous:” perhaps the
negative has slipped out of the text.
And all this in Antioch, where men were first called Christians, wherein are bred the most civilized of mankind, where in old time the fruit of charity flourished so abundantly. For not only to those at hand but also to those very far off, they used to send, and this when famine was expected.
[10.] What then ought we to do? say you. To
cease from this savage practice: and to convince all that are in
need that by doing these things they will gain nothing, but if they
modestly approach they shall find your liberality great. Let them
be once aware of this, even though they be of all men most
miserable, they will never choose to punish themselves so severely,
I pledge myself; nay, they will even give you thanks for delivering
them both from the mockery and the pain of that way of life. But
as it is, for charioteers you would let out even your own children,
and for dancers you would throw away your very souls, while for
Christ an hungered you spare not the smallest portion of your
substance. But if you give a little silver, you think as much of
it as if you had laid out all you have, not knowing that not the
giving but the giving liberally, this is true almsgiving.
Wherefore also it is not those simply who give whom the prophet
proclaims and calls happy, but those who bestow liberally. For he
doth not say simply, He hath given, but what? (
[11.] But what is their constant talk? “He hath,” they say, “the common church-allowance.” And what is that to thee? For thou wilt not be saved because I give; nor if the Church bestow hast thou blotted out thine own sins. For this cause givest thou not, because the Church ought to give to the needy? Because the priests pray, wilt thou never pray thyself? And because others fast, wilt thou be continually drunken? Knowest thou not that God enacted not almsgiving so much for the sake of the poor as for the sake of the persons themselves who bestow?
But dost thou suspect the priest? Why this thing
itself, to begin with, is a grievous sin. However, I will not
examine the matter too nicely. Do thou it all in thine own
person, and so shalt thou reap a double reward. Since in fact,
what we say in behalf of almsgiving, we say not, that thou
shouldest offer to us, but that thou shouldest thyself minister by
thine own hands. For if thou bringest thine alms to me, perhaps
thou mayest even be led captive by vain-glory, and oftentimes
likewise thou shalt go away offended through suspicion of something
Let us not then put forward these pretexts, nor account it an excuse that the Church is wealthy. But when you see the greatness of her substance, bear in mind also the crowds of poor who are on her list, the multitudes of her sick, her occasions of endless expenses. Investigate, scrutinize, there is none to forbid, nay, they are even ready to give you an account. But I wish to go much farther. Namely, when we have given in our accounts and proved that our expenditure is no less than our income, nay, sometimes more, I would gladly ask you this further question: When we depart hence and shall hear Christ saying, “Ye saw me hungry, and gave me no meat; naked, and ye clothed me not;” what shall we say? what apology shall we make? Shall we bring forward such and such a person who disobeyed these commands? or some of the priests who were suspected? “Nay, what is this to thee? for I accuse thee,” saith He, “of those things wherein thou hast thyself sinned. And the apology for these would be, to have washed away thine own offences, not to point to others whose errors have been the same as thine.”
In fact, the Church through your meanness is compelled to have such property as it has now. Since, if men did all things according to the apostolical laws, its revenue should have been your good will, which were both a secure chest and an inexhaustible treasury. But now when ye lay up for yourselves treasures upon the earth and shut up all things in your own stores, while the Church is compelled to be at charges with bands of widows, choirs of virgins, sojournings of strangers, distresses of foreigners, the misfortunes of prisoners, the necessities of the sick and maimed, and other such like causes, what must be done? Turn away from all these, and block up so many ports? Who then could endure the shipwrecks that would ensue; the weepings, the lamentations, the wailings which would reach us from every quarter?
Let us not then speak at random what comes into our mind. For now, as I have just said, we are really prepared to render up our accounts to you. But even if it were the reverse, and ye had corrupt teachers plundering and grasping at every thing, not even so were their wickedness an apology for you. For the Lover of mankind and All-wise, the Only-Begotten Son of God, seeing all things, and knowing the chance that in so great length of time and in so vast a world there would be many corrupt priests; lest the carelessness of those under their rule should increase through their neglect, removing every excuse for indifference; “In Moses’ seat,” saith He, “sit the Scribes and the Pharisees; all things, therefore, whatsoever they bid you, these do ye, but do not ye after their works:” implying, that even if thou hast a bad teacher, this will not avail thee, shouldest thou not attend to the things which are spoken. For not from what thy teacher hath done but from what thou hast heard and disobeyed, from that, I say, doth God pass his sentence upon thee. So that if thou doest the things commanded, thou shalt then stand with much boldness: but if thou disobey the things spoken, even though thou shouldest show ten thousand corrupt priests, this will not plead for thee at all. Since Judas also was an apostle, but nevertheless this shall never be any apology for the sacrilegious and covetous. Nor will any be able when accused to say, “Why the Apostle was a thief and sacrilegious, and a traitor;” yea, this very thing shall most of all be our punishment and condemnation that not even by the evils of others were we corrected. For this cause also these things were written that we might shun all emulation of such things.
Wherefore, leaving this person and that, let us take heed to ourselves. For “each of us shall give account of himself to God.” In order therefore that we may render up this account with a good defence, let us well order our own lives and stretch out a liberal hand to the needy, knowing that this only is our defence, the showing ourselves to have rightly done the things commanded; there is no other whatever. And if we be able to produce this, we shall escape those intolerable pains of hell, and obtain the good things to come; unto which may we all attain, by the grace and mercy of our Lord Jesus Christ, with Whom, to the Father and the Holy Ghost, be glory, power, and honor, now and ever, and world without end. Amen.
Know ye not that they which minister about sacred things eat of the temple? and they which wait upon the altar have their portion with the altar? Even so did the Lord ordain that they which proclaim the Gospel should live of the Gospel.
He takes great care to show that the receiving was not forbidden. Whereupon having said so much before, he was not content but proceeds also to the Law, furnishing an example closer to the point than the former. For it was not the same thing to bring forward the oxen and to adduce the law expressly given concerning priests.
But consider, I pray, in this also the wisdom of Paul, how he mentions the matter in a way to give it dignity. For he did not say, “They which minister about sacred things receive of those who offer them.” But what? “They eat of the temple:” so that neither they who receive may be blamed nor they who give may be lifted up. Wherefore also what follows he hath set down in the same way.
For neither did he say, “They which wait upon the altar receive of them which sacrifice,” but, “have their portion with the altar.” For the things offered now no longer belonged to those who offered them, but to the temple and the altar. And he said not, “They receive the holy things,” but, they “eat of the temple,” indicating again their moderation, and that it behoves them not to make money nor to be rich. And though he say that they have their portion “with the altar,” he doth not speak of equal distribution but of relief given them as their due. And yet the case of the Apostles was much stronger. For in the former instance the priesthood was an honor, but in the latter it was dangers and slaughters and violent deaths. Wherefore all the other examples together did not come up to the saying, “If we sowed unto you spiritual things:” since in saying, “we sowed,” he points out the storms, the danger, the snares, the unspeakable evils, which they endured in preaching. Nevertheless, though the superiority was so great, he was unwilling either to abase the things of the old law or to exalt the things which belong to himself: nay he even contracts his own, reckoning the superiority not from the dangers, but from the greatness of the gift. For he said not, “if we have jeoparded ourselves” or “exposed ourselves to snares” but “if we sowed unto you spiritual things.”
And the part of the priests, as far as possible, he exalts, saying, “They which minister about sacred things,” and “they that wait upon the altar,” thereby intending to point out their continual servitude and patience. Again, as he had spoken of the priests among the Jews, viz. both the Levites and the Chief Priests, so he hath expressed each of the orders, both the inferior and the superior; the one by saying, “they which minister about sacred things,” and the other by saying, “they which wait upon the altar.” For not to all was one work commanded; but some were entrusted with the coarser, others with the more exalted offices. Comprehending therefore all these, lest any should say, “why talk to us of the old law? knowest thou not that ours is the time of more perfect commandments?” after all those topics he placed that which is strongest of all, saying,
Nor doth he even here say that they are supported by men, but as in the case of the priests, of “the temple” and “of the altar,” so likewise here, “of the Gospel;” and as there he saith, “eat,” so here, “live,” not make merchandize nor lay up treasures. “For the laborer,” saith He, “is worthy of his hire.”
[2.]
What then if thou hast not used them now, saith one, but intendest to use them at a future time, and on this account sayest these things. Far from it; for he speedily corrected the notion, thus saying;
“And I write not these things that it may be so done in my case.”
And see with what vehemence he disavows and repels the thing:
“For it were good for me rather to die, than that any man should make my glorying void.”
And not once nor twice, but many times he uses this
expression. For above he said, “We
[Better, “None of these preogatives,”
such as freedom from restrictions as to food, freedom to marry, and
authority to claim maintenance from the churches. Edwards in
lo. C.]
“For it were good for me rather to die,” saith he, “than that any man should make my glorying void.”
He said not, “that any man should abolish my law,” but, “my glorying.” For lest any should say, “he doth it indeed but not cheerfully, but with lamentation and grief,” willing to show the excess of his joy and the abundance of his zeal, he even calls the matter “glorying.” So far was he from vexing himself that he even glories, and chooses rather to die than to fall from this “glorying.” So much dearer to him even than life itself was that proceeding of his.
[3.] Next, he exalts it from another consideration also, and signifies that it was a great thing, not that he might show himself famous, (for far was he from that disposition,) but to signify that he rejoices, and with a view more abundantly to take away all suspicion. For on this account, as I before said, he also called it a glorying: and what saith he?
What sayest thou? tell me. “If thou preach the Gospel, it is nothing for thee to glory of, but it is, if thou make the Gospel of Christ without charge?” Is this therefore greater than that? By no means; but in another point of view it hath some advantage, inasmuch as the one is a command, but the other is a good deed of my own free-will: for what things are done beyond the commandment, have a great reward in this respect: but such as are in pursuance of a commandment, not so great: and so in this respect he says, the one is more than the other; not in the very nature of the thing. For what is equal to preaching; since it maketh men vie even with the angels themselves. Nevertheless since the one is a commandment and a debt, the other a forwardness of free-will, in this respect this is more than that. Wherefore he saith, explaining the same, what I just now mentioned:
“For if I do this of mine own will, I have a
reward, but if not of mine own will, a stewardship is entrusted to
me;” taking the words of mine own “will” and “not of mine
own will,” of its being committed or not committed to him. And
thus we must understand the expression, “for necessity is laid
upon me;” not as though he did aught of these things against his
will, God forbid, but as though he were bound by the things
commanded, and for contradistinction to the liberty in receiving
before mentioned. Wherefore also Christ said to the disciples,
(St.
“What then is my reward? That when I preach the Gospel, I may make the Gospel without charge.” What then, tell me, hath Peter no reward? Nay, who can ever have so great an one as he? And what shall we say of the other Apostles? How then said he, “If I do this of mine own will I have a reward, but if not of mine own will, a stewardship is entrusted to me?” Seest thou here also his wisdom? For he said not, “But if not of mine own will,” I have no reward, but, “a stewardship is committed unto me:” implying that even thus he hath a reward, but such as he obtains who hath performed what was commanded, not such as belongs to him who hath of his own resources been generous and exceeded the commandment.
“What then is the reward? That, when I
preach the Gospel,” saith he, “I may make the Gospel without
charge, so as not to use to the full my right in the Gospel.”
See how throughout he uses the term “right,” intimating this,
as I have often observed; that neither are they who receive worthy
of blame. But he added, “in the Gospel,” partly to show the
reasonableness of it, partly also to forbid our carrying the matter
out into every case. For the teacher ought to receive, but not
the mere drone also. [Chrysostom’s view of this difficult passage
appears to be: “If my preaching the Gospel is an optional
thing, I have a reward; if on the other hand it is not optional but
obligatory, then reward is out of the question (
Here again he introduces another high step in advance. For a great thing it is even not to receive, but this which he is about to mention is much more than that. What then is it that he says? “Not only have I not received,” saith he,” not only have I not used this right, but I have even made myself a slave, and in a slavery manifold and universal. For not in money alone, but, which was much more than money, in employments many and various have I made good this same rule: and I have made myself a slave when I was subject to none, having no necessity in any respect, (for this is the meaning of, “though I was free from all men;”) and not to any single person have I been a slave, but to the whole world.”
Wherefore also he subjoined, “I brought myself under bondage to all.” That is, “To preach the Gospel I was commanded, and to proclaim the things committed to my trust; but the contriving and devising numberless things beside, all that was of my own zeal. For I was only under obligation to invest the money, whereas I did every thing in order to get a return for it, attempting more than was commanded.” Thus doing as he did all things of free choice and zeal and love to Christ, he had an insatiable desire for the salvation of mankind. Wherefore also he used to overpass by a very great deal the lines marked out, in every way springing higher than the very heaven.
[5.] Next, having mentioned his servitude, he describes in what follows the various modes of it. And what are these?
“To them that are under the law, as under the law, not being myself under the law, that I might gain them that are under the law.” Either it is the explanation of what went before, or he hints at some other thing besides the former: calling those Jews, who were such originally and from the first: but “under the law,” the proselytes, or those who became believers and yet adhered to the law. For they were no longer as Jews, yet ‘under the law.’ And when was he under the law? When he shaved his head; when he offered sacrifice. Now these things were done, not because his mind changed, (since such conduct would have been wickedness,) but because his love condescended. For that he might bring over to this faith those who were really Jews, he became such himself not really, showing himself such only, but not such in fact nor doing these things from a mind so disposed. Indeed, how could he, zealous as he was to convert others also, and doing these things only in order that he might free others who did them from that degradation?
Then, lest any should think that the matter was a change of mind, he added, “not being without law to God, but under law to Christ;” i.e., “so far from being without law, I am not simply under the Law, but I have that law which is much more exalted than the older one, viz. that of the Spirit and of grace.” Wherefore also he adds, “to Christ.” Then again, having made them confident of his judgment, he states also the gain of such condescension, saying, “that I might gain them that are without law.” And every where he brings forward the cause of his condescension, and stops not even here, but says,
Next, not to waste time by naming all severally, he saith, “I am become all things to all men, that I may by all means save some.”
Seest thou how far it is carried? “I am
become all things to all men,” not expecting, however, to save
all, but that I may save though it be but a few. And so great
care and service have I undergone, as one naturally would who was
about saving all, far however from hoping to gain all: which was
truly magnanimous πολὺ μέγα.
“That is, that I may seem also myself to have added some contribution of mine own, and may partake of the crowns laid up for the faithful. For as he spake of “living of the Gospel,” i.e., of the believers; so also here, “that I may be a joint partaker in the Gospel, that I may be able to partake with them that have believed in the Gospel.” Do you perceive his humility, how in the recompense of rewards he places himself as one of the many, though he had exceeded all in his labors? whence it is evident that he would in his reward also. Nevertheless, he claims not to enjoy the first prize, but is content if so be he may partake with the others in the crowns laid up for them. But these things he said, not because he did this for any reward, but that hereby at least he might draw them on, and by these hopes might induce them to do all things for their brethren’s sake. Seest thou his wisdom! Seest thou the excellency of his perfection? how he wrought beyond the things commanded, not receiving when it was lawful to receive. Seest thou the exceeding greatness of his condescension? how he that was “under law to Christ,” and kept that highest law, “to them that were without law,” was “as one without law,” to the Jews, as a Jew, in either kind showing himself preeminent, and surpassing all.
[6.] This also do thou, and think not being eminent, that thou lowerest thyself, when for thy brother’s sake thou submittest to some abasement. For this is not to fall, but to descend. For he who falls, lies prostrate, hardly to be raised up again; but he who descends shall also rise again with much advantage. As also Paul descended indeed alone, but ascended with the whole world: not acting a part, for he would not have sought the gain of them that are saved had he been acting. Since the hypocrite seeks men’s perdition, and feigns, that he may receive, not that he may give. But the apostle not so: as a physician rather, as a teacher, as a father, the one to the sick, the other to the disciple, the third to the son, condescends for his correction, not for his hurt; so likewise did he.
To show that the things which have been stated were
not pretence; in a case where he is not compelled to do or say any
such thing but means to express his affection and his confidence;
hear him saying, (
Let us not then despair, but even though thou be a
reviler, or covetous, or whatsoever thou art, consider that Paul
was (
[7.] Where now are they who build up the necessity
of fate against the freedom of the will? Let them hear these
things, and let their mouths be stopped. For there is nothing to
hinder him that willeth to become good, even though before he
should be one of the vilest. And in fact we are more aptly
disposed that way, inasmuch as virtue is agreeable to our nature,
and vice contrary to it, even as sickness and health. For God
hath given us eyes, not that we may look wantonly, but that,
admiring his handi-work, we may worship the Creator. And that
this is the use of our eyes is evident from the things which are
seen. For the lustre of the sun and of the sky we see from an
immeasurable distance, but a woman’s beauty one cannot discern so
far off. Seest thou that for this end our eye was chiefly
given? Again, he made the ear that
And that what I say may become more evident, let us suppose for argument’s sake one man having a wife, yet defiling the marriage-bed of his neighbor and taking pleasure in this wicked robbery, enjoying his paramour. Then let us again oppose to him another who loves his own spouse. And that the victory may be greater and more evident, let the man who enjoys his own wife only, have a fancy also for the other, the adulteress, but restrain his passion and do nothing evil: (although neither is this pure chastity.) However, granting more than is necessary, that you may convince yourself how great is the pleasure of virtue, for this cause have we so framed our story.
Now then, having brought them together, let us ask them accordingly, whose is the pleasanter life: and you will hear the one glorying and exulting in the conquest over his lust: but the other—or rather, there is no need to wait to be informed of any thing by him. For thou shalt see him, though he deny it times without number, more wretched than men in a prison. For he fears and suspects all, both his own wife and the husband of the adulteress and the adulteress herself, and domestics, and friends, and kinsmen, and walls, and shadows, and himself, and what is worst of all, he hath his conscience crying out against him, barking aloud every day. But if he should also bring to mind the judgment-seat of God, he will not be able even to stand. And the pleasure is short: but the pain from it unceasing. For both at even, and in the night, in the desert and the city and every where, the accuser haunts him, pointing to a sharpened sword and the intolerable punishment, and with that terror consuming and wasting him. But the other, the chaste person, is free from all these things, and is at liberty, and with comfort looks upon his wife, his children, his friends, and meets all with unembarrassed eyes. Now if he that is enamored but is master of himself enjoy so great pleasure, he that indulges no such passion but is truly chaste, what harbor, what calm will be so sweet and serene as the mind which he will attain? And on this account you may see few adulterers but many chaste persons. But if the former were the pleasanter, it would be preferred by the greater number. And tell me not of the terror of the laws. For this is not that which restrains them, but the excessive unreasonableness, and the fact that the pains of it are more than the pleasures, and the sentence of conscience.
[8.] Such then is the adulterer. Now, if you please, let us bring before you the covetous, laying bare again another lawless passion. For him too we shall see afraid of the same things and unable to enjoy real pleasure: in that calling to mind both those whom he hath wronged, and those who sympathize with them, and the public sentence of all concerning himself, he hath ten thousand agitations.
And this is not his only vexation, but not even his beloved object can he enjoy. For such is the way of the covetous; not that they may enjoy do they possess, but that they may not enjoy. But if this seem to thee a riddle, hear next what is yet worse than this and more perplexing; that not in this way only are they deprived of the pleasure of their goods, by their not venturing to use them as they would, but also by their never being filled with them but living in a continual thirst: than which what can be more grievous? But the just man is not so, but is delivered both from trembling and hatred and fear and this incurable thirst: and as all men curse the one, even so do all men conspire to bless the other: and as the one hath no friend, so hath the other no enemy.
What now, these things being so acknowledged, can be
more unpleasing than vice or more pleasant than virtue? Nay,
rather, though we should speak for ever, no one shall be able to
represent in discourse either the pain of this, or the pleasure of
the other, until we shall experience it. For then shall we find
vice more bitter than gall, when we shall have fully tasted the
honey of virtue. Not but vice is even now unpleasant, and
disgusting, and burdensome,
But if any one would grant the rest to virtue,—liberty, security, freedom from cares, the fearing no man, the suspecting no man,—but would not grant it pleasure; to laugh, and that heartily, occurs to me, I confess, as the only course to be taken. For what else is pleasure, but freedom from care and fear and despondency, and the not being under the power of any? And who is in pleasure, tell me, the man in frenzy and convulsion, who is goaded by divers lusts, and is not even himself; or he who is freed from all these waves, and is settled in the love of wisdom, as it were in a harbor? Is it not evident, the latter? But this would seem to be a thing peculiar to virtue. So that vice hath merely the name of pleasure, but of the substance it is destitute. And before the enjoyment, it is madness, not pleasure: but after the enjoyment, straightway this also is extinguished. Now then if neither at the beginning nor afterwards can one discern the pleasure of it, when will it appear, and where?
And that thou mayest more clearly understand what I say, let us try the force of the argument in an example. Now consider. One is enamored of a fair and lovely woman: this man as long as he cannot obtain his desire is like unto men beside themselves and frantic; but after that he hath obtained it, he hath quenched his appetite. If therefore neither at the beginning doth he feel pleasure, (for the affair is madness,) nor in the end, (for by the indulgence of his lust he cools down his wild fancy,) where after all are we to find it? But our doings are not such, but both at the beginning they are freed from all disturbance, and to the end the pleasure remains in its bloom: nay rather there is no end of our pleasure, nor have our good things a limit, nor is this pleasure ever done away.
Upon all these considerations, then, if we love pleasure, let us lay hold on virtue that we may win good things both now and hereafter: unto which may we all attain, through the grace and mercy, &c.
Know ye not that they which run in a race run all, but one receiveth the prize?
Having pointed out the manifold usefulness of condescension and that this is the highest perfectness, and that he himself having risen higher than all towards perfection, or rather having gone beyond it by declining to receive, descended lower than all again; and having made known to us the times for each of these, both for the perfectness and for the condescension; he touches them more sharply in what follows, covertly intimating that this which was done by them and which was counted a mark of perfectness, is a kind of superfluous and useless labor. And he saith it not thus out clearly, lest they should become insolent; but the methods of proof employed by him makes this evident.
And having said that they sin against Christ and destroy the brethren, and are nothing profited by this perfect knowledge, except charity be added; he again proceeds to a common example, and saith,
“Know ye not that they which run in a race run
all, but one receiveth the prize?” Now this he saith, not as
though here also one only out of many would be saved; far from it;
but to set forth the exceeding diligence which it is our duty to
use. For as there, though many descend into the course not many
are crowned, but this befalls one only; and it is not enough to
descend into the contest, nor to anoint one’s self and wrestle:
so likewise here it is not sufficient to believe, and to contend in
any way; but unless we have so run as unto the end to show
ourselves unblameable, and to come near the prize, it will profit
us nothing. For even though thou consider thyself to be perfect
according to knowledge, thou hast not yet attained the whole; which
hinting at, he said,
What is, “all things?” He doth not abstain from one and err in another, but he masters entirely gluttony and lasciviousness and drunkenness and all his passions. “For this,” saith he, “takes place even in the heathen games. For neither is excess of wine permitted to those who contend at the time of the contest, nor wantonness, lest they should weaken their vigor, nor yet so much as to be busied about any thing else, but separating themselves altogether from all things they apply themselves to their exercise only.” Now if there these things be so where the crown falls to one, much more here, where the incitement in emulation is more abundant. For here neither is one to be crowned alone, and the rewards also far surpass the labors. Wherefore also he puts it so as to shame them, saying, “Now they do it receive to a corruptible crown, but we an incorruptible.”
[2.]
Thus having shamed them from those that are without, he next brings forward himself also, which kind of thing is a most excellent method of teaching: and accordingly we find him every where doing so.
But what is, “not uncertainly?” “Looking to
some mark,” saith he, “not at random and in vain, as ye do.
For what profit have ye of entering into idol-temples, and
exhibiting for-sooth that perfectness? None. But not such am I,
but all things whatsoever I do, I do for the salvation of my
neighbor. Whether I show forth perfectness, it is for their sake;
or condescension, for their sake again: whether I surpass Peter
in declining to receive [compensation], it is that they may not be
offended; or descend lower than all, being circumcised and shaving
my head, it is that they may not be subverted. This is, “not
uncertainly.” But thou, why dost thou eat in idol-temples, tell
me? Nay, thou canst not assign any reasonable cause. For
“meat commendeth thee not to God; neither if thou eat art thou
the better, nor if thou eat not art thou the worse.” (
“So fight I, as not beating the air.” This he saith, again intimating that he acted not at random nor in vain. “For I have one at whom I may strike, i.e., the devil. But thou dost not strike him, but simply throwest away thy strength.”
Now so far then, altogether bearing with them, he thus speaks. For since he had dealt somewhat vehemently with them in the preceding part, he now on the contrary keeps back his rebuke, reserving for the end of the discourse the deep wound of all. Since here he says that they act at random and in vain; but afterwards signifies that it is at the risk of no less than utter ruin to their own soul, and that even apart from all injury to their brethren, neither are they themselves guiltless in daring so to act.
Here he implies that they are subject to the lust of
the belly and give up the reins to it, and under a pretence of
perfection fulfil their own greediness; a thought which before also
he was travailing to express, when he said, “meats for the belly,
and the belly for meats.” (
“For do not, I pray you, suppose that by
taking things easily I arrive at this desirable result. For it is
a race and a manifold struggle, παγκράτιον.
“Lest by any means, having preached to others, I myself should be a rejected.”
Now if Paul feared this who had taught so many, and feared it after his preaching and becoming an angel and undertaking the leadership of the whole world; what can we say?
For, “think not,” saith he, “because ye have
believed, that this is sufficient for your salvation: since if to
me neither preaching nor
[3.] Then he comes to other illustrations again. And as above he alleged the examples of the Apostles and those of common custom and those of the priests, and his own, so also here having set forth those of the Olympic games and those of his own course, he again proceeds to the histories of the Old Testament. And because what he has to say will be somewhat unpleasing he makes his exhortation general, and discourses not only concerning the subject before him, but also generally concerning all the evils among the Corinthians. And in the case of the heathen games, “Know ye not?” saith he: but here,
Now this he said, implying that they were not very well instructed in these things. And what is this which thou wouldest not have us ignorant of?
And wherefore saith he these things? To point out that as they were nothing profited by the enjoyment of so great a gift, so neither these by obtaining Baptism and partaking of spiritual Mysteries, except they go on and show forth a life worthy of this grace. Wherefore also he introduces the types both of Baptism and of the Mysteries.
But what is, “They were baptized into Moses?” Like as we, on our belief in Christ and His resurrection, are baptized, as being destined in our own persons to partake in the same mysteries; for, “we are baptized,” saith he, “for the dead,” i.e., for our own bodies; even so they putting confidence in Moses, i.e., having seen him cross first, ventured also themselves into the waters. But because he wishes to bring the Type near the Truth; he speaks it not thus, but uses the terms of the Truth even concerning the Type.
Further: this was a symbol of the Font, and that which follows, of the Holy Table. For as thou eatest the Lord’s Body, so they the manna: and as thou drinkest the Blood, so they water from a rock. For though they were things of sense which were produced, yet were they spiritually exhibited, not according to the order of nature, but according to the gracious intention of the gift, and together with the body nourished also the soul, leading it unto faith. On this account, you see, touching the food he made no remark, for it was entirely different, not in mode only but in nature also; (for it was manna;) but respecting the drink, since the manner only of the supply was extraordinary and required proof, therefore having said that “they drank the same spiritual drink,” he added, “for they drank of a spiritual Rock that followed them,” and he subjoined, “and the Rock was Christ.” For it was not the nature of the rock which sent forth the water, (such is his meaning,) else would it as well have gushed out before this time: but another sort of Rock, a spiritual One, performed the whole, even Christ who was every where with them and wrought all the wonders. For on this account he said, “that followed them.”
Perceivest thou the wisdom of Paul, how in both cases he points cut Him as the Giver, and thereby brings the Type nigh to the Truth? “For He who set those things before them,” saith he, “the same also hath prepared this our Table: and the same Person both brought them through the sea and thee through Baptism; and before them set manna, but before thee His Body and Blood.”
[4.] As touching His gift then, such is the case: now let us observe also what follows, and consider, whether when they showed themselves unworthy of the gift, He spared them. Nay, this thou canst not say. Wherefore also he added, “Howbeit with most of them God was not well-pleased;” although He had honored them with so great honor. Yea, it profited them nothing, but most of them perished. The truth is, they all perished, but that he might not seem to prophesy total destruction to these also, therefore he said, “most of them.” And yet they were innumerable, but their number profited them nothing: and these were all so many tokens of love; but not even did this profit them, inasmuch as they did not themselves show forth the fruits of love.
Thus, since most men disbelieve the things said of
hell, as not being present nor in sight; he alleges the things
heretofore done as a proof that God doth punish all who sin, even
though He have bestowed innumerable benefits upon them: “for if
ye disbelieve the things to come,” so he speaks, “yet surely
the things that are past ye will not disbelieve.” Consider, for
example, how great benefits He bestowed on them: from Egypt and
the slavery there He set them free, the sea He made their path,
from heaven he brought down manna, from beneath He sent forth
strange and marvellous fountains of waters; He was with them every
where,
And what are these things to us? say you. To thee surely they belong. Wherefore also he adds,
τύποι ἡμῶν, rec.
vers. our examples.
For as the gifts are figures, even so are the punishments figures: and as Baptism and the Table were sketched out prophetically, so also by what ensued, the certainty of punishment coming on those who are unworthy of this gift was proclaimed beforehand for our sake that we by these examples might learn soberness. Wherefore also he adds,
“To the intent we should not lust after evil things, as they also lusted.” For as in the benefits the types went before and the substance followed, such shall be the order also in the punishments. Seest thou how he signifies not only the fact that these shall be punished, but also the degree, more severely than those ancients? For if the one be type, and the other substance, it must needs be that the punishments should as far exceed as the gifts.
And see whom he handles first: those who eat in the idol-temples. For having said, “that we should not lust after evil things,” which was general, he subjoins that which is particular, implying that each of their sins arose from evil lusting. And first he said this,
Do you hear how he even calls them “idolaters?” here indeed making the declaration, but afterwards bringing the proof. And he assigned the cause too wherefore they ran to those tables; and this was gluttony. Wherefore having said, “to the intent that we should not lust after evil things,” and having added, nor “be idolaters,” he names the cause of such transgression; and this was gluttony. “For the people sat down,” saith he, “to eat and to drink,” and he adds the end thereof, “they rose up to play.” “For even as they,” saith he, “from sensuality passed into idolatry; so there is a fear lest ye also may fall from the one into the other.” Do you see how he signifies that these, perfect men forsooth, were more imperfect than the others whom they censured? Not in this respect only, their not bearing with their brethren throughout, but also in that the one sin from ignorance, but the others from gluttony. And from the ruin of the former he reckons the punishment to these, but allows not these to lay upon another the cause of their own sin but pronounces them responsible both for their injury, and for their own.
“Neither let us commit fornication, as some of them committed.” Wherefore doth he here make mention of fornication again, having so largely discoursed concerning it before? It is ever Paul’s custom when he brings a charge of many sins, both to set them forth in order and separately to proceed with his proposed topics, and again in his discourses concerning other things to make mention also of the former: which thing God also used to do in the Old Testament, in reference to each several transgression, reminding the Jews of the calf and bringing that sin before them. This then Paul also does here, at the same time both reminding them of that sin, and teaching that the parent of this evil also was luxury and gluttony. Wherefore also he adds, “Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.”
And wherefore names he not likewise the punishment
for their idolatry? Either because it was clear and more
notorious, or because the plague was not so great at that time, as
in the matter of Balaam, when they joined themselves to Baalpeor,
the Midianitish women appearing in the camp and alluring them to
wantonness according to the counsel of Balaam. For that this evil
counsel was Balaam’s Moses sheweth after this, in the following
statement at the end of the Book of Numbers. (
By this he again hints at another charge which he
likewise states at the end, blaming them because they contended
about signs. And indeed
For what is required is not only to suffer for Christ, but also nobly to bear the things that come on us, and with all gladness: since this is the nature of every crown. Yea, and unless this be so, punishment rather will attend men who take calamity with a bad grace. Wherefore, both the Apostles when they were beaten rejoiced, and Paul gloried in his sufferings.
[5.]
Again he terrifies them speaking of the “ends,” and prepares them to expect things greater than had already taken place. “For that we shall suffer punishment is manifest,” saith he, “from what hath been said, even to those who disbelieve the statements concerning hell-fire; but that the punishment also will be most severe, is evident, from the more numerous blessings which we have enjoyed, and from the things of which those were but figures. Since, if in the gifts one go beyond the other, it is most evident that so it will be in the punishment likewise.” For this cause he both called them types, and said that they were “written for us” and made mention of an “end” that he might remind them of the consummation of all things. For not such will be the penalties then as to admit of a termination and be done away, but the punishment will be eternal; for even as the punishments in this world are ended with the present life, so those in the next continually remain. But when he said, “the ends of the ages,” he means nothing else than that the fearful judgment is henceforth nigh at hand.
Again, he casts down their pride who thought
highly of their knowledge. For if they who had so great
privileges suffered such things; and some for murmuring alone were
visited with such punishment, and others for tempting, and neither
their multitude moved God to repent ἐδυσώπησε.
[6.] Now the Apostle’s word, as we have seen,
was, “Wherefore let him that thinketh he standeth take heed lest
he fall;” but we cannot say even this; all of us, so to speak,
having fallen, and lying prostrate on the ground. For to whom am
I to say this? To him that committeth extortion every day? Nay,
he lies prostrate with a mighty fall. To the fornicator? He too
is cast down to the ground. To the drunkard? He also is fallen,
and knoweth not even that he is fallen. So that it is not the
season for this word, but for that saying of the prophet which he
spake even to the Jews, (
Do not however despair on this account. For what
if the wounds be severe? yet are they not incurable; such is our
physician: only let us feel our wounds. Although we be arrived
at the very extreme of wickedness, many are the ways of safety
which He strikes out for us. Thus, if thou forbear to be angry
with thy neighbor, thine own sins shall be forgiven. “For if ye
forgive men,” saith He, “your heavenly Father will also forgive
you.” (
[7.] Considering therefore the greatness of His
mercy, let us here make Him propitious unto us, and “let us come
before His face by a full confession,” (
Wherefore also I am greatly astonished to see,
how great witchery lies hid in wealth, or rather not in wealth, but
in the souls of those that are beguiled. For there are, there are
those that utterly derided this sorcery μαγγανείας.
“But,” say you, “we ought not merely to bring such accusations against those that are so diseased, but also to destroy the passion.” And in what other way shall we destroy it, except by pointing out its baseness and how full it is of innumerable evils?
But of this it is not easy to persuade a lover
concerning the objects of his love. Well then, we must set before
him another sort of beauty. But incorporeal beauty he sees not,
being yet in his disease. Well then, let us show him some beauty
of a corporeal kind, and say to him, Consider the meadows and the
flowers therein, which are more sparkling than any gold, and more
elegant and transparent than all kinds of precious stones.
Consider the limpid streams from their fountains, the rivers which
like oil flow noiselessly out of the earth. Ascend to heaven and
behold the lustre of the sun, the beauty of the moon, the stars
that cluster like flowers τῶν ἀστρῶν ὰ
ἄνθη.
[8.] Therefore, since we have found the beloved
object, I mean Covetousness, come let me show thee how she hates
and abhors thee, how many swords she sharpens against thee, how
many pits she digs, how many nooses she ties, how many precipices
she prepares; that thus at any rate thou mayest do away with the
charm. Whence then are we to obtain this knowledge? From the
highways, from the wars, from the sea, from the courts of
justice. For she hath both filled the sea with blood, and the
swords of the judges she often reddens contrary to law, and arms
those who on the highway lie in wait day and night, and persuades
men to forget nature, and makes parricides and matricides, and
introduces all sorts of evils into man’s life. Which is the
reason why Paul entitles her “a root of these things.” (
Now it is said that that soil which is impregnated with gold has certain clefts and recesses in those gloomy caverns. The malefactor then condemned to labor in that place, taking for that purpose a lamp and a mattock, so, we are told, enters within, and carries with him a cruse to drop oil from thence into the lamp, because there is darkness even by day, without a ray of light, as I said before. Then when the time of day calls him to his wretched meal, himself, they say, is ignorant of the time, but his jailor from above striking violently on the cave, by that clattering sound declares to those who are at work below the end of the day.
Do ye not shudder when ye hear all this? Let us
see now, whether there be not things more grievous than these in
the case of the covetous. For these too, in the first place, have
a severer jailor, viz. avarice, and so much severer, as that
besides their body he chains also their soul. And this darkness
also is more awful than that. For it is not subject to sense, but
they producing it within, whithersoever they go, carry it about
with themselves. For the eye of their soul is put out: which is
the reason why more than all Christ calls them wretched, saying,
“But if the light that is in thee be darkness, how great is that
darkness.” (S.
Such are their circumstances in this world; but
those in the next, what discourse shall exhibit? the intolerable
furnaces, the rivers burning with fire, the gnashing of teeth, the
chains never to be loosed, the envenomed worm, the rayless gloom,
the never-ending miseries. Let us fear them, beloved, let us fear
the fountain of so great punishments, the insatiate madness, the
destroyer of our salvation. For it is impossible at the same time
to love both money and your soul. Let us be convinced that wealth
is dust and ashes, that it leaves us when we depart hence, or
rather that even before our departure it oftentimes darts away from
us, and injures us both in regard of the future and in respect of
the present life. For before hell fire, and before that
punishment, even here it surrounds us with innumerable wars, and
stirs up strifes and contests. For nothing is so apt to cause war
as avarice: nothing so apt to produce beggary, whether it show
itself in wealth or in poverty. For in the souls of poor men also
this grievous disease ariseth, and aggravates their poverty the
more. And if there be found a poor covetous man, such an one
suffers not punishment in
And these things not the poor man only, but the rich also, will suffer, who falls into this disease, and so much more than the poor, inasmuch as the tyranny presses more vehemently on him, and the intoxication is greater. Wherefore also he will account himself poorer than all; or rather, he is poorer. For riches and poverty are determined not by the measure of the substance, but by the disposition of the mind: and he rather is the poorest of all, who is always hangering after more and is never able to stay this wicked lust.
On all these accounts then let us flee covetousness, the maker of beggars, the destroyer of souls, the friend of hell, the enemy of the kingdom of heaven, the mother of all evils together; and let us despise wealth that we may enjoy wealth, and with wealth may enjoy also the good things laid up for us; unto which may we all attain, &c.
There hath no temptation taken you, but such as man can bear: but God is faithful, Who will not suffer you to be tempted above that ye are able; but will with the temptation make also the way of escape, that ye may be able to endure it.
Thus, because he terrified
them greatly, relating the ancient examples, and threw them into an
agony, saying, “Let him that thinketh he standeth take heed lest
he fall; “though they had borne many temptations, and had
exercised themselves many times therein; for “I was with you,”
saith he, “in weakness, and in fear, and in much trembling:”
( ἀνθρώπινον.
Then, because he terrified them, see how again he raises them up, at the same time recommending moderation; in the words, “God is faithful, Who will not suffer you to be tempted above that ye are able.” There are therefore temptations which we are not able to bear. And what are these? All, so to speak. For the ability lies in God’s gracious influence; a power which we draw down by our own will. Wherefore that thou mayest know and see that not only those which exceed our power, but not even these which are “common to man” is it possible without assistance from God easily to bear, he added,
“But will with the temptation also make the way of escape, that ye may be able to endure it.”
For, saith he, not even those moderate temptations,
as I was remarking, may we bear by our
[2.] ἀδελφοὶ, rec. text ἀγαπητοί, [which is well
sustained. C.]
Again he courts them by the name of kindred, and urges them to be rid of this sin with all speed. For he did not say, simply, depart, but “flee;” and he calls the matter “idolatry,” and no longer bids them quit it merely on account of the injury to their neighbor, but signifies that the very thing of itself is sufficient to bring a great destruction.
Because he hath cried out aloud and heightened the accusation, calling it idolatry; that he might not seem to exasperate them and to make his speech disgusting, in what follows he refers the decision to them, and sets his judges down on their tribunal with an encomium. “For I speak as to wise men,” saith he: which is the mark of one very confident of his own rights, that he should make the accused himself the judge of his allegations.
Thus also he more elevates the hearer, when he discourses not as commanding nor as laying down the law, but as advising with them and as actually pleading before them. For with the Jews, as more foolishly and childishly disposed, God did not so discourse, nor did He in every instance acquaint them with the reasons of the commands, but merely enjoined them; but here, because we have the privilege of great liberty, we are even admitted to be counsellors. And he discourses as with friends, and says, “I need no other judges, do ye yourselves pass this sentence upon me, I take you for arbiters.”
[3.]
What sayest thou, O blessed Paul? When thou
wouldest appeal to the hearer’s reverence, when thou art making
mention of awful mysteries, dost thou give the title of “cup of
blessing” to that fearful and most tremendous cup? “Yea,”
saith he; “and no mean title is that which was spoken. For when
I call it ‘blessing,’ I mean thanksgiving, and when I call it
thanksgiving I unfold all the treasure of God’s goodness, and
call to mind those mighty gifts.” Since we too, recounting over
the cup the unspeakable mercies of God and all that we have been
made partakers of, so draw near to Him, and communicate; giving Him
thanks that He hath delivered from error the whole race of
mankind “When we had fallen away, Thou didst raise us
again, and didst not cease doing all things, until Thou hadst
brought us up to Heaven, and given unto us freely Thy future
Kingdom.” Liturgy of St. Chrysostom. Ed. Savile. vi. 996.
“When we had fallen from our eternal life and were exiles from
the Paradise of delight: Thou didst not cast us off to the end,
but did, visit us continually,” &c. Lit. of St. Basil, t.
ii. 677: and so in all the old Liturgies, vid. Brett’s
Collection.
“The cup of blessing which we bless, is it not a communion of the Blood of Christ?” Very persuasively spake he, and awfully. For what he says is this: “This which is in the cup is that which flowed from His side, and of that do we partake.” But he called it a cup of blessing, because holding it in our hands, we so exalt Him in our hymn, wondering, astonished at His unspeakable gift, blessing Him, among other things, for the pouring out of this self-same draught that we might not abide in error: and not only for the pouring it out, but also for the imparting thereof to us all. “Wherefore if thou desire blood,” saith He, “redden not the altar of idols with the slaughter of brute beasts, but My altar with My blood.” Tell me, What can be more tremendous than this? What more tenderly kind? This also lovers do. When they see those whom they love desiring what belongs to strangers and despising their own, they give what belongs to themselves, and so persuade them to withdraw themselves from the gifts of those others. Lovers, however, display this liberality in goods and money and garments, but in blood none ever did so. Whereas Christ even herein exhibited His care and fervent love for us. And in the old covenant, because they were in an imperfect state, the blood which they used to offer to idols He Himself submitted to receive, that He might separate them from those idols; which very thing again was a proof of His unspeakable affection: but here He transferred the service to that which is far more awful and glorious, changing the very sacrifice itself, and instead of the slaughter of irrational creatures, commanding to offer up Himself.
[4.] “The bread which we break, is it not a
communion of the Body of Christ?” Wherefore said he not, the
participation? Because he intended to express something more and
to
But why adds he also, “which we break?” For although in the Eucharist one may see this done, yet on the cross not so, but the very contrary. For, “A bone of Him,” saith one, “shall not be broken.” But that which He suffered not on the cross, this He suffers in the oblation for thy sake, and submits to be broken, that he may fill all men.
Further, because he said, “a communion of the Body,” and that which communicates is another thing from that whereof it communicates; even this which seemeth to be but a small difference, he took away. For having said, “a communion of the Body,” he sought again to express something nearer. Wherefore also he added,
“For we all partake of the one bread.” Now if
we are all nourished of the same and all become the same, why do we
not also show forth the same love, and become also in this respect
one? For this was the old way too in the time of our
forefathers: “for the multitude of them that believed,” saith
the text, “were of one heart and soul.” (
[5.]
Again, from the old covenant he leads them
unto this point also. For because they were far beneath the
greatness of the things which had been spoken, he persuades them
both from former things and from those to which they were
accustomed. And he says well, “according to the flesh,” as
though they themselves were according to the Spirit. And what he
says is of this nature: “even from persons of the grosser sort
ye may be instructed that they who eat the sacrifices, have
communion with the altar.” Dost thou see how he intimates that
they who seemed to be perfect have not perfect knowledge, if they
know not even this, that the result of these sacrifices to many
oftentimes is a certain communion and friendship with devils, the
practice drawing them on by degrees? For if among men the
fellowship of salt Cf.
But do thou, I pray, consider, how with regard to the Jews he said not, “they are par-takers with God,” but, “they have communion with the altar;” for what was placed thereon was burnt: but in respect to the Body of Christ, not so. But how? It is “a Communion of the Lord’s Body.” For not with the altar, but with Christ Himself, do we have communion.
But having said that they have “communion with the altar,” afterwards fearing lest he should seem to discourse as if the idols had any power and could do some injury, see again how he overthrows them, saying,
As if he had said, “Now these things I affirm, and try to withdraw you from the idols, not as though they could do any injury or had any power: for an idol is nothing; but I wish you to despise them.” “And if thou wilt have us despise them,” saith one, “wherefore dost thou carefully withdraw us from them?” Because they are not offered to thy Lord.
ὁ γὰρ
θύει. rec. text ἀλλ ὅτι ἃ θύει. [which is correct. C.]
“And I would not that ye should have communion with demon.” Perceivest thou the kindness of a careful father? Perceivest thou also the very word, what force it hath to express his feeling? “For it is my wish,” saith he, “that you have nothing in common with them.”
[6.] Next, because he brought in the saying by way of exhortation, lest any of the grosser sort should make light of it as having license, because he said, “I would not,” and, “judge ye;” he positively affirms in what follows and lays down the law, saying,
And he contents himself with the mere terms, for the purpose of keeping them away. Then, speaking also to their sense of shame,
παραζηλοῦμεν. παρεζήλωσαν.
“Are we stronger than He?” Dost thou see how terribly, how awfully he rebukes them, thoroughly shaking their very nerves, and by his way of reducing them to an absurdity, touching them to the quick and bringing down their pride? “Well, but why,” some one will say, “did he not set down these things at first, which would be most effectual to withdraw them?” Because it is his custom to prove his point by many particulars, and to place the strongest last, and to prevail by proving more than was necessary. On this account then, he began from the lesser topics, and so made his way to that which is the sum of all evils: since thus that last point also became more easily admitted, their mind having been smoothed down by the things said before.
Seest thou his exact wisdom? Because it was likely that they might say, “I am perfect and master of myself, and it does me no harm to partake of what is set before me;” “Even so,” saith he, “perfect thou art and master of thyself; do not however look to this, but whether the result involve not injury, nay subversion.” For both these he mentioned, saying, “All things are not expedient, all things edify not;” and using the former with reference to one’s self, the latter, to one’s brother: since the clause, “are not expedient,” is a covert intimation of the ruin of the person to whom he speaks; but the clause, “edify not,” of the stumbling block to the brother.
Wherefore also he adds, “Let no man seek his
own;” which he every where through the whole Epistle insists upon
and in that to the Romans; when he says, “For even Christ pleased
not Himself:” (
[7.] These things therefore knowing, let us also,
beloved, consult for the good of the brethren and preserve unity
with them. For to this that fearful and tremendous sacrifice
leads us, warning us above all things to approach it with one mind
and fervent love, and thereby becoming eagles, so to mount up to
the very heaven, nay, even beyond the heaven. “For wheresoever
the carcase is,” saith He, “there also will be the eagles,”
(St. “This Table is not, saith Chrysostom, for
chattering jays, but for eagles, who fly thither where the dead
body lieth.” Hom. Of the worthy receiving of the Sacrament,
&c. This interpretation seems to be generally recognised by
the Fathers, See S. Iren. iv. 14; Orig. on S. Matt. §. 47; S.
Ambr. on S. “There is also the Body
concerning which it was said, My Flesh is meat indeed, and My
Blood is drink indeed. Around this Body are certain eagles,
which hover over It with spiritual wings. They are also eagles
round the Body, which believe the Jesus is come in the Flesh:
since every spirit which confesseth that Jesus Christ is come in
the flesh, is of God. Wheresoever then faith is, there is the
Sacrament, there the resting place of holiness. Again, this Body
is the Church, wherein by the grace of Baptism we are renovated in
spirit, and whatever tends to decay through old age is refreshed,
for ages of new life.” Comp. also Theodoret on
Providence Orat. 5. t. iv. 550. Ed. Schultze; S. Jerome,
Ep. xlvi. 11; S. Aug. Quæst. Evangel. 1. 42.
For if one would not inconsiderately receive a
king—(why say I a king? nay were it but a royal robe, one would
not inconsiderately touch it with unclean hands;)—though he
should be in solitude, though alone, though no man were at hand:
and yet the robe is nought but certain threads spun by worms: and
if thou admirest the dye, this too is the blood of a dead fish;
nevertheless, one would not choose to venture on it with polluted
hands: I say now, if even a man’s garment be what one would not
venture inconsiderately to touch, what shall we say of the Body of
Him Who is God over all, spotless, pure, associate with the Divine
Nature, the Body whereby we are, and live; whereby the gates of
hell were broken down and the sanctuaries ἁψίδες; originally “arches,” afterwards
“the vaults of the sanctuary or choir in a church.”
Wouldest thou from another source also learn its
power? Ask of her diseased with an issue of blood, who laid hold
not of Itself, but of the garment with which It was clad; nay not
of the whole of this, but of the hem: ask of the sea, which bare
It on its back: ask even of the Devil himself, and say, “Whence
hast thou that incurable stroke? whence hast thou no longer any
power? Whence art thou captive? By whom hast thou been seized
in thy flight?” And he will give no other answer than this,
“The Body that was crucified.” By this were his goads broken
in pieces; by this was his head crushed; by this were the powers
and the principalities made a show of. “For,” saith he,
“having put off from himself principalities and powers, He made a
show of them openly, triumphing over them in it.” (
Ask also Death, and say, “whence is it that
thy sting hath been taken away? thy victory abolished? thy sinews
cut out? and thou become the laughing-stock of girls and children,
who wast before a terror even to kings and to all righteous
men?” And he will ascribe it to this Body. For when this was
crucified, then were the dead raised up, then was that prison
burst, and the gates of brass were broken, and the dead were
loosed, ἀφείθησαν, ms.
Reg. Bened. ἀνίστησαν.
This Body hath He given to us both to hold and to
eat; a thing appropriate to intense love. For those whom we kiss
vehemently, we oft-times even bite with our teeth. Wherefore also
Job, indicating the love of his servants towards him, said, that
they ofttimes, out of their great affection towards him, said,
“Oh! that we were filled with his flesh!” (
[8.] Let us draw nigh to Him then with fervency and with inflamed love, that we may not have to endure punishment. For in proportion to the greatness of the benefits bestowed on us, so much the more exceedingly are we chastised when we show ourselves unworthy of the bountifulness. This Body, even lying in a manger, Magi reverenced. Yea, men profane and barbarous, leaving their country and their home, both set out on a long journey, and when they came, with fear and great trembling worshipped Him. Let us, then, at least imitate those Barbarians, we who are citizens of heaven. For they indeed when they saw Him but in a manger, and in a hut, and no such thing was in sight as thou beholdest now, drew nigh with great awe; but thou beholdest Him not in the manger but on the altar, not a woman holding Him in her arms, but the priest standing by, and the Spirit with exceeding bounty hovering over the gifts set before us. Thou dost not see merely this Body itself as they did, but thou knowest also Its power, and the whole economy, and art ignorant of none of the holy things which are brought to pass by It, having been exactly initiated into all.
Let us therefore rouse ourselves up and be filled with horror, and let us show forth a reverence far beyond that of those Barbarians; that we may not by random and careless approaches heap fire upon our own heads. But these things I say, not to keep us from approaching, but to keep us from approaching without consideration. For as the approaching at random is dangerous, so the not communicating in those mystical suppers is famine and death. For this Table is the sinews of our soul, the bond of our mind, the foundation of our confidence, our hope, our salvation, our light, our life. When with this sacrifice we depart into the outer world, with much confidence we shall tread the sacred threshold, fenced round on every side as with a kind of golden armor.
And why speak I of the world to come? Since here this mystery makes earth become to thee a heaven. Open only for once the gates of heaven and look in; nay, rather not of heaven, but of the heaven of heavens; and then thou wilt behold what I have been speaking of. For what is there most precious of all, this will I show thee lying upon the earth. For as in royal palaces, what is most glorious of all is not walls, nor golden roofs, but the person of the king sitting on the throne; so likewise in heaven the Body of the King. But this, thou art now permitted to see upon earth. For it is not angels, nor archangels, nor heavens and heavens of heavens, that I show thee, but the very Lord and Owner of these. Perceivest thou how that which is more precious than all things is seen by thee on earth; and not seen only, but also touched; and not only touched, but likewise eaten; and after receiving It thou goest home?
Make thy soul clean then, prepare thy mind for the
reception of these mysteries. For if thou wert entrusted to carry
a king’s child with the robes, the purple, and the diadem, thou
wouldest cast away all things which are upon the earth. But now
that it is no child of man how royal soever, but the only-begotten
Son of God Himself, Whom thou receivedst; dost thou not thrill with
awe, tell me, and cast away all the love of all worldly things, and
have no bravery but that wherewith to adorn thyself? or dost thou
still look towards earth, and love money, and pant after gold?
What pardon then canst thou have? what excuse? Knowest thou not
that all this worldly luxury is loathsome to thy Lord? Was it not
for this that on His birth He was laid in a manger, and took to
Himself a mother of low estate? Did He not for this say to him
that was looking after gain, “But the Son of Man hath not where
to lay His head?” (St.
And what did the disciples? Did they not observe the same law, being taken to houses of the poor and lodged, one with a tanner, another with a tent-maker, and with the seller of purple? For they inquired not after the splendor of the house, but for the virtues of men’s souls.
These therefore let us also emulate, hastening by the beauty of pillars and of marbles, and seeking the mansions which are above; and let us tread under foot all the pride here below with all love of money, and acquire a lofty mind. For if we be sober-minded, not even this whole world is worthy of us, much less porticoes and arcades. Wherefore, I beseech you, let us adorn our souls, let us fit up this house which we are also to have with us when we depart; that we may attain even to the eternal blessings, through the grace and mercy, &c.
Whatsoever is sold in the shambles, eat, asking no question for conscience sake.
Having said that
“they could not drink the cup of the Lord and the cup of the
devils,” and having once for all led them away from those tables,
by Jewish examples, by human reasonings, by the tremendous
Mysteries, by the rites solemnized among the idols Savile conj. εἰδωλείοις,
“in the idol Temples:” but εἰδώλοις is the actual reading.
Nor doth he free the man only from this anxiety, but also from another, establishing them in thorough security and liberty. For he doth not even suffer them to “question;” i.e., to search and enquire, whether it be an idol-sacrifice or no such thing; but simply to eat every thing which comes from the market, not even acquainting one’s self with so much as this, what it is that is set before us. So that even he that eateth, if in ignorance, may be rid of anxiety. For such is the nature of those things which are not in their essence evil, but through the man’s intention make him unclean. Wherefore he saith, “asking no question.”
See again his moderation. For he did not command and make a law that they should withdraw themselves, yet neither did he forbid it. And again, should they depart, he frees them from all suspicion. Now what may be the account of this? That so great curiousness might not seem to arise from any fear and cowardice. For he who makes scrupulous enquiry doth so as being in dread: but he who, on hearing the fact, abstains, abstains as out of contempt and hatred and aversion. Wherefore Paul, purposing to establish both points, saith, “Whatsoever is set before you, eat.”
Thus it is not at all for any power that they
have but as accursed, that he bids abstain from them. Neither
then, as though they could injure you, fly from them, (for they
have no strength;) nor yet, because they have no strength,
indifferently partake: for it is the table of beings hostile and
degraded. Wherefore he said, “eat not for his sake that showed
it, and for conscience sake. For the earth is the Lord’s and
the fulness thereof.” [The latest editions omit this clause as
unsustained by ms. authority and needless
to the argument. C.]
Seest thou how both when he bids them eat and when
they must abstain, he brings forward the same testimony? “For I
do not forbid,” saith he, “for this cause as though they
belonged to others: (“for the earth is the Lord’s:”) but
for the reason I mentioned, for conscience sake; i.e., that it may
not be injured.” Ought one therefore to inquire scrupulously?
“Nay” saith he “for I said not thy conscience, but his. For
I have already said, ‘for his sake that showed it.’” And
again,
[2.] But perhaps some one may say, “The brethren
indeed, as is natural, thou sparest, and dost not suffer us to
taste for their sakes, lest their conscience being weak might be
emboldened to eat the idol sacrifices. But if it be some heathen,
what is this man to thee? Was it not thine own word, ‘What have
I to do with judging them that are without?’ (
“For why is my liberty judged by another
conscience?” meaning by “liberty,” that which is left without
caution or prohibition. For this is liberty, freed from Jewish
bondage. And what he means is this: “God hath made me free
and above all reach of injury, but the Gentile knoweth not how to
judge of my rule of life, nor to see into the liberality of my
Master, but will condemn and say to himself, ‘Christianity is a
fable; they abstain from the idols, they shun demons, and yet
cleave to the things offered to them: great is their
gluttony.’” “And what then?” it may be said. “What
harm is it to us, should he judge us unfairly?” But how much
better to give him no room to judge at all! For if thou abstain,
he will not even say this. “How,” say you, “will he not say
it? For when he seeth me not making these inquiries, either in
the shambles or in the banquet; what should hinder him from using
this language and condemning me, as one who partakes without
discrimination?” It is not so at all. For thou partakest, not
as of idol-sacrifices, but as of things clean. And if thou makest
no nice enquiry, it is that thou mayest signify that thou fearest
not the things set before thee; this being the reason why, whether
thou enterest a house of Gentiles or goest into the market, I
suffer thee not to ask questions; viz. lest thou become timid ψοφοδεὴς. λινοπλὴξ.
But what is, “why am I evil spoken of for that for which I give thanks? “I, for my part,” saith he, “give thanks to God that He hath thus set me on high, and above the low estate of the Jews, so that from no quarter am I injured. But the Gentiles not knowing my high rule of life will suspect the contrary, and will say, ‘Here are Christians indulging a taste for our customs; they are a kind of hypocrites, abusing the demons and loathing them, yet running to their tables; than which what can be more senseless? We conclude that not for truth’s sake, but through ambition and love of power they have betaken themselves to this doctrine.’ What folly then would it be that in respect of those things whereby I have been so benefited as even to give solemn thanks, in respect of these I should become the cause of evil-speaking?” “But these things, even as it is,” say you, “will the Gentile allege, when he seeth me not making enquiry.” In no wise. For all things are not full of idol-sacrifices so that he should suspect this: nor dost thou thyself taste of them as idol-sacrifices. But not then scrupulous overmuch, nor again, on the other hand, when any say that it is an idol-sacrifice, do thou partake. For Christ gave thee grace and set thee on high and above all injury from that quarter, not that thou mightest be evil spoken of, nor that the circumstance which hath been such a gain to thee as to be matter of special thanksgiving, should so injure others as to make them even blaspheme. “Nay, why,” saith he, “do I not say to the Gentile, ‘I eat, I am no wise injured, and I do not this as one in friendship with the demons’?” Because thou canst not persuade him, even though thou shouldst say it ten thousand times: weak as he is and hostile. For if thy brother hath not yet been persuaded by thee, much less the enemy and the Gentile. If he is possessed by his consciousness of the idol-sacrifice, much more the unbeliever. And besides, what occasion have we for so great trouble?
“What then? whereas we have known Christ and give
thanks, while they blaspheme, shall we therefore abandon this
custom also?” Far from it. For the thing is not the same.
For in the one case, great is our gain from bearing the reproach;
but in the other, there will be no advantage. Wherefore also he
said before, “for neither if we eat, are we the better; nor if we
eat not, are we the worse.” (c.
[3.]
Perceivest thou how from the subject before him, he
carried out the exhortation to what was general, giving us one, the
most excellent of all
Not only, however, should the brethren receive no hurt from us, but to the utmost of our power not even those that are without. For if we are “light,” and “leaven,” and “luminaries,” and “salt,” we ought to enlighten, not to darken; to bind, not to loosen; to draw to ourselves the unbelievers, not to drive them away. Why then puttest thou to flight those whom thou oughtest to draw to thee? Since even Gentiles are hurt, when they see us reverting to such things: for they know not our mind nor that our soul hath come to be above all pollution of sense. And the Jews too, and the weaker brethren, will suffer the same.
Seest thou how many reasons he hath assigned for which we ought to abstain from the idol-sacrifices? Because of their unprofitableness, because of their needlessness, because of the injury to our brother, because of the evil-speaking of the Jew, because of the reviling of the Gentile, because we ought not to be partakers with demons, because the thing is a kind of idolatry.
Further, because he had said, “give no occasion of stumbling,” and he made them responsible for the injury done, both to the Gentiles and to the Jews; and the saying was grievous; see how he renders it acceptable and light, putting himself forward, and saying,
This is a rule of the most perfect Christianity, this is a landmark exactly laid down, this is the point that stands highest of all; viz. the seeking those things which are for the common profit: which also Paul himself declared, by adding, “even as I also am of Christ.” For nothing can so make a man an imitator of Christ as caring for his neighbors. Nay, though thou shouldest fast, though thou shouldest lie upon the ground, and even strangle thyself, but take no thought for thy neighbor; thou hast wrought nothing great, but still standest far from this Image, while so doing. However, in the case before us, even the very thing itself is naturally useful, viz; the abstaining from idol-sacrifices. But “I,” saith he, “have done many of those things which were unprofitable also: e.g., when I used circumcision, when I offered sacrifice; for these, were any one to examine them in themselves, rather destroy those that follow after them and cause them to fall from salvation: nevertheless, I submitted even to these on account of the advantage therefrom: but here is no such thing. For in that case, except there accrue a certain benefit and except they be done for others’ sake, then the thing becomes injurious: but in this, though there be none made to stumble, even so ought one to abstain from the things forbidden.
But not only to things hurtful have I submitted, but
also to things toilsome. For, “I robbed other Churches,”
saith he, “taking wages of them; (
[4.] For no virtuous action can be very exalted,
when it doth not distribute its benefit to others also: as is
shown by him who brought the one talent safe, and was cut in sunder
because he had not made more of it. And thou then, brother,
though thou shouldest remain without food, though thou shouldest
sleep upon the ground, though thou shouldest eat ashes and be ever
wailing, and do good to no other; thou wilt do no great work. For
so also those great and noble persons who were in the beginning
made this their chiefest care: examine accurately their life, and
thou wilt see clearly that none of them ever looked to his own
things, but each one to the things of his neighbor, whence also
they shone the brighter. For so Moses (to mention him first)
wrought many and great wonders and signs; but nothing made him so
great as that blessed voice which he uttered unto God, saying,
“If Thou wilt forgive their sin,” forgive; “but if not, blot
me also out.” (
Well: these indeed so became glorious. But as
for those who sought their own, consider what harm too they
received. The nephew, for instance, of the last mentioned,
because he listened to the saying, “If thou wilt go to the right,
Well: these surely are great things and worthy of an angelical life. But the conduct of Paul far exceeds this. For all the rest leaving their own blessings chose to be partakers in the afflictions of others: but Paul did a thing much greater. For it was not that he consented to be a partaker in others’ misfortunes, but he chose himself to be at all extremities that other men might enjoy blessings. Now it is not the same for one who lives in luxury to cast away his luxury and suffer adversity, as for one himself alone suffering adversity, to cause others to be in security and honor. For in the former case, though it be a great thing to exchange prosperity for affliction for your neighbor’s sake, nevertheless it brings some consolation to have partakers in the misfortune. But consenting to be himself alone in the distress that others may enjoy their good things,—this belongs to a much more energetic soul, and to Paul’s own spirit.
And not by this only, but by another and greater
excellency doth he surpass all those before mentioned. That is,
Abraham and all the rest exposed themselves to dangers in the
present life, and all these were but asking for this kind of death
once for all: but Paul prayed ( [But the Apostle did not say absolutely “I
wish,” but “I could wish” or pray. The difference is
great. C.]
I may mention also a third point of superiority. And what is this? That some of those, though they interceded for the persons who conspired against them, nevertheless it was for those with whose guidance they had been entrusted: and the same thing happened as if one should stand up for a wild and lawless son, but still a son: whereas Paul wished to be accursed in the stead of those with whose guardianship he was not entrusted. For to the Gentiles was he sent. Dost thou perceive the greatness of his soul and the loftiness of his spirit, transcending the very heaven? This man do thou emulate: but if thou canst not, at least follow those who shone in the old covenant. For thus shalt thou find thine own profit, if thou seekest that of thy neighbor. Wherefore when thou feelest backward to care for thy brother, considering that no otherwise canst thou be saved, at least for thine own sake stand thou up for him and his interests.
[5.] And although what hath been said is
sufficient to convince thee that no otherwise is it possible to
secure our own benefit: yet if thou wouldst also assure thyself
of it by the examples of common life, conceive a fire happening any
where to be kindled in a house, and then some of the neighbors with
a view to their own interest refusing to confront the danger but
shutting themselves up and remaining at home, in fear lest some one
find his way in and purloin some part of the household goods; how
great punishment will they endure? Since the fire will come on
and burn down likewise all that is theirs; and because they looked
not to the profit of their neighbor, they lose even their own
besides. For so God, willing to bind us all to each other, hath
imposed upon things such a necessity, that in the profit of one
neighbor that of the other is bound up; and the whole world is thus
constituted. And therefore in a vessel too, if a storm come on,
and the steersman, leaving the profit of the many, should seek his
own only, he will quickly sink both himself and them. And of each
several art too we may say that should it look to its own profit
only, life could never stand, nor even the art itself which so
seeketh its own. Therefore the husbandman sows not so much corn
only as is sufficient for himself, since he would long ago have
famished both himself and others; but seeks the profit of the
many: and the soldier
Now if any say, “each man doeth this, not looking to my interest, but his own, for he engages in all these things to obtain for himself money and glory and security, so that in seeking my profit he seeks his own:” this also do I say and long since wished to hear from you, and for this have I framed all my discourse; viz. to signify that thy neighbor then seeks his own profit, when he looks to thine. For since men would no otherwise make up their mind to seek the things of their neighbor, except they were reduced to this necessity; therefore God hath thus joined things together, and suffers them not to arrive at their own profit except they first travel through the profit of others.
Well then, this is natural to man, thus to follow
after his neighbors’ advantage; but one ought to be persuaded not
from this reason, but from what pleases God. For it is not
possible to be saved, wanting this; but though thou shouldest
exercise the highest perfection of the work and neglect others who
are perishing, thou wilt gain no confidence towards God. Whence
is this evident? From what the blessed Paul declared. “For if
I bestow my goods to feed the poor, and give my body to be burned,
and have not love, it profiteth me nothing,” ( [This passage and others like it show, as
Neander says, that while Chrysostom was enthusiastically alive to
the ideal of holy temper and holy living in Monachism, yet he was
too deeply penetrated by the essence of the Gospel not to be aware
that this indeed should pervade all the relations of life.
C.]
“And how,” saith one, “did God say to Lot by
the Angels, ‘Escape for thy life?’” (
For I do not affirm this, that one ought to bring chastisement on one’s self without discrimination and at random, apart from the will of God. But when a man tarries long in sin, then I bid thee push thyself forward and correct him: if thou wilt, for thy neighbor’s sake: but if not, at least for thine own profit. It is true, the first is the better course: but if thou reachest not yet unto that height, do it even for this. And let no man seek his own that he may find his own; and bearing in mind that neither voluntary poverty nor martyrdom, nor any other thing, can testify in our favor, unless we have the crowning virtue of love; let us preserve this beyond the rest, that through it we may also obtain all other, both present and promised blessings; at which may we all arrive through the grace and mercy of our Lord Jesus Christ; Whom be the glory world without end. Amen.
Now I praise you that ye remember me in all things, and hold fast the traditions, even as I delivered them to you.
Having completed the discourse concerning the idol-sacrifices as became him, and having rendered it most perfect in all respects, he proceeds to another thing, which also itself was a complaint, but not so great a one. For that which I said before, this do I also now say, that he doth not set down all the heavy accusations continuously, but after disposing them in due order, he inserts among them the lighter matters, mitigating what the readers would else feel offensive in his discourse on account of his continually reproving.
And discoursing concerning the idol-sacrifices, he
said not that one ought to abstain from things forbidden only, but
also from things permitted when offence is given: and not only
not to hurt the brethren, but not even Greeks, nor Jews. Thus,
“give no occasion of stumbling,” saith he, “either to Jews,
or to Greeks, or to the Church of God.” (c.
[2.] Having finished therefore all the
discourses concerning all these things, he next proceeds also to
another accusation. And what was this? Their women used both to
pray and prophesy unveiled and with their head bare, (for then
women also used to prophesy;) but the men went so far as to wear
long hair as having spent their time in philosophy To let the hair and beard grow was a token of
devotion to any study; as Poetry, Hor. A. P. 297;
Philosophy, as it is told of Julian the Apostate that it was part
of his affectation to let his hair and beard grow.
Thou seest that some obeyed, whom he praises; and
others disobeyed, whom he corrects by what comes afterwards,
saying, “Now if any man seem to be contentious, we have no such
custom.” (
All what things? For hitherto his discourse was only concerning their not wearing long hair and not covering their heads; but, as I said, he is very bountiful in his praises, rendering them more forward. Wherefore he saith,
“That ye remember me in all things, and hold fast the traditions, even as I delivered them to you.” It appears then that he used at that time to deliver many things also not in writing, which he shows too in many other places. But at that time he only delivered them, whereas now he adds an explanation of their reason: thus both rendering the one sort, the obedient, more steadfast, and pulling down the others’ pride, who oppose themselves. Further, he doth not say, “ye have obeyed, whilst others disobeyed,” but without exciting suspicion, intimates it by his mode of teaching in what follows, where he saith,
This is his account of the reason of the
thing, and he states it to make the weaker more attentive. He
indeed that is faithful, as he ought to be, and steadfast, doth not
require any reason or cause of those things which are commanded
him, but is content with the ordinance τῇ παραδόσει.
Wherefore neither did he state the cause until he
saw the commandment transgressed. What then is the cause?
“The head of every man is Christ.” Is He then Head of the
Gentile also? In no wise. For if “we are the Body of Christ,
and severally members thereof,” (c.
[3.] “But the head of the woman is the
man; and the head of Christ is God.” Here the heretics rush
upon us with a certain declaration of inferiority, which out of
these words they contrive against the Son. But they stumble
against themselves. For if “the man be the head of the
woman,” and the head be of the same substance with the body, and
“the head of Christ is God,” the Son is of the same substance
with the Father. “Nay,” say they, “it is not His being of
another substance which we intend to show from hence, but that He
is under subjection.” What then are we to say to this? In the
first place, when any thing lowly is said of him conjoined as He is
with the Flesh, there is no disparagement of the Godhead in what is
said, the Economy admitting the expression. However, tell me how
thou intendest to prove this from the passage? “Why, as the man
governs the wife, saith he, “so also the Father, Christ.”
Therefore also as Christ governs the man, so likewise the Father,
the Son. “For the head of every man,” we read, “is
Christ.” And who could ever admit this? For if the
superiority of the Son compared with us, be the measure of the
Father’s compared with the Son, consider to what meanness thou
wilt bring Him. So that we must not try ἐξεταστέον.
But dost thou understand the term “head”
differently in the case of the man and the woman, from what thou
dost in the case of Christ? Therefore in the case of the Father
and the Son, must we understand it differently also. “How
understand it differently?” saith the objector. According to
the occasion τὸ αἴτιον.
For with us indeed the woman is reasonably subjected
to the man: since equality of honor causeth contention. And not
for this cause only, but by reason also of the deceit (
To account for which; it was likely that this sin would have thrown our race into a state of warfare; (for her having been made out of him would not have contributed any thing to peace, when this had happened, nay, rather this very thing would have made the man even the harsher, that she made as she was out of him should not have spared even him who was a member of herself:) wherefore God, considering the malice of the Devil, raised up the bulwark of this word and what enmity was likely to arise from his evil device, He took away by means of this sentence and by the desire implanted in us: thus pulling down the partition-wall, i.e., the resentment caused by that sin of hers. But in God and in that undefiled Essence, one must not suppose any such thing.
Do not therefore apply the examples to all, since
elsewhere also from this source many grievous errors will occur.
For so in the beginning of this very Epistle, he said, (
Now that what I say may become clearer, I will endeavor to make it manifest in an example. Christ is called “the Head of the Church.” If I am to take nothing from what is human in the idea, why, I would know, is the expression used at all? On the other hand, if I understand all in that way, extreme absurdity will result. For the head is of like passions with the body and liable to the same things. What then ought we to let go, and what to accept? We should let go these particulars which I have mentioned, but accept the notion of a perfect union, and the first principle; and not even these ideas absolutely, but here also we must form a notion, as we may by ourselves, of that which is too high for us and suitable to the Godhead: for both the union is surer and the beginning more honorable.
Again, thou hearest the word “Son;” do not thou in this case admit all particulars; yet neither oughtest thou to reject all: but admitting whatever is meet for God, e.g. that He is of the same essence, that He is of God; the things which are incongruous and belong to human weakness, leave thou upon the earth.
Again, God is called “Light.” Shall we then admit all circumstances which belong to natural light? In no wise. For this light yields to darkness, and is circumscribed by space, and is moved by another power, and is overshadowed; none of which it is lawful even to imagine of That Essence. We will not however reject all things on this account, but will reap something useful from the example. The illumination which cometh to us from God, the deliverance from darkness, this will be what we gather from it.
[4.] Thus much in answer to the heretics: but we must also orderly go over the whole passage. For perhaps some one might here have doubt also, questioning with himself, what sort of a crime it was for the woman to be uncovered, or the man covered? What sort of crime it is, learn now from hence.
Symbols many and diverse have been given both to man and woman; to him of rule, to her of subjection: and among them this also, that she should be covered, while he hath his head bare. If now these be symbols you see that both err when they disturb the proper order, and transgress the disposition of God, and their own proper limits, both the man falling into the woman’s inferiority, and the woman rising up against the man by her outward habiliments.
For if exchange of garments be not lawful, so that
neither she should be clad with a cloak, nor he with a mantle or a
veil: (“for the woman,” saith He, “shall not wear that
which pertaineth to a man, neither shall a man put on a woman’s
garments:”) much more is it unseemly for these (
And tell me not this, that the error is but small. For first, it is great even of itself: being as it is disobedience. Next, though it were small, it became great because of the greatness of the things whereof it is a sign. However, that it is a great matter, is evident from its ministering so effectually to good order among mankind, the governor and the governed being regularly kept in their several places by it.
So that he who transgresseth disturbs all things, and betrays the gifts of God, and casts to the ground the honor bestowed on him from above; not however the man only, but also the woman. For to her also it is the greatest of honors to preserve her own rank; as indeed of disgraces, the behavior of a rebel. Wherefore he laid it down concerning both, thus saying,
For there were, as I said, both men who prophesied
and women who had this gift at that time, as the daughters of
Philip, (
Well then: the man he compelleth not to be always uncovered, but only when he prays. “For every man,” saith he, “praying or prophesying, having his head covered, dishonoreth his head.” But the woman he commands to be at all times covered. Wherefore also having said, “Every woman that prayeth or prophesieth with her head unveiled, dishonoreth her head,” he stayed not at this point only, but also proceeded to say, “for it is one and the same thing as if she were shaven.” But if to be shaven is always dishonorable, it is plain too that being uncovered is always a reproach. And not even with this only was he content, but added again, saying, “The woman ought to have a sign of authority on her head, because of the angels.” He signifies that not at the time of prayer only but also continually, she ought to be covered. But with regard to the man, it is no longer about covering but about wearing long hair, that he so forms his discourse. To be covered he then only forbids, when a man is praying; but the wearing long hair he discourages at all times. Wherefore, as touching the woman, he said, “But if she be not veiled, let her also be shorn;” so likewise touching the man, “If he have long hair, it is a dishonor unto him.” He said not, “if he be covered” but, “if he have long hair.” Wherefore also he said at the beginning, “Every man praying or prophesying, having any thing on his head, dishonoreth his head.” He said not, “covered,” but “having any thing on his head;” signifying that even though he pray with the head bare, yet if he have long hair, he is like to one covered. “For the hair,” saith he, “is given for a covering.”
Thus, in the beginning he simply requires that
the head be not bare: but as he proceeds he intimates both the
continuance of the rule, saying, “for it is one and the same
thing as if she were shaven,” and the keeping of it with all care
and diligence. For he said not merely covered, but “covered
over οὐδὲ γὰρ καλύπτεσθαι, ἀλλα
κατακαλύπτεσθαι.
But if any say, “Nay, how can this be a shame to the woman, if she mount up to the glory of the man?” we might make this answer; “She doth not mount up, but rather falls from her own proper honor.” Since not to abide within our own limits and the laws ordained of God, but to go beyond, is not an addition but a diminuation. For as he that desireth other men’s goods and seizeth what is not his own, hath not gained any thing more, but is diminished, having lost even that which he had, (which kind of thing also happened in paradise:) so likewise the woman acquireth not the man’s dignity, but loseth even the woman’s decency which she had. And not from hence only is her shame and reproach, but also on account of her covetousness.
Having taken then what was confessedly shameful, and
having said, “but if it be a shame for a woman to be shorn or
shaven,” he states in what follows his own conclusion, saying,
“let her be covered.” And he said not, “let her have long
hair,” but, “let her be covered,” ordaining both these to be
one, and establishing them both ways, from what was customary and
from their contraries: in that he both affirms the covering and
the hair to be one, and also that she again who is shaven is the
same with her whose head is bare. “For it is one and the same
thing,” saith he, “as if she were shaven.” But if any say,
“And how is it one, if this woman have the covering of nature,
but the other who is shaven have not even this?” we answer, that
as far as her will goes, she threw
Then he states also a cause, as one discoursing with those who are free: a thing which in many places I have remarked. What then is the cause?
This is again another cause. “Not only,” so he speaks, “because he hath Christ to be His Head ought he not to cover the head, but because also he rules over the woman.” For the ruler when he comes before the king ought to have the symbol of his rule. As therefore no ruler without military girdle and cloak, would venture to appear before him that hath the diadem: so neither do thou without the symbols of thy rule, (one of which is the not being covered,) pray before God, lest thou insult both thyself and Him that hath honored thee.
And the same thing likewise one may say regarding the woman. For to her also is it a reproach, the not having the symbols of her subjection. “But the woman is the glory of the man.” Therefore the rule of the man is natural.
[5.] Then, having affirmed his point, he states again other reasons and causes also, leading thee to the first creation, and saying thus:
But if to be of any one, is a glory to him of whom one is, much more the being an image of him.
This is again a second superiority, nay, rather also a third, and a fourth, the first being, that Christ is the head of us, and we of the woman; a second, that we are the glory of God, but the woman of us; a third, that we are not of the woman, but she of us; a fourth, that we are not for her, but she for us.
“For this cause:” what cause, tell me? “For all these which have been mentioned,” saith he; or rather not for these only, but also “because of the angels.” “For although thou despise thine husband,” saith he, “yet reverence the angels.”
It follows that being covered is a mark of subjection and authority. For it induces her to look down and be ashamed and preserve entire her proper virtue. For the virtue and honor of the governed is to abide in his obedience.
Again: the man is not compelled to do this; for he is the image of his Lord: but the woman is; and that reasonably. Consider then the excess of the transgression when being honored with so high a prerogative, thou puttest thyself to shame, seizing the woman’s dress. And thou doest the same as if having received a diadem, thou shouldest cast the diadem from thy head, and instead of it take a slave’s garment.
Thus, because he had given great superiority to the man, having said that the woman is of him and for him and under him; that he might neither lift up the men more than was due nor depress the women, see how he brings in the correction, saying, “Howbeit neither is the man without the woman, nor the woman without the man, in the Lord.” “Examine not, I pray,” saith he, “the first things only, and that creation. Since if thou enquire into what comes after, each one of the two is the cause of the other; or rather not even thus each of the other, but God of all.” Wherefore he saith, “neither is the man without the woman, nor the woman without the man, in the Lord.”
He said not, “of the woman,” but he repeats the
expression, (from
His constant practice of stating commonly
“And if it be given her for a covering,”
say you, “wherefore need she add another covering?” That not
nature only, but also her own will may have part in her
acknowledgment of subjection. For that thou oughtest to be
covered nature herself by anticipation enacted a law. Add now, I
pray, thine own part also, that thou mayest not seem to subvert the
very laws of nature; a proof of most insolent rashness ἰταμότητος. βδελύγματα. rec. text.
πορνείαν.
And again, Paul rebuking the unclean among the
Romans thus aggravates the accusation, saying, that their usage was
not only against the law of God, but even against nature. “For
they changed the natural use into that which is against
nature.” ( τὰ τῆς καινοτομὶας ἃπαντα
τῆς παρὰ φύσιν. Perhaps the text is mutilated.
It is then contentiousness to oppose these things, and not any exercise of reason. Notwithstanding, even thus it is a measured sort of rebuke which he adopts, to fill them the more with self-reproach; which in truth rendered his saying the more severe. “For we,” saith he, “have no such custom,” so as to contend and to strive and to oppose ourselves. And he stopped not even here, but also added, “neither the Churches of God;” signifying that they resist and oppose themselves to the whole world by not yielding. However, even if the Corinthians were then contentious, yet now the whole world hath both received and kept this law. So great is the power of the Crucified.
[6.] But I fear lest having assumed the dress, yet
in their deeds some of our women should be found immodest and in
other ways uncovered. For therefore also writing to Timothy Paul
was not content with these things, but added others, saying,
“that they adorn themselves in modest apparel, with
shamefacedness and sobriety; not with braided hair, or gold.”
(
[7.] So also was it with those of old time. Each was employed in fulfilling his own duty, not in exacting that of his neighbor. Thus, if you mark it, Abraham took his brother’s son: his wife found no fault with him. He commanded her to travel a long journey; she spake not even against this but followed. Again, after those many miseries and labors and toils having become lord of all, he yielded the precedency to Lot. And so far from Sarah being offended at this, she did not even open her mouth, nor uttered any such thing as many of the women of these days utter, when they see their own husbands coming off inferior in such allotments, and especially in dealing with inferiors; reproaching them, and calling them fools and senseless and unmanly and traitors and stupid. But no such thing did she say or think, but was pleased with all things that were done by him.
And another thing, and that a greater: after that Lot had the choice put in his power, and had thrown the inferior part upon his uncle, a great danger fell upon him.
Whereof the patriarch hearing, armed all his people, and set himself against the whole army of the Persians with his own domestics only, and not even then did she detain him, nor say, as was likely, “O man, whither goest thou, thrusting thyself down precipices, and exposing thyself to so great hazards; for one who wronged thee and seized on all that was thine, shedding thy blood? Yea, and even if thou make light of thyself, yet have pity on me which have left house and country and friends and kindred, and have followed thee in so long a pilgrimage; and involve me not in widowhood, and in the miseries of widowhood.” None of these things she said: she thought not of them but bore all in silence.
After this, her womb continuing barren, she herself suffers not the grief of women nor laments: but he complains, though not to his wife, but to God. And see how each preserves his own appropriate part: for he neither despised Sarah as childless, nor reproached her with any such thing: and she again was anxious to devise some consolation to him for her childlessness by means of the handmaid. For these things had not yet been forbidden then as now. For now neither is it lawful for women to indulge their husbands in such things, nor for the men, with or without the wife’s knowledge, to form such connexions, even though the grief of their childlessness should infinitely harass them: since they also shall hear the sentence, “their worm shall not die, neither shall their fire be quenched.” For now it is not permitted, but then it had not been forbidden. Wherefore both his wife commanded this, and he obeyed, yet not even thus for pleasure’s sake. But “behold,” it will be said, “how he cast Hagar out again at her bidding.” Well, this is what I want to point out, that both he obeyed her in all things, and she him. But do not thou give heed to these things only, but examine, thou who urgest this plea, into what had gone before also, Hagar’s insulting her, her boasting herself against her mistress; than which what can be more vexatious to a free and honorable woman?
[8.] Let not then the wife tarry for the virtue of the husband and then show her own, for this is nothing great; nor, on the other hand, the husband, for the obedience of the wife and then exercise self-command; for neither would this any more be his own well-doing; but let each, as I said, furnish his own share first. For if to the Gentiles smiting us on the right, we must turn the other cheek; much more ought one to bear with harsh behavior in a husband.
And I say not this for a wife to be beaten; far from
it: for this is the extremest affront, not to her that is beaten,
but to him who beateth. But even if by some misfortune thou have
such a yokefellow allotted thee, take it not ill, O woman,
considering the reward which is laid up for such things and their
praise too in this present life. And to you husbands also this I
say: make it a rule that there can be no such offence as to bring
you under the necessity of striking a wife. And why say I a wife?
since not even upon his handmaiden could a free man endure to
inflict blows and lay violent hands. But if the shame be great
for a man to beat a maidservant, much more to stretch forth the
right hand against her that is free. And this one might see even
from heathen legislatures who no longer compel her that hath been
so treated to live with him that beat her, as being unworthy of her
fellowship. For surely it comes of extreme lawlessness when thy
partner
But we may well ask, Is it only madness? There is the shame too: I would fain know who can endure it. And what description can set it before us; when shrieks and wailings are borne along the alleys, and there is a running to the house of him that is so disgracing himself, both of the neighbors and the passers by, as though some wild beast were ravaging within? Better were it that the earth should gape asunder for one so frantic, than that he should be seen at all in the forum after it.
“But the woman is insolent,” saith he.
Consider nevertheless that she is a woman, the weaker vessel,
whereas thou art a man. For therefore wert thou ordained ἓχειροτονήθης.
Considering therefore all these things, command thyself: and withal think also of that evening on which the father having called thee, delivered thee his daughter as a kind of deposit, and having separated her from all, from her mother, from himself, from the family, intrusted her entire guardianship to thy right hand. Consider that (under God) through her thou hast children and hast become a father, and be thou also on that account gentle towards her.
Seest thou not the husbandmen, how the earth which hath once received the seed, they tend with all various methods of culture, though it have ten thousand disadvantages; e.g., though it be an unkindly soil or bear ill weeds, or though it be vexed with excessive rain through the nature of its situation? This also do thou. For thus shalt thou be first to enjoy both the fruit and the calm. Since thy wife is to thee both a harbor, and a potent healing charm to rejoice thy heart. Well then: if thou shalt free thy harbor from winds and waves, thou shalt enjoy much tranquility on thy return from the market-place: but if thou fill it with clamor and tumult, thou dost but prepare for thyself a more grievous shipwreck. In order then to prevent this, let what I advise be done: When any thing uncomfortable happens in the household, if she be in the wrong console her and do not aggravate the discomfort. For even if thou shouldest lose all, nothing is more grievous than to have a wife without good-will sharing thine abode. And whatever offence thou canst mention, thou wilt tell me of nothing so very painful as being at strife with her. So that if it were only for such reasons as these, let her love be more precious than all things. For if one another’s burdens are to be borne, much more our own wife’s.
Though she be poor do not upbraid her:
though she be foolish, do not trample on her, but train her
rather: because she is a member of thee, and ye are become one
flesh. “But she is trifling and drunken and passionate.”
Thou oughtest then to grieve over these things, not to be angry;
and to beseech God, and exhort her and give her advice, and do
every thing to remove the evil. But if thou strike her thou dost
aggravate the disease: for fierceness is removed by moderation,
not by rival fierceness. With these things bear in mind also the
reward from God: that when it is permitted thee to cut her off,
and thou doest not so for the fear of God, but bearest with so
great defects, fearing the law appointed in such matters which
forbids to put away a wife whatsoever disease she may have: thou
shalt receive an unspeakable reward. Yea, and before the reward
thou shalt be a very great gainer, both rendering her more obedient
and becoming thyself more gentle thereby. It is said, for
instance, that one of the heathen philosophers Socrates.
But to proceed: it is said that for this reason
the philosopher having a bad wife, cast her not
But in giving you this charge, I praise you not, that ye come together not for the better, but for the worse.
It is necessary in considering the present charge to state also first the occasion of it. For thus again will our discourse be more intelligible. What then is this occasion?
As in the case of the three thousand who
believed in the beginning, all had eaten their meals in common and
had all things common; such also was the practice at the time when
the Apostle wrote this: not such indeed exactly; but as it were a
certain outflowing of that communion which abode among them
descended also to them that came after. And because of course
some were poor, but others rich, they laid not down all their goods
in the midst, but made the tables open on stated days, as it should
seem; and when the solemn service τῆς συνάξεως.
[2.] Since therefore this custom was broken
through, a custom most excellent and most useful; (for it was a
foundation of love, and a comfort to poverty, and a corrective of
riches, and an occasion of the highest philosophy, and an
instruction of humility:) since however he saw so great
advantages in a way to be destroyed, he naturally addresses them
with severity, thus saying: “But in giving you this charge, I
praise you not.” For in the former charge, as there were many
who kept (the ordinances), he began otherwise, saying thus:
“Now I praise you that ye remember me in all things:” but
here contrariwise, “But in giving you this charge, I praise you
not.” And here is the reason why
And why dost thou not praise? Because “ye
come together,” saith he, “not for the better but for the
worse;” i.e., because ye do not go forward unto virtue. For it
were meet that your liberality φιλοτιμίαν.
Further, that he might not seem to say these things on account of the poor only, he doth not at once strike in to the discourse concerning the tables, lest he render his rebuke such as they might easily come to think slightly of, but he searches for an expression most confounding and very fearful. For what saith he?
σχίσματα.
And he saith not, “For fear that you do not sup
together in common;” “for I hear that you feast in private, and
not with the poor:” but what was most calculated thoroughly to
shake their minds, that he set down, the name of division, which
was the cause of this mischief also: and so he reminded them
again of that which was said in the beginning of the Epistle, and
was “signified by them of the house of Chloe.” (c.
Thus, lest they should say, “But what if the accusers speak falsely?” he neither saith, “I believe it,” lest he should rather make them reckless; nor again, on the other hand, “I disbelieve it,” lest he should seem to reprove without cause, but, “I partly believe it,” saith he, i.e., “I believe it in a small part;” making them anxious and inviting them to return to correction.
[3.]
By “factions,” here he means those which concern
not the doctrines, but these present divisions. But even if he
had spoken of the doctrinal heresies, not even thus did he give
them any handle. For Christ Himself said, “it must needs be
that occasions of stumbling come,” ( vid. S. Chrys. on S. Matth. Hom. 59.
Now that he said these things of these factions
relating to the tables, and that contention and division, he made
manifest also from what follows. For having said, “I hear that
there are divisions among you,” he stopped not here, but
signifying what divisions he means he goes on to say, “each one
taketh before other his own supper;” and again, “What? have ye
not houses to eat and to drink in? or despise ye the Church of
God?” However, that of these he was speaking is evident. And
if he call them divisions, marvel not. For, as I said, he wishes
to touch them by the expression: whereas had they been divisions
of doctrine, he would not have discoursed with them thus mildly.
Hear him, for instance, when he speaks of any such thing, how
vehement he is both in assertion and in reproof: in assertion, as
when he says, “If even an angel preach any other gospel unto you
than that ye have received, let him be accursed;” (
ἵνα. εἰς μετέωρον ἀφίησι,
“sends it out into the air.”
Nor doth he here seem to me to be comforting the poor only, but those also who were not violating the custom. For it was likely that there were among them also those that observed it.
And this is why he said, “I partly believe it.” Justly then doth he call these “approved,” who not only with the rest observed the custom, but even without them kept this good law undisturbed. And he doth this, studying by such praises to render both others and these persons themselves more forward.
[4.] Then at last he adds the very form of offence. And what is it?
Seest thou how effectually appealing to their shame, even already by way of narrative he contrives to give them his counsel? “For the appearance of your assembly,” saith he, “is different. It is one of love and brotherly affection. At least one place receives you all, and ye are together in one flock. But the Banquet, when you come to that, bears no resemblance to the Assembly of worshippers.” And he said not, “When ye come together, this is not to eat in common; “this is not to feast with one another;” but otherwise again and much more fearfully he reprimands them, saying, “it is not possible to eat the Lord’s Supper,” sending them away now from this point to that evening on which Christ delivered the awful Mysteries. Therefore also he called the early meal “a supper.” For that supper too had them all reclining at meat together: yet surely not so great was the distance between the rich and the poor as between the Teacher and the disciples. For that is infinite. And why say I the Teacher and the disciples? Think of the interval between the Teacher and the traitor: nevertheless, the Lord Himself both sat at meat with them and did not even cast him out, but both gave him his portion of salt and made him partaker of the Mysteries.
Next he explains how “it is not possible to eat the Lord’s Supper.”
ἐν τῷ
φαγεῖν.
Perceivest thou how he intimates that they were
disgracing themselves rather? For that which is the Lord’s,
they make a private matter: so that themselves are the first to
suffer indignity, depriving their own table of its greatest
prerogative. How and in what manner? Because the Lord’s
Supper, i.e. the Master’s, ought to be common. For the property
of the master belongs not to this servant without belonging to
that, but in common to all. So that by “the Lord’s” Supper
he expresses this, the “community” of the feast. As if he had
said, “If it be thy master’s, as assuredly it is, thou oughtest
not to withdraw it as private, but as belonging to thy Lord and
Master to set it in common before all. For this is the meaning
of, ‘the Lord’s.’ But now thou dost not suffer it to be the
Lord’s, not suffering it to be
“For each one taketh before other his own supper.” And he said not, “cutteth off,” but “taketh before,” tacitly censuring them both for greediness and for precipitancy. This at least the sequel also shows. For having said this, he added again, “and one is hungry, and another is drunken,” each of which showed a want of moderation, both the craving and the excess. See also a second fault again whereby those same persons are injured: the first, that they dishonor their supper: the second, that they are greedy and drunken; and what is yet worse, even when the poor are hungry. For what was intended to be set before all in common, that these men fed on alone, and proceeded both to surfeiting and to drunkenness. Wherefore neither did he say, “one is hungry, and another is filled:” but, “is drunken.” Now each of these, even by itself, is worthy of censure: for it is a fault to be drunken even without despising the poor; and to despise the poor without being drunken, is an accusation. When both then are joined together at the same time, consider how exceeding great is the transgression.
Next, having pointed out their profaneness, he adds his reprimand in what follows, with much anger, saying,
Seest thou how he transferred the charge from the indignity offered to the poor to the Church, that his words might make a deeper impression of disgust? Here now you see is yet a fourth accusation, when not the poor only, but the Church likewise is insulted. For even as thou makest the Lord’s Supper a private meal, so also the place again, using the Church as a house. For it was made a Church, not that we who come together might be divided, but that they who are divided might be joined: and this act of assembling shows.
“And put them to shame that have not.” He said not, “and kill with hunger them that have not,” but so as much more to put them to the blush, “shame them;” to point out that it is not food which he cares for so much as the wrong done unto them. Behold again a fifth accusation, not only to overlook the poor but even to shame them. Now this he said, partly as treating with reverence the concerns of the poor, and intimating that they grieve not so for the belly as for the shame; and partly also drawing the hearer to compassion.
Having therefore pointed out so great
impieties, indignity to the Supper, indignity to the Church, the
contempt practised towards the poor; he relaxes again the tones of
his reproof, saying, all of a sudden χαλᾶ τὸν τόνον, ἀθρόον
λέγων.
[5.] Next, wishing also from another topic to shame them yet more, he takes again the points which were most essential and of them weaves his discourse.
Wherefore doth he here make mention of the Mysteries? Because that argument was very necessary to his present purpose. As thus: “Thy Master,” saith he, “counted all worthy of the same Table, though it be very awful and far exceeding the dignity of all: but thou considerest them to be unworthy even of thine own, small and mean as we see it is; and while they have no advantage over thee in spiritual things, thou robbest them in the temporal things. For neither are these thine own.”
However, he doth not express himself thus, to prevent his discourse becoming harsh: but he frames it in a gentler form, saying, that “the Lord Jesus in the night in which He was betrayed, took bread.”
And wherefore doth he remind us of the time, and of
that evening, and of the betrayal? Not indifferently nor without
some reason, but that he might exceedingly fill them with
compunction, were it but from consideration of the time. For even
if one be a very stone, yet when he considers that night, how He
was with His disciples, “very heavy,” how He was betrayed, how
He was bound, how He was led away, how He was judged, how He
suffered all
But how saith he, that “he received it from the Lord?” since certainly he was not present then but was one of the persecutors. That thou mayest know that the first table had no advantage above that which cometh after it. For even to-day also it is He who doeth all, and delivereth it even as then.
And not on this account only doth he remind us
of that night, but that he may also in another way bring us to
compunction. For as we particularly remember those words which we
hear last from those who are departing; and to their heirs if they
should venture to transgress their commands, when we would put them
to shame we say, “Consider that this was the last word that your
father uttered to you, and until the evening when he was just about
to breathe his last he kept repeating these injunctions:” just
so Paul, purposing hence also to make his argument full of
awfulness; “Remember,” saith he, “that this was the last
mysterious rite μυσταγωγίαν.
Next also he proceeds to recount the very
things that were done, saying, “He took bread, and, when He had
given thanks, He brake it, and said, Take, eat: this is My Body,
which is broken for you.” If therefore thou comest for a
sacrifice of thanksgiving, εὐχαριστία.
What sayest thou? Art thou making a remembrance of Christ, and despisest thou the poor and tremblest not? Why, if a son or brother had died and thou wert making a remembrance of him, thou wouldst have been smitten by thy conscience, hadst thou not fulfilled the custom and invited the poor: and when thou art making remembrance of thy Master, dost thou not so much as simply give a portion of the Table?
But what is it which He saith, “This cup is the New Covenant?” Because there was also a cup of the Old Covenant; the libations and the blood of the brute creatures. For after sacrificing, they used to receive the blood in a chalice and bowl and so pour it out. Since then instead of the blood of beasts He brought in His own Blood; lest any should be troubled on hearing this, He reminds them of that ancient sacrifice.
[6.] Next, having spoken concerning that Supper, he connects the things present with the things of that time, that even as on that very evening and reclining on that very couch and receiving from Christ himself this sacrifice, so also now might men be affected; and he saith,
For as Christ in regard to the bread and the cup said, “Do this in remembrance of Me,” revealing to us the cause of the giving of the Mystery, and besides what else He said, declaring this to be a sufficient cause to ground our religious fear upon:—(for when thou considerest what thy Master hath suffered for thee, thou wilt the better deny thyself:)—so also Paul saith here: “as often as ye eat ye do proclaim His death.” And this is that Supper. Then intimating that it abides unto the end, he saith, “till He come.”
Why so? Because he poured it out, and makes
the thing appear a slaughter and no longer a sacrifice. Much
therefore as they who then pierced Him, pierced Him not that they
might drink but that they might shed His blood: so likewise doth
he that cometh for it unworthily and reaps no profit thereby.
Seest thou how fearful he makes his discourse, and inveighs against
them very exceedingly, signifying that if they are thus to drink,
they partake unworthily of the elements τῶν προκέιμενων.
“What impieties?” say you. Why sayest
thou, what impieties? Thou hast partaken of such a Table and when
thou oughtest to be more gentle than any and like the angels, none
so cruel as thou art become. Thou hast tasted the Blood of the
Lord, and not even thereupon dost thou acknowledge thy brother.
Of what indulgence then art thou worthy? Whereas if even before
this thou hadst not known him, thou oughtest to have come to the
knowledge of him from the Table; but now thou dishonorest the Table
itself; he having been deemed worthy to partake of it and thou not
judging him worthy of thy meat. Hast thou not heard how much he
suffered who demanded the hundred pence? how he made void the gift
vouchsafed to him ἐξενεχθεῖσαν, perhaps “officially
declared.”
[7.] These words let us also listen to, all of us, as many as in this place approach with the poor to this holy Table, but when we go out, do not seem even to have seen them, but are both drunken and pass heedlessly by the hungry; the very things whereof the Corinthians were accused. And when is this done? say you. At all times indeed, but especially at the festivals, where above all times it ought not so to be. Is it not so, that at such times, immediately after Communion, drunkenness succeeds and contempt of the poor? And having partaken of the Blood, when it were a time for thee to fast and watch, thou givest thyself up to wine and revelling. And yet if thou hast by chance made thy morning meal on any thing good, thou keepest thyself lest by any other unsavory viand thou spoil the taste of the former: and now that thou hast been feasting on the Spirit thou bringest in a satanical luxury. Consider, when the Apostles partook of that holy Supper, what they did: did they not betake themselves to prayers and singing of hymns? to sacred vigils? to that long work of teaching, so full of all self-denial? For then He related and delivered to them those great and wonderful things, when Judas had gone out to call them who were about to crucify Him. Hast thou not heard how the three thousand also who partook of the Communion continued even in prayer and teaching, not in drunken feasts and revellings? But thou before thou hast partaken fastest, that in a certain way thou mayest appear worthy of the Communion: but when thou hast partaken, and thou oughtest to increase thy temperance, thou undoest all. And yet surely it is not the same to fast before this and after it. Since although it is our duty to be temperate at both times, yet most particularly after we have received the Bridegroom. Before, that thou mayest become worthy of receiving: after, that thou mayest not be found unworthy of what thou hast received.
“What then? ought we to fast after
receiving?” I say not this, neither do I use any compulsion.
This indeed were well: however, I do not enforce this, but I
exhort you not to feast to excess. For if one never ought to live
luxuriously, and Paul showed this when he said, “she that giveth
herself to pleasure is dead while she liveth” (
I know, indeed, that I say these things in vain, yet
will I not cease to say them. For if ye do not all obey, yet
surely ye will not all disobey; or rather, even though ye should
all be disobedient, my reward will be greater, though
Wherefore I beseech you that we do not this to condemnation; let us nourish Christ, let us give Him drink, let us clothe Him. These things are worthy of that Table. Hast thou heard holy hymns? Hast thou seen a spiritual marriage? Hast thou enjoyed a royal Table? Hast thou been filled with the Holy Ghost? Hast thou joined in the choir of the Seraphim? Hast thou become partaker of the powers above? Cast not away so great a joy, waste not the treasure, bring not in drunkenness, the mother of dejection, the joy of the devil, the parent of ten thousand evils. For hence is a sleep like unto death, and heaviness of head, and disease, and obliviousness, and an image of dead men’s condition. Further, if thou wouldst not choose to meet with a friend when intoxicated, when thou hast Christ within, durst thou, tell me, to thrust in upon Him so great an excess?
But dost thou love enjoyment? Then, on this
very account cease being drunken. For I, too, would have thee
enjoy thyself, but with the real enjoyment, that which never
fadeth. What then is the real enjoyment, ever blooming? Invite
Christ to sup ἐπ
ἂριστον. τήν ζάλην ταύτην.
That these things be therefore not so, let us follow after moderation. For thus we shall both be in a good state of body, and we shall possess our souls in security, and shall be delivered from evils both present and future: from which may we all be delivered, and attain unto the kingdom, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, power, and honor, now and ever, and world without end. Amen.
But let a man prove himself, and so let him eat of the bread, and drink of the cup.
What mean these words, when another object is proposed to us? This is Paul’s custom, as also I said before, not only to treat of those things which he had proposed to himself, but also if an argument incidental to his purpose occur, to proceed upon this also with great diligence, and especially when it relates to very necessary and urgent matters. Thus, when he was discoursing with married persons, and the question about the servants fell in his way, he handled it very strenuously and at great length. Again, when he was speaking of the duty of not going to law before those courts, then also having fallen upon the admonition respecting covetousness, he discoursed at length concerning this subject likewise. Now the same thing he hath also done here: in that having once found occasion to remind them of the Mysteries, he judged it necessary to proceed with that subject. For indeed it was no ordinary one. Wherefore also he discoursed very awfully concerning it, providing for that which is the sum of all good things, viz. their approaching those Mysteries with a pure conscience. Whence neither was he content with the things said before alone, but adds these also, saying,
“But let a man prove himself:” which also he
saith in the second Epistle: “try your own selves, prove your
own selves:” (
[2.]
What sayest thou, tell me? Is this Table
which is the cause of so many blessings and teeming with life,
become judgment? Not from its own nature, saith he, but from the
will of him that approaches. For as His presence, which conveyed
to us those great and unutterable blessings, condemned the more
them that received it not: so also the Mysteries become
provisions ἐφόδια, viatica.
But why doth he eat judgment to himself? “Not discerning the Lord’s body:” i.e., not searching, not bearing in mind, as he ought, the greatness of the things set before him; not estimating the weight of the gift. For if thou shouldest come to know accurately Who it is that lies before thee, and Who He is that gives Himself, and to whom, thou wilt need no other argument, but this is enough for thee to use all vigilance; unless thou shouldest be altogether fallen.
Here he no longer brings his examples from others as he did in the case of the idol-sacrifices, relating the ancient histories and the chastisements in the wilderness, but from the Corinthians themselves; which also made the discourse apt to strike them more keenly. For whereas he was saying, “he eateth judgment to himself,” and, “he is guilty;” that he might not seem to speak mere words, he points to deeds also and calls themselves to witness; a kind of thing which comes home to men more than threatening, by showing that the threat has issued in some real fact. He was not however content with these things alone, but from these he also introduced and confirmed the argument concerning hell-fire, terrifying them in both ways; and solving an inquiry which is handled everywhere. I mean, since many question one with another, “whence arise the untimely deaths, whence the long diseases of men;” he tells them that these unexpected events are many of them conditional upon certain sins. “What then? They who are in continual health,” say you, “and come to a green old age, do they not sin?” Nay, who durst say this? “How then,” say you, “do they not suffer punishment?” Because there they shall suffer a severer one. But we, if we would, neither here nor there need suffer it.
And he said not, “if we punished ourselves, if we were revenged on ourselves,” but if we were only willing to acknowledge our offence, to pass sentence on ourselves, to condemn the things done amiss, we should be rid of the punishment both in this world and the next. For he that condemns himself propitiates God in two ways, both by acknowledging his sins, and by being more on his guard for the future. But since we are not willing to do even this light thing, as we ought to do it, not even thus doth He endure to punish us with the world, but even thus spareth us, exacting punishment in this world, where the penalty is for a season and the consolation great; for the result is both deliverance from sins, and a good hope of things to come, alleviating the present evils. And these things he saith, at the same time comforting the sick and rendering the rest more serious. Wherefore he saith,
He said not, we are punished, he said not, we have vengeance taken on us, but, “we are chastened.” For what is done belongs rather to admonition than condemnation, to healing than vengeance, to correction than punishment. And not so only but by the threat of a greater evil he makes the present light, saying, “that we may not be condemned with the world.” Seest thou how he brings in hell also and that tremendous judgment-seat, and signifies that that trial and punishment is necessary and by all means must be? for if the faithful, and such as God especially cares for, escape not without punishment in whatsoever things they offend, (and this is evident from things present,) much more the unbelieving and they who commit the unpardonable and incurable sins.
[3.]
Thus, while their fear was yet at its height and the
terror of hell remained, he chooses again
By permitting, he hinders it, and more strongly than by an absolute prohibition. For he brings him out of the church and sends him to his house, hereby severely reprimanding and ridiculing them, as slaves to the belly and unable to contain themselves. For he said not, “if any despise the poor,” but, “if any hunger,” discoursing as with impatient children; as with brute beasts which are slaves to appetite. Since it would be indeed very ridiculous, if, because they were hungry they were to eat at home.
Yet he was not content with this, but added also another more fearful thing, saying, “that your coming together be not unto judgment:” that ye come not unto chastisement, unto punishment, insulting the Church, dishonoring your brother. “For for this cause ye come together,” saith he, “that ye may love one another, that ye may profit and be profited. But if the contrary happen, it were better for you to feed yourselves at home.”
This, however, he said, that he might attract them to him the more. Yea, this was the very purpose both of his pointing out the injury that would arise from hence, and of his saying that condemnation was no trifling one, and terrifying them in every way, by the Mysteries, by the sick, by those that had died, by the other things before mentioned.
Then also he alarms them again in another way,
saying, “and the rest will I set in order whensoever I come:”
with reference either to some other things, or to this very
matter. For since it was likely that they would yet have some
reasons to allege, and it was not possible to set all to rights by
letter, “the things which I have charged you, let them be
observed for the present,” saith he; “but if ye have any thing
else to mention, let it be kept for my coming;” speaking either
of this matter, as I said, or of some other things not very
urgent. And this he doth that hence too he may render them more
serious. For being anxious about his coming, they would correct
the error. For the sojourning of Paul in any place was no
ordinary thing: and to signify this he said, “some are puffed
up, as though I would not come to you;” (
[4.] Hearing therefore all these things, let us both take great care of the poor, and restrain our appetite, and rid ourselves of drunkenness, and be careful worthily to partake of the Mysteries; and whatsoever we suffer, let us not take it bitterly, neither for ourselves nor for others; as when untimely death happen or long diseases. For this is deliverance from punishment, this is correction, this is most excellent admonition. Who saith this? He that hath Christ speaking in him.
But nevertheless even after this many of our
women are so foolishly disposed as even to go beyond the
unbelievers in the excess of their grief For the sentiments of Christian antiquity
about mourning at funerals, see S. Cyprian, De Mortalitate,
c. 15, 16.
Again; If any one invite you to a funeral
supper πέριδειπνον.
And not only their untimely death, but many things
besides there were to grieve him; such as their being all in the
flower of their age, all virtuous and loving, all together, that
not one of either sex was left, that it befel them not by the
common law of nature, that it came after so great a loss, that when
he was unconscious of any sin on his own part or on theirs, he
suffered these things. For each of these circumstances is enough
even by itself to disturb the mind: but when we find them even
concurring together, imagine the height of those waves, how great
the excess of that storm. And what in particular is greater and
worse than his bereavement, he did not even know wherefore all
these things happened. On this account then, having no cause to
assign for the misfortune, he ascends to the good pleasure of God,
and saith, “The Lord gave, the Lord hath taken away:” as it
pleased the Lord, even so it happened; “blessed be the name of
the Lord for ever.” (
[5.] Yea, and when his trial proceeded further, he
is again adorned with other crowns on account of his reply to his
wife, saying, “If we have received good at the hand of the Lord,
shall we not endure evil?” (
And observe his craft. He did not apply this
stratagem when the oxen or the asses or the camels were lost, nor
even when the house fell and the children were buried under it, but
so long looking on the combatant, he suffers her to be silent and
quiet. But when the fountain of worms gushed forth, when the skin
began to putrify and drop off, and the flesh wasting away to emit
most offensive discharge, and the hand of the devil was wearing him
out with sharper pain than gridirons and furnaces and any flame,
consuming on every side and eating away his body more grievously
than any wild beast, and when a long time had been spent in this
misery The LXX begin
Now, if often even when there were no realities
words alone have prevailed to unman a person, consider what it was
likely he then
For he, ever consoling her as she pressed upon him, and putting her off, would speak as follows: “Wait a little longer, and there will soon be an end of these things.” Reproaching him therefore, she speaks: “Wilt thou now again say the same thing? For a long time hath now run by, and no end of these things hath appeared.” And observe her malice, that she makes no mention of the oxen, the sheep or the camels, as knowing that he was not very much vexed about these; but she goes at once to nature, and reminds him of his children. For on their death she saw him both rending his clothes and shaving off his hair. And she said not, “thy children are dead,” but very pathetically, “thy memorial is perished from the earth,” “the thing for which thy children were desirable.” For if, even now after that the resurrection hath been made known children are longed for because they preserve the memory of the departed; much more then. Wherefore also her curse becomes from that consideration more bitter. For in that case, he that cursed, said not, “Let his children be utterly rooted out,” but, “his memorial from the earth.” “Thy sons and thy daughters.” Thus whereas she said, “the memorial,” she again accurately makes mention of either sex. “But if thou,” saith she, “carest not for these, at least consider what is mine.” “The pains of my womb, and labors which I have endured in vain with sorrow.” Now what she means is this: “I, who endured the more, am wronged for thy sake, and having undergone the toils I am deprived of the fruits.”
And see how she neither makes express mention of his loss of property, nor is silent about it and hurries by; but in that point of view in which it also might be most pathetically narrated, in that she covertly refers to it. For when she says, “I too am a vagabond and a slave, going about from place to place, from house to house,” she both hints at the loss and indicates her great distress: these expressions being such as even to enhance that misfortune. “For I come to the doors of others,” saith she; “nor do I beg only, but am a wanderer also and serve a strange and unusual servitude, going round everywhere and carrying about the tokens of my calamity, and teaching all men of my woes;” which is most piteous of all, to change house after house. And she stayed not even at these lamentations, but proceeded to say, “Waiting for the sun when it will set, and I shall rest from my miseries and the pains that encompass me, by which I am now straitened.” “Thus, that which is sweet to others,” saith she, “to behold the light, this to me is grievous: but the night and the darkness is a desirable thing. For this only gives me rest from my toils, this becometh a comfort to my miseries. But speak somewhat against the Lord, and die.” Perceivest thou here too her crafty wickedness? how she did not even in the act of advising at once introduce the deadly counsel, but having first pitifully related her misfortunes and having drawn out the tragedy at length, she couches in a few words what she would recommend, and doth not even declare it plainly, but throwing a shade over that, she holds out to him the deliverance which he greatly longed for, and promises death, the thing which he then most of all desired.
And mark from this also the malice of the devil: that because he knew the longing of Job towards God, he suffers not his wife to accuse God, lest he should at once turn away from her as an enemy. For this cause she no where mentions Him, but the actual calamities she is continually harping on.
And do thou, besides what has been said, add the circumstance that it was a woman who gave this counsel, a wonderful orator to beguile the heedless. Many at least even without external accidents have been cast down by the counsel of woman alone.
[6.] What then did the blessed saint, and firmer
than adamant? Looking bitterly upon her, by his aspect even
before he spake, he repelled her devices: since she no doubt
expected to excite fountains of tears; but he became fiercer than a
lion, full of wrath and indignation, not on account of his
sufferings, but on account of her diabolical suggestions; and
having signified his anger by his looks in a subdued tone he gives
his rebuke; for even in misfortune he kept his self-command. And
what saith he? “Why speakest thou as one of the foolish
women?” “I have not so taught thee,” saith he, “I did not
so nurture thee; and this is why I do not now recognize even mine
own consort. For these words are the counsel of a ‘foolish
woman,’ and of one beside herself.” Seest
Then, after the infliction, he brings in advice sufficient on the other hand to console her, and very rational, thus speaking: “if we have received our good things at the hand of the Lord, shall we not endure our evils?” “For remember,” saith he, “those former things and make account of the Author of them, and thou wilt bear even these nobly.” Seest thou the modesty of the man? that he doth not at all impute his patience to his own courage, but saith it was part of the natural result of what happened. “For in return for what did God give us these former things? What recompense did he repay? None, but from mere goodness. For they were a gift, not a recompense; a grace, not a reward. Well then, let us bear these also nobly.”
This discourse let us, both men and women,
have recorded, and let us engrave the words in our minds, both
these and those before them: and by sketching upon our minds as
in picture the history of their sufferings, παθημάτων Savile: μαθητῶν Bened. τῆς εὐφημίας ταύτης,
“this way of using well-omened words.”
Now concerning spiritual gifts, brethren, I would not have you ignorant. Ye know that when ye were Gentiles, ye were led away unto those dumb idols, howsoever ye might be led.
This whole place is very obscure: but the obscurity is produced by our ignorance of the facts referred to and by their cessation, being such as then used to occur but now no longer take place. And why do they not happen now? Why look now, the cause too of the obscurity hath produced us again another question: namely, why did they then happen, and now do so no more?
This however let us defer to another time, but for
the present let us state what things were occurring then. Well:
what did happen then? Whoever was baptized he straightway spake
with tongues and not with tongues only, but many also prophesied,
and some also performed many other wonderful works. For since on
their coming over from idols, without any clear knowledge or
training in the ancient Scriptures, they at once on their baptism
received the Spirit, yet the Spirit they saw not, for It is
invisible; therefore God’s grace bestowed some sensible proof of
that energy. And one straightway spake in the Persian, another in
the Roman, another in the Indian, another in some other such
tongue: and this made manifest to them that were without that it
is the Spirit in the very person speaking. Wherefore also he so
calls it, saying, “But to each one the manifestation of the
Spirit is given to profit withal;” (
Since then herefrom they were receiving a fatal blow
in the dissolution of their charity, he takes great care to correct
it. For this happened indeed in Rome also, but not in the same
way. And this is why in the Epistle to the Romans he moots it
indeed, but obscurely and briefly, saying thus: “For even as we
have many members in one body, and all the members have not
And this was not the only thing to disturb them, but there were also in the place many soothsayers, inasmuch as the city was more than usually addicted to Grecian customs, and this with the rest was tending to offence and disturbance among them. This is the reason why he begins by first stating the difference between soothsaying and prophecy. For this cause also they received discerning of spirits, so as to discern and know which is he that speaketh by a pure spirit, and which by an impure.
For because it was not possible to supply the
evidence of the things uttered from within themselves at the
moment; (for prophecy supplies the proof of its own truth not at
the time when it is spoken, but at the time of the event;) and it
was not easy to distinguish the true prophesier from the pretender;
(for the devil himself, accursed as he is, had entered into them
that prophesied, [See
[2.] “Now concerning spiritual gifts, brethren, I would not have you ignorant;” calling the signs “spiritual,” because they are the works of the Spirit alone, human effort contributing nothing to the working such wonders. And intending to discourse concerning them, first, as I said, he lays down the difference between soothsaying and prophecy, thus saying,
“Ye know that when ye were Gentiles, ye were
led away ἀπαγόμενοι, properly “dragged to prison or
execution.”
But if any should say that these too are
suspected as believers, come, even from them that are without will
I make this manifest to you. Hear, for example, Plato saying
thus: (Apol. Soc. c. 7.) “Even as they who deliver oracles
and the soothsayers say many and excellent things, but know nothing
of what they utter.” Hear again another, a poet, giving the
same intimation. For whereas by certain mystical rites and
witchcrafts a certain person had imprisoned a demon in a man, and
the man divined, and in his divination was thrown down and torn,
and was unable to endure the violence of the demon, but was on the
point of perishing in that convulsion; he saith to the persons who
were practicing such mystical arts, These verses are taken from an old Oracle,
quoted among others by Porphyry in a Treatise of the Philosophy
of Oracles, and from him again by Theodoret, on the Remedies
for Gentile Errors, Disp. x. t. iv. p. 957.
Loose me, I pray you:
The mighty God no longer mortal flesh
Can hold.
And again,
Unbind my wreaths, and bathe my feet in drops
From the pure stream; erase these mystic
lines, Porphyry’s note on this verse, as quoted by Hales
from Eusebius (Evang. Præp. v.) in Savile’s Chrysostom, viii.
pt. ii. p. 278, is as follows: “You see, he bids them erase the
lines that he may depart: as though these detained him, and not
only these, but the other things too about their apparel: because
they wore certain portraitures of the deities who were
invoked.”
And let me go.
For these and such like things, (for one might See Strabo, ix. 5.
And because he was discoursing with those who knew well, he states not all things with exact care, not wishing to be troublesome to them, but having reminded them only and brought all into their recollection, he soon quits the point, hastening to the subject before him.
But what is, “unto those dumb idols?” These soothsayers used to be led and dragged unto them.
But if they be themselves dumb, how did they give
responses to others? And wherefore did the demon lead them to the
images? As men taken in war, and in chains, and rendering at the
same time his deceit plausible. Thus, to keep men from the notion
that it was just a dumb stone, they were earnest to rivet the
people to the idols that their own style and title might be
inscribed upon them. But our rites are not such. He did not
however state ours, I mean the prophesyings. For it was well
known to them all, and prophecy was exercised among them, as was
meet for their condition, with understanding and with entire
freedom. Therefore, you see, they had power either to speak or to
refrain from speaking. For they were not bound by necessity, but
were honored with a privilege. For this cause Jonah fled; (
[3.] This then is the first difference between a soothsayer and a prophet; but a second and a different one is that which he next states, saying,
“When thou seest,” saith he, “any one
not uttering His name, or anathematizing Him, he is a soothsayer.
Again, when thou seest another speaking all things with His Name,
understand that he is spiritual.” “What then,” say you,
“must we say concerning the Catechumens? For if, no man can say
that Jesus is the Lord but by the Holy Ghost, what must we say of
them who name indeed His Name, but are destitute of His Spirit So St. Austin, Tract 11. on St. John: “Inasmuch
as the Catechumens have the sign of the Cross in their forehead,
they now belong to the Great House: but let them from servants
become sons;” alluding to
But here it is proper to enquire, both why the
demon uttered these things and why Paul rebuked him. In imitation
of his Teacher; for so Christ did also rebuke: since it was not
his will to have testimony from them. And wherefore did the devil
also practise this? Intending to confound the order of things,
and to seize upon the dignity of the Apostles, and to persuade many
to pay attention to them Sav. in marg. reads αὐτοῖς. Bened. αὐτῷ.
[4.] Having therefore made manifest the
And first he attends on him that had the lesser gift, and was grieved on this account. “For wherefore,” saith he, “art thou dejected? because thou hast not received as much as another? Still, consider that it is a free gift and not a debt, and thou wilt be able to soothe thy pain.” For this cause he spake thus in the very beginning: “but there are diversities of gifts.” And he said not “of signs,” nor “of wonders,” but of “gifts,” by the name of free gifts prevailing on them not only not to grieve but even to be thankful. “And withal consider this also,” saith he, “that even if thou art made inferior in the measure of what is given; in that it hath been vouchsafed thee to receive from the same source as the other who hath received more, thou hast equal honor. For certainly thou canst not say that the Spirit bestowed the gift on him, but an angel on thee: since the Spirit bestowed it both on thee and him. Wherefore he added, “but the same Spirit.” So that even if there be a difference in the gift, yet is there no difference in the Giver. For from the same Fountain ye are drawing, both thou and he.
Thus, enriching the consolation, he adds mention of the Son also, and of the Father. And again, he calls these gifts by another name, designing by this also an increase of consolation. Wherefore also he thus said: “there are diversities of ministrations, but the same Lord.” For he that hears of “a gift,” and hath received a less share, perhaps might grieve; but when we speak of “a ministration,” the case is different. For the thing implies labor and sweat. “Why grievest thou then,” saith he, “if he hath bidden another labor more, sparing thee?”
“And what,” saith one, “is a working?” and
what “a gift?” and what “a ministration?” They are mere
differences of names, since the things are the same. For what
“a gift” is, that is “a ministration,” that he calls “an
operation” also. Thus fulfil thy ministry; ( τὰς ὑποστάσεις
συναλείφων.
[5.] Now after this, he comforts him also in another kind of way; by the consideration that the measure vouchsafed is profitable to him, even though it be not so large. For having said, that it is “the same Spirit,” and “the same Lord,” and “the same God,” and having thereby recovered him, he brings in again another consolation, thus saying, “but to each one is given the manifestation of the Spirit to profit withal.” For lest one should say, “what if there be the same Lord, the same Spirit, the same God? yet I have received less:” he saith, that thus it was profitable.
But he calls miracles a “manifestation of the Spirit,” with evident reason. For to me who am a believer, he that hath the Spirit is manifest from his having been baptized: but to the unbeliever this will in no wise be manifest, except from the miracles: so that hence also again there is no small consolation. For though there be a difference of gifts, yet the evidence is one: since whether thou hast much or little, thou art equally manifest. So that if thou desirest to show this, that thou hast the Spirit, thou hast a sufficient demonstration.
Wherefore, now that both the Giver is one and the thing given a pure favor, and the manifestation takes place thereby, and this is more profitable for thee; grieve not as if despised. For not to dishonor thee hath God done it, nor to declare thee inferior to another, but to spare thee and with a view to thy welfare. To receive more than one has ability to bear, this rather is unprofitable, and injurious, and a fit cause of dejection.
Thus, since they boasted themselves in this, therefore he placed it last, and added,
The universal medicine in which his consolation consists is that out of the same root, out of the same treasures, out of the same streams, they all receive. And accordingly, from time to time dwelling on this expression, he levels the apparent inequality, and consoles them. And above indeed he points out both the Spirit, and the Son, and the Father, as supplying the gifts, but here he was content to make the Spirit, that even hence again thou mayest understand their dignity to be the same.
But what is “the word of wisdom?” That which Paul had, which John had, the son of thunder.
And what is “the word of knowledge?” That which most of the faithful had, possessing indeed knowledge, but not thereupon able to teach nor easily to convey to another what they knew.
“And to another, faith:” not meaning by this
faith the faith of doctrines, but the faith of miracles; concerning
which Christ saith, “If ye have faith as a grain of mustard-seed,
ye shall say to this mountain, Remove, and it shall remove.”
(S.
“To another prophecies; and to another discernings
of spirits.” What is, “discernings of spirits?” the knowing
who is spiritual, and who is not: who is a prophet, and who a
deceiver: as he said to the Thessalonians, “despise not
prophesyings:” ( δοκιμάζοντες; rec. text
δοκιμάζετε. Savile reads διαφορὰ,
“variety.”
[6.] Next, the comfort which he before gave,
when he said, “the same Spirit,” this also he here sets before
us, saying, “But all these worketh the one and the same Spirit,
dividing to each one severally even as he will.” And he not
only gives consolation but also stops the mouth of the gainsayer,
saying here, “dividing to each one severally even as he
will.” For it was necessary to bind ἐπιστύφειν.
And that which was of the Father, this he
signifieth to be of the Spirit also. For as concerning the
Father, he saith, “but it is the same God who worketh all things
in all;” so also concerning the Spirit, “but all these things
worketh one and the same Spirit.” But, In this and other places of this Homily, S.
Chrysostom seems to have had in view the controversy, then recent,
with the Macedonians, who denied the Divinity of the Holy
Spirit. ἐνεργῶν “worketh.” ἐνεργεῖ, οὐκ ἐυεργεῖται.
But besides these things, that also, which I before spake of, I will mention again now. What then is this? That if the Spirit were inferior and of another substance, there would have been no avail in his consolation, nor in our hearing the words, “of the same Spirit.” For he who hath received from the king, I grant, may find it a very soothing circumstance, that he himself gave to him; but if it be from the slave, he is then rather vexed, when one reproaches him with it. So that even hence is it evident, that the Holy Spirit is not of the substance of the servant, but of the King.
[7.] Wherefore as he comforted them, when he said, that “there are diversities of ministrations, but the same Lord; and diversities of operations, but the same God;” so also when he said above, “there are diversities of gifts, but the same Spirit;” and after this again when he said, “But all these worketh the one and the same Spirit, dividing to every man severally as he will.”
“Let us not, I pray you, be at a loss,” saith he; “neither let us grieve, saying, ‘Why have I received this and not received that?’ neither let us demand an account of the Holy Spirit. For if thou knowest that he vouchsafed it from providential care, consider that from the same care he hath given also the measure of it, and be content and rejoice in what thou hast received: but murmur not at what thou hast not received; yea, rather confess God’s favor that thou hast not received things beyond thy power.”
[5.] And if in spiritual things one ought not to be over-curious, much more in temporal things; but to be quiet and not nicely enquire why one is rich and another poor. For, first of all, not every single rich man is rich from God, but many even of unrighteousness, and rapine, and avarice. For he that forbade to be rich, how can he have granted that which he forbade to receive?
But that I may, far above what the case requires,
stop the mouths of those who concerning these things gainsay us,
come, let us carry our discourse higher up, to the time when riches
used to be given by God; and answer me. Wherefore was Abraham
rich whereas Jacob wanted even bread? Were not both the one and
the other righteous? Doth He not say concerning the three alike,
“I am the God of Abraham, and of Isaac, and of Jacob?” (
Wherefore did David, who was both a prophet and a
king, himself also live all his time in toils? whereas Solomon his
son spent forty years in security above all men, in the enjoyment
of profound peace, glory, and honor, and going through every kind
of deliciousness? What again could be the reason, that among the
prophets also one was afflicted more, and another less? Because
so it was expedient for each. Wherefore upon each our remark must
be, “Thy judgments are a great deep.” (
[8.] But besides this, it becomes one to consider
also that many of the things which happen do not take place
according to His mind, but arise from our wickedness. Say not
then, “Why is one man rich who is wicked, and another poor who is
righteous?” For first of all, one may give an account of these
things also, and say that neither doth the righteous receive any
harm from his poverty, nay, even a greater addition of honor; and
that the bad man in his riches possesseth but a store of punishment
on his future road, unless he be changed: and, even before
punishment, often-times his riches become to him the cause of many
evils, and lead him into ten thousand pitfalls. But God permits
it, at the same to signify the free choice of the
“How is it then, when a man being wicked is rich, and suffers nothing dreadful?” say you. “Since if being good he hath wealth, he hath it justly: but if bad, what shall we say?” That even therein he is to be pitied. For wealth added to wickedness aggravates the mischief. But is he a good man, and poor? Yet is he nothing injured. Is he then a bad man, and poor? This is he so justly and by desert, or rather even with advantage to himself. “But such an one,” say you, “received his riches from his ancestors and lavishes it upon harlots and parasites, and suffers no evil.” What sayest thou? Doth he commit whoredom, and sayest thou, “he suffers no evils?” Is he drunken, and thinkest thou that he is in luxury? Doth he spend for no good, and judgest thou that he is to be envied? Nay what can be worse than this wealth which destroys the very soul? But thou, if the body were distorted and maimed, wouldest say that his was a case for great lamentation; and seest thou his whole soul mutilated, yet countest him even happy? “But he doth not perceive it,” say you. Well then, for this very reason again is he to be pitied, as all frantic persons are. For he that knows he is sick will of course both seek the physician and submit to remedies; but he that is ignorant of it will have no chance at all of deliverance. Dost thou call such an one happy, tell me?
But it is no marvel: for the more part are ignorant of the true love of wisdom. Therefore do we suffer the extremest penalty, being chastised and not even withdrawing ourselves from the punishment. For this cause are angers, dejections, and continual tumults; because when God hath shown us a life without sorrow, the life of virtue, we leave this and mark out another way, the way of riches and money, full of infinite evils. And we do the same, as if one, not knowing how to discern the beauty of men’s bodies but attributing the whole to the clothes and the ornaments worn, when he saw a handsome woman and possessed of natural beauty, should pass quickly by her, but when he beheld one ugly, ill-shaped, and deformed, but clothed in beautiful garments, should take her for his wife. Now also in some such way are the multitude affected about virtue and vice. They admit the one that is deformed by nature on account of her external ornaments, but turn away from her that is fair and lovely, on account of her unadorned beauty, for which cause they ought especially to choose her.
[9.] Therefore am I ashamed that among the foolish
heathen there are those that practise this philosophy, if not in
deeds, yet so far at least as judgment goes; and who know the
perishable nature of things present: whereas amongst us some do
not even understand these things, but have their very judgment
corrupted: and this while the Scripture is ever and anon sounding
in our ears, and saying, “In his sight the vile person is
contemned, but he honoreth them that fear the Lord: ( Or, the love of the Lord.
But if thou say thou knowest, cease curiously to
inquire and busy thyself, what can be the reason why such an one is
rich and such an one poor: for thou doest the same when thou
askest these questions, as if thou didst go round and enquire, why
one is fair and another black, or one hook-nosed and another
flat-nosed. For as these things make no difference to us, whether
it be thus or thus; so neither poverty nor riches, and much less
than they. But the whole depends upon the way in which we use
them. Whether thou art poor, thou mayest live cheerfully denying
thyself; or rich, thou art most miserable of all men if thou fliest
from virtue. For these are what really concern us, the things of
virtue. And if these things be not added, the rest are useless.
For this cause also are those continual questions, because the most
think that indifferent things are of importance
Because then ye stand I know not where, at some far distance from her, therefore is there confusion of thoughts, therefore the many waves, therefore the tempest. For when men have fallen from heavenly glory and the love of heaven, they desire present glory and become slaves and captives. “And how is it that we desire this,” say you? From the not greatly desiring that. And this very thing, whence happens it? From negligence. And whence the negligence? From contempt. And whence the contempt? From folly and cleaving to things present and unwillingness to investigate accurately the nature of things. And whence again doth this latter arise? From the neither giving heed to the reading of the Scripture nor conversing with holy men, and from following the assemblies of the wicked.
That this therefore may not always be so, and lest wave after wave receiving us should carry us out into the deep of miseries and altogether drown and destroy us; while there is time, let us bear up and standing upon the rock, I mean of the divine doctrines and words, let us look down upon the surge of this present life. For thus shall we both ourselves escape the same, and having drawn up others who are making shipwreck, we shall obtain the blessings which are to come, through the grace and mercy, &c.
For as the body is one, and hath many members, and all the members of the body, being many, are one body; so also is Christ.
After soothing them from the considerations that the thing given was of free favor; that they received all from “one and the self-same Spirit;” that it was given “to profit withal,” that even by the lesser gifts a manifestation was made; and withal having also stopped their mouth from the duty of yielding to the authority of the Spirit: (“for all these,” saith he, “worketh the one and the same Spirit, dividing to each one severally even as he will;” wherefore it is not right to be over-curious:) he proceeds now to soothe them in like manner from another common example, and betakes himself to nature itself, as was his use to do.
For when he was discoursing about the hair of men
and women, after all the rest he drew matter thence also to correct
them, saying, “Doth not even nature itself teach you that if a
man have long hair, it is a dishonor to him? but if a woman have
long hair, it is a glory to her?” (
Seest thou his exact consideration? He is pointing
out the same thing to be both one and many. Wherefore also he
adds, pressing the point more vigorously, “and all the members of
the one body, being many, are one body.” He said not, “being
many, are of one body,” but “the one body itself is many:”
and those many members are this one thing. If therefore the one
is many, and the many are one, where is the difference? where the
superiority? where the disadvantage? For all, saith he, are
one: and not simply one, but being strictly considered in respect
of that even which is principal, i.e., their being a body, they are
found all to be one: but when considered as to their particular
natures, then the difference comes out, and the difference is in
all alike. For none of them by itself can make a body, but each
is alike deficient in the making a body, and there is need of a
coming together since when the many become one, then and not till
then is there one
And how is it possible that they should be one? When throwing out the difference of the members, thou considerest the body. For the same thing which the eye is, this also is the foot in regard of its being a member and constituting a body. For there is no difference in this respect. Nor canst thou say that one of the members makes a body of itself, but another does not. For they are all equal in this, for the very reason that they are all one body.
But having said this and having shown it
clearly from the common judgment of all, he added, “so also is
Christ.” And when he should have said, “so also is the
Church,” for this was the natural consequent he doth not say it
but instead of it places the name of Christ, carrying the discourse
up on high and appealing more and more to the hearer’s
reverence. But his meaning is this: “So also is the body of
Christ, which is the Church.” For as the body and the head [The author seems here to imply that the Apostle
speaks of Christ simply as the head of the church, the same view
which Meyer advocates. It is better to consider the expression as
denoting the analogy of the body to Christ, since it is one body
yet has many members. Christ is the personal subject, the
“Ego” whose body is the church. “Christus non localiter,
sed mystice et virtualiter, sive operative et per efficentiam, est
corpus, hypostasis, anima et spiritus totius Ecclesiæ.” (Cor.
a Lap.) Principal Edwards says that the Apostle’s meaning if
expressed in modern phrase would run thus: “As the Person is
one while the members of his body are many, so also Christ is one
but the members of his mystical body, the church, are many.”
C.]
[2.] Thus having, you see, recovered and raised up by this common example him who thought himself depreciated, again he leaves the topic of common experience, and comes to another, a spiritual one, bringing greater consolation and indicative of great equality of honor. What then is this?
Now his meaning is this: that which
established us to become one body and regenerated us, is one
Spirit: for not in one Spirit was one baptized, and another
another. And not only is that which hath baptized us one, but
also that unto which εἰς ὃ—ἐφ̓ ᾧ. εἰς ὃ—ἐφ̓ ᾧ.
So that both He who formed it is one, and that
into which He formed it is one. And he said not, “that we might
all come to be of the same body;” but, “that we might all be
one body.” For he ever strives to use the more expressive
phrases. And well said he, “we all,” adding also himself.
“For not even I, the Apostle, have any more than thou in this
respect,” saith he. “For thou art the body even as I, and I
even as thou, and we have all the same Head and have passed
through ἐλύσαμεν.
“And were all made to drink of one Spirit.”
i.e., We are come to the same initiation, we enjoy the same Table. And why said he not, “we are nourished by the same body and drink the same blood?” Because by saying “Spirit,” he declared them both, as well the flesh as the blood. For through both are we “made to drink of the Spirit.”
But to me he appears now to speak of that visitation of the Spirit which takes place in us after Baptism and before the Mysteries. And he said, “We were made to drink,” because this metaphorical speech suited him extremely well for his proposed subject: as if he had said respecting plants and a garden, that by the same fountain all the trees are watered, or by the same water; so also here, “we all drank the same Spirit, we enjoyed the same grace,” saith he.
If now one Spirit both formed us and gathered us all
together into one body; for this is the meaning of, “we were
baptized into one body:” and vouchsafed us one table, and gave
us all the same watering, (for this is the mean [The phrase here “drink into one Spirit”
differs from that used in the citation above, where we read
“drink of one Spirit.” The difference exists in the Greek
original. Chrysostom quotes what is now considered to be the
correct text, omitting the preposition, but writes afterward,
inserting it. There is unusual obscurity in his treatment of the
passage. He expressly excludes any reference to the sacraments,
saying it is “after baptism and before the mysteries,” (i.e.
the Lord’s Supper), and then speaks of it as if it meant a
watering of plants, which however is not natural. Most
interpreters refer it baptism. C.]
[3.] This however he states last; but for the present he goes to the members themselves, saying thus:
For if the one being made inferior and the other
superior, doth not allow their being of the body, the whole is done
away. Do not say therefore, “I am not the body, because I am
inferior.” For the foot also hath the inferior post, yet is it
of the body: for the being or not being part of the body, is not
from the one lying in this place and the other in that; (which is
what constitutes difference of place;) but from the being conjoined
or separated. For the being or not being a body, arises from the
having been made one or not. But do thou, I pray, mark his
considerate way, how he applies their words to our members. For
as he said above, “These things have I in a figure transferred to
myself and Apollos,” (
Thus, because, having fallen upon the difference of the members, and having mentioned feet, and hands, and eyes, and ears, he led them to the consideration of their own inferiority and superiority: see how again he consoles them, intimating that so it was expedient: and that their being many and diverse, this especially causeth them to be a body. But if they all were some one, they would not be a body. Wherefore, he saith, “If they were all one member, where were the body?” This however, he mentions not till afterwards; but here he points out also something more; that besides the impossibility of any one being a body, it even takes away the being of the rest.
“For if the whole were hearing, where were the smelling,” saith he.
[4.] Then because after all they were yet disturbed: that which he had done above, the same he doth also now. For as there he first alleged the expediency to comfort them and afterwards stopped their mouths, vehemently saying, “But all these worketh the one and the same Spirit, dividing to each one man severally even as He will:” so also here having stated reasons for which he showed that it was profitable that all should so be, he refers the whole again to the counsel of God, saying,
Even as he said of the Spirit, “as He will,” so
also here, “as it pleased Him.” Now do not thou seek further
into the cause, why it is thus and why not thus. For though we
have ten thousand reasons to give, we shall not be so able to show
them that it is well done, as when we say, that as the best
Artificer pleased, so it came to pass. For as it is expedient, so
He wills it. Now if in this body of ours we do not curiously
enquire about the members, much more in the Church. And see his
thoughtfulness in that he doth not state the difference which
arises from their nature nor that from their operation, but that
from their local situation. For “now,” saith he, “God hath
set the members each one of them in the body even as it pleased
Him.” And he said well, “each one,” pointing out that the
use extends to all. For thou canst not say, “This He hath
Himself placed but not that:
[5.]
Thus having silenced them sufficiently by God’s own arrangement, again he states reasons. And he neither doth this always nor that, but alternates and varies his discourse. Since on the one hand, he who merely silences, confounds the hearer, and he, on the contrary, who accustoms him to demand reasons for all things, injures him in the matter of faith; for this cause then Paul is continually practising both the one and the other, that they may both believe and may not be confounded; and after silencing them, he again gives a reason likewise. And mark his earnestness in the combat and the completeness of his victory. For from what things they supposed themselves unequal in honor because in them there was great diversity, even from these things he shows that for this very reason they are equal in honor. How, I will tell you.
“If all were one member,” saith he, “where were the body?”
Now what he means is, If there were not among you great diversity, ye could not be a body; and not being a body, ye could not be one; and not being one, ye could not be equal in honor. Whence it follows again that if ye were all equal in honor, ye were not a body; and not being a body, ye were not one; and not being one, how could ye be equal in honor? As it is, however, because ye are not all endowed with some one gift, therefore are ye a body; and being a body, ye are all one, and differ nothing from one another in this that ye are a body. So that this very difference is that which chiefly causeth your equality in honor. And accordingly he adds, “But now they are many members, yet one body.”
[6.] These things then let us also consider
and cast out all envy, and neither grudge against them that have
greater gifts nor despise them that possess the lesser. For thus
had God willed: let us then not oppose ourselves. But if thou
art still disturbed, consider that thy work is oft-times such as
thy brother is unable to perform. So that even if thou art
inferior, yet in this thou hast the advantage: and though he be
greater, he is worse off in this respect; and so equality takes
place. For in the body even the little members seem to contribute
no little, but the great ones themselves are often injured by them,
I mean by their removal. Thus what in the body is more
insignificant than the hair? Yet if thou shouldest remove this,
insignificant as it is, from the eyebrows and the eyelids, thou
hast destroyed all the grace of the countenance, and the eye will
no longer appear equally beautiful. And yet the loss is of a
trifle; but notwithstanding even thus all the comeliness is
destroyed. And not the comeliness only, but much also of the use
of the eyes. The reason is that every one of our members hath
both a working of its own and one which is common; and likewise
there is in us a beauty which is peculiar and another which is
common. And these kinds of beauty appear indeed to be divided,
but they are perfectly bound together, and when one is destroyed,
the other perishes also along with it. To explain myself: let
there be bright eyes, and a smiling cheek, and a red lip, and
straight nose, and open brow; nevertheless, if thou mar but the
slightest of these, thou hast marred the common beauty of all; all
is full of dejection; all will appear foul to look on, which before
was so beautiful: thus if thou shouldest crush only the tip of
the nose thou hast brought great deformity upon all: and yet it
is the maiming of but a single member. And likewise in the hand,
if thou shouldest take away the nail from one finger, thou wouldest
see the same result. If now thou wouldest see the same taking
place in respect of their function ἐπὶ
ἐνεργείας.
Since then the loss of a member is a common deformity, and its safety beauty to all, let us not be lifted up nor trample on our neighbors. For through that small member even the great one is fair and beautiful, and by the eyelids, slight as they are, is the eye adorned. So that he who wars with his brother wars with himself: for the injury done reaches not only unto that one, but himself also shall undergo no small loss.
[7.] That this then may not be, let us care
for our neighbors as for ourselves, and let us transfer this image
of the body now also to the Church, and be careful for all as for
our own members. For in the Church there are members many and
diverse: and some are more honorable and some more deficient.
For example, there are choirs of virgins, there are assemblies of
widows, there are fraternities φρατρίαι. See Bingham, vii. 2. 6; and as quoted by him,
S. Athanas, ad Dracont, t. i. p. 263; S. Augustin. de
Hæres. c. 40; in support of the opinion, that “there was an
order of monks which lived in a married state, and enjoyed their
own property and possessions as the primitive ascetics were used to
do.” If the opinion is correct, (the places quoted seem hardly
to prove it,) this place of St. Chrysostom may perhaps refer to
that order. Bingham, iv. 4. 1. “At the entrance of the
interior Narthex,” or Choir, “the Poor of the Church placed
themselves, both before and after Divine Service, to ask alms of
such as came from the Altar.” S. Chrys. on 1 Thess. Hom. xi.
near the end, “In the Churches, and in the Chapels of the
Martyrs, the poor sit in front of the vestibules…When we enter
into earthly palaces, there is no such thing to be seen, but grave,
splendid, rich, wise men are hastening about on all sides. But at
our entrance into the true palaces, the Church, and the houses of
prayer of the Martyrs, there are possessed persons, maimed, poor,
old, blind, distorted in their limbs.” “They are an admirable
sort of watch-dogs, keeping guard in the Courts of the Palace.
Feed them therefore, for the honor redounds to their king…That
human things are nought, thou art excellently instructed by the
very Porch of the Church: that God delights not in wealth, thou
art taught by those who sit before Him.” For the custom of the
Church of Rome, see the account of St. Lawrence’s martyrdom in
Prudentius, as quoted by Hooker, E. P. V. lxxix. 14.
“Yes,” it is replied, “since whether
they will or no, they must bear it.” Why, tell me? Wherefore
hast thou uttered this bitter expression? Are there not shameful
arts which bring gain to the aged, both men and women? Had they
not power to support themselves by those means in great abundance,
provided they had chosen to cast off all care of upright living?
Seest thou not how many persons of that age, by becoming pimps and
panders and by other such ministrations, both live, and live in
luxury τρέφονται καὶ
τρυφῶσεν.
For no physician stretching out the hand to apply the knife, works so effectually to cut out the corruption from our wounds, as doth a poor man stretching out his right hand and receiving alms, to take away the scars which the wounds have left. And what is truly wonderful, they perform this excellent chirurgery without pain and anguish: and we who are set over the people and give you so much wholesome advice, do not more truly discourse than he doth, who sits before the doors of the church, by his silence and his countenance. For we too sound these things in your ears every day, saying, “Be not high-minded, O man; human nature is a thing that soon declines and is ready to fall away; our youth hastens on to old age, our beauty to deformity, our strength to weakness, our honor to contempt, our health falls away to sickness, our glory to meanness, our riches to poverty; our concerns are like a violent current that never will stand still, but keeps hastening down the steep.”
The same advice do they also give and more than
this, by their appearance and by their experience itself too, which
is a yet plainer kind of advice. How many, for instance, of those
who now sit without, were in the bloom of youth and did great
things? How many of these loathsome looking persons surpassed
many, both in vigor of body and in beauty of countenance? Nay,
disbelieve it not nor deride. For surely, life is full of ten
thousand such examples. For if from mean and humble persons many
have oftentimes become kings, what marvel is it if from being great
and glorious, some have been made humble and mean? Since the
former is much the more extraordinary: but the latter, of
perpetual occurrence. So that one ought not to be incredulous
that any of them ever flourished in arts, and arms, and abundance
of wealth, but rather to pity them with great compassion and to
fear for ourselves, lest we too should sometime suffer the same
things. For
[8.] But perchance some one of the
thoughtless, and of those who are accustomed to scoff, will object
to what hath been said, and will altogether deride us, saying,
“How long wilt thou not cease continually introducing poor men
and beggars in thy discourses, and prophesying to us of
misfortunes, and denouncing poverty to come, and desiring to make
us beggars?” Not from a desire to make beggars of you, O man,
do I say these things, but hastening to open unto you the riches of
heaven. Since he too, who to the healthy man makes mention of the
sick and relates their anguish, saith it not to make him diseased,
but to preserve him in health, by the fear of their calamities
cutting off his remissness. Poverty seems to you to be a fearful
thing and to be dreaded, even to the mere name of it. Yea, and
therefore are we poor, because we are afraid of poverty; though we
have ten thousand talents. For not he who hath nothing is poor,
but he who shudders at poverty. Since in men’s calamities also
it is not those who suffer great evils whom we lament and account
wretched, but those who know not how to bear them, even though they
be small. Whereas he that knows how to bear them is, as all know,
worthy of praises and crowns. And to prove that this is so, whom
do we applaud in the games? Those who are much beaten and do not
vex themselves, but hold their head on high; or those who fly after
the first strokes? Are not those even crowned by us as manly and
noble; while we laugh at these as unmanly and cowards? So then
let us do in the affairs of life. Him that bears all easily let
us crown, as we do that noble champion παγκρατιαστήν.
Evidently then it is not we that make you
wretched, but ye yourselves. For how can it be that the devil
should not hence-forth make sport of thee, seeing thee even before
the stroke afraid and trembling at the menace? Or rather, when
thou dost but esteem this a threat, he will have no need so much as
to strike thee any more, but leaving thee to keep thy wealth, by
the expectation of its being taken away he will render thee softer
than any wax. And because it is our nature (so to speak,) not to
consider the objects of our dread so fearful after suffering, as
before and while yet untried: therefore to prevent thee from
acquiring even this virtue, he detains thee in the very height of
fear; by the fear of poverty, before all experience of it, melting
thee down as wax in the fire. Yea, and such a man is softer than
any wax and lives a life more wretched than Cain himself. For the
things which he hath in excess, he is in fear: for those which he
hath not, in grief; and again, concerning what he hath he trembles,
keeping his wealth within as a wilful runaway slave, and beset by I
know not what various and unaccountable passions. For
unaccountable desire, and manifold fear and anxiety, and trembling
on every side, agitate them. And they are like a vessel driven by
contrary winds from every quarter, and enduring many heavy seas.
And how much better for such a man to depart than to be enduring a
continual storm? Since for Cain also it were more tolerable to
have died than to be for ever trembling
Lest we then for our part suffer these things, let us laugh to scorn the device of the devil, let us burst his cords asunder, let us sever the point of his terrible spear and fortify every approach. For if thou laugh at money, he hath not where to strike, he hath not where he may lay hold. Then hast thou rooted up the root of evils; and when the root is no more, neither will any evil fruit grow.
[9.] Well: these things we are always saying and
never leave off saying them: but whether our sayings do any good,
the day will declare, even that day which is revealed by fire,
which trieth every man’s work, (
Since nothing is more fearful and full of anguish
than that voice which they who departed without abundant almsgiving
shall then hear the Bridegroom, “I know you not.” (S.
And the eye cannot say to the hand, I have no need of thee: or again the head to the feet, I have no need of you.
Having checked the envy of those in lower rank, and having taken off the dejection which it was likely that they would feel from greater gifts having been vouchsafed to others, he humbles also the pride of these latter who had received the greater gifts. He had done the same indeed in his discourse also with the former. For the statement that it was a gift and not an achievement was intended to declare this. But now he doth it again even more vehemently, dwelling on the same image. For from the body in what follows, and from the unity thence arising, he proceeds to the actual comparison of the members, a thing on which they were especially seeking to be instructed. Since there was not so much power to console them in the circumstance of their being all one body, as in the conviction that in the very things wherewith they were endowed, they were not left greatly behind. And he saith, “The eye cannot say to the hand, I have no need of thee: or again the head to the feet, I have no need of you.”
For though the gift be less, yet is it necessary: and as when the one is absent, many functions are impeded, so also without the other there is a maim in the fulness of the Church. And he said not, “will not say,” but “cannot say.” So that even though it wish it, though it should actually say so, it is out of the question nor is the thing consistent with nature. For this cause having taken the two extremes, he makes trial of his argument in them, first in respect of the hand and the eye, and secondly, in respect of the head and feet, adding force to the example.
For what is meaner than the foot? Or what more honorable and more necessary than the head? For this, the head, more than any thing, is the man. Nevertheless, it is not of itself sufficient nor could it alone perform all things; since if this were so, our feet would be a superfluous addition.
[2.] And neither did he stop here, but seeks also another amplification, a kind of thing which he is always doing, contending not only to be on equal terms but even advancing beyond. Wherefore also he adds, saying,
In every clause adding the term “body,”
and thereby both consoling the one and checking the other. “For
I affirm not this only, The Text of the Editions seems here slightly
corrupt. The word μόνον apparently
should be transposed, and the second negative omitted.
Yea rather, were one to consider accurately,
these parts in question are even by nature itself both honorable
and necessary. Which in truth Paul himself imitated, giving his
judgment ψηφισάμενος.
Wherefore when he calls them “weak” and “less honorable,” he uses the expression, “which seem:” but when he calls them “necessary,” he no longer adds “which seem,” but himself gives his judgment, saying, “they are necessary;” and very properly. For they are useful to procreation of children and the succession of our race. Wherefore also the Roman legislators punish them that mutilate these members and make men eunuchs, as persons who do injury to our common stock and affront nature herself.
But woe to the dissolute who bring reproach on the handy-works of God. For as many are wont to curse wine on account of the drunken, and womankind on account of the unchaste; so also they account these members base because of those who use them not as they ought. But improperly. For the sin is not allotted to the thing as a portion of its nature, but the transgression is produced by the will of him that ventures on it.
But some suppose that the expressions, “the feeble members,” and “less honorable,” and “necessary,” and “which enjoy more abundant honor,” are used by Paul of eyes and feet, and that he speaks of the eye as “more feeble,” and “necessary,” because though deficient in strength, they have the advantage in utility: but of the feet as the “less honorable:” for these also receive from us great consideration.
[3.] Next, not to work out yet another amplification, he says,
That is, lest any should say, “Why what kind of speech is this, to despise the honorable and pay court to the less honored?” “we do not this in contempt,” saith he, “but because they ‘have no need.’” And see how large a measure of praise he thus sets down in brief, and so hastens on: a thing most conveniently and usefully done. And neither is he content with this, but adds also the cause, saying, “But God tempered the body together, giving more abundant honor unto that part which lacked:”
Now if He tempered it together, He did not suffer that which is more uncomely to appear. For that which is mingled becomes one thing, and it doth not appear what it was before: since otherwise we could not say that it was tempered. And see how he continually hastens by the defects, saying, “that which lacked.” He said not, “to that which is dishonorable,” “to that which is unseemly,” but, “to that which lacked, (“that which lacked;” how? by nature,) giving more abundant honor.” And wherefore? “That there should be no schism in the body.” Thus because, though they enjoyed an endless store of consolation, they nevertheless indulged grief as if they had received less than others, he signifies that they were rather honored. For his phrase is, “Giving more abundant honor to that which lacked.”
Next he also adds the reason, showing that with a view to their profit he both caused it to lack and more abundantly honored it. And what is the reason? “That there should be no schism,” saith he, “in the body.” (And he said not, “in the members,” but, “in the body.”) For there would indeed be a great and unfair advantage, if some members were cared for both by nature and by our forethought, others not even by either one of these. Then would they be cut off from one another, from inability to endure the connection. And when these were cut off, there would be harm done also to the rest. Seest thou how he points out, that of necessity “greater honor” is given to “that which lacketh?” “For had not this been so, the injury would have become common to all,” saith he. And the reason is, that unless these received great consideration on our part, they would have been rudely treated, as not having the help of nature: and this rude treatment would have been their ruin: their ruin would have divided the body; and the body having been divided, the other members also would have perished, which are far greater than these.
Seest thou that the care of these latter is
connected with making provision for those? For they have not
their being so much in their own nature, as in their being one, by
virtue of the body ὦς ἐν τὧ σώματι εἷναι
ἕν.
But perhaps some one may say, “this indeed in the
body hath reason, that ‘that which lacketh hath received more
abundant honor,’
[4.] Knowing these things therefore, ye that are greater, trample not on the less, lest, instead of them, ye injure yourselves. For when they are cut off, the whole body is destroyed. Since, what else is a body than the existence of many members? As also Paul himself saith, that “the body is not one member, but many.” If therefore this be the essence of a body, let us take care that the many continue many. Since, unless this be entirely preserved, the stroke is in the vital parts; which is the reason also why the Apostle doth not require this only, their not being separated, but also their being closely united. For instance, having said, “that there be no schism in the body,” he was not content with this, but added, “that the members should have the same care one for another.” Adding this other cause also of the less enjoying more honor. For not only lest they should be separated one from another hath God so contrived it, but also that there may be abundant love and concord. For if each man’s being depends on his neighbor’s safety, tell me not of the less and the more: in this case there is no more and less. While the body continues you may see the difference too, but when it perishes, no longer. And perish it will, unless the lesser parts also continue.
If now even the greater members will perish when the less are broken off, these ought to care in like manner for the less, and so as for themselves, inasmuch as in the safety of these the greater likewise remain. So then, shouldst thou say ten thousand times, “such member is dishonored and inferior,” still if thou provide not for it in like manner as for thyself, if thou neglect it as inferior, the injury will pass on to thyself. Wherefore he said not only, that “the members should care one for another,” but he added, “that they should have the same care one for another,” i.e., in like manner the small should enjoy the same providential care with great.
Say not then, that such is an ordinary person,
but consider he is a member of that body which holds together the
whole: and as the eye, so also doth he cause the body to be a
body. For where the body is builded up, there none hath anything
more than his neighbor: since neither does this make a body,
there being one part greater and another less, but their being many
and diverse. For even as thou, because thou art greater, didst
help to make up the body, so also he, because he is less. So that
his comparative deficiency, when the body is to be builded up,
turns out of equal value with thee unto this noble contribution ἔρανον.
[5.]
“Yea, with no other view,” saith he, “did He
make the care He requires common, establishing unity in so great
diversity, but that of all events there might be complete
communion. Because, if our care for our neighbor be the common
safety, it follows also that our glory and our sadness must be
common.” Three things therefore he here demands: the not
being divided but united in perfection: the having like care for
another: and the considering all that happens common. And as
above he saith, “He hath given more abundant honor to
[6.] Let us all then, considering these things, imitate the love of these members; let us not in any wise do the contrary, trampling on the miseries of our neighbor and envying his good things. For this is the part of madmen and persons beside themselves. Just as he that digs out his own eye hath displayed a very great proof of senselessness; and he that devours his own hand exhibits a clear evidence of downright madness.
Now if this be the case with regard to the members, so likewise, when it happeneth among the brethren, it fastens on us the reputation of folly and brings on no common mischief. For as long as he shines, thy comeliness also is apparent and the whole body is beautified. For not at all doth he confine the beauty to himself alone, but permits thee also to glory. But if thou extinguish him, thou bringest a common darkness upon the whole body, and the misfortune thou causest is common to all the members: as indeed if thou preservest him in brightness, thou preservest the bloom of the entire body. For no man saith, “the eye is beautiful:” but what? “such a woman is beautiful.” And if it also be praised, it comes after the common encomium. So likewise it happens in the Church. I mean, if there be any celebrated persons, the community reaps the good report of it. For the enemies are not apt to divide the praises, but connect them together. And if any be brilliant in speech, they do not praise him alone but likewise the whole Church. For they do not say only, “such a one is a wonderful man,” but what? “the Christians have a wonderful teacher:” and so they make the possession common.
[7.] And now let me ask, do heathens bind
together, and dost thou divide and war with thine own body, and
withstand thine own members? Knowest thou not that this overturns
all? For even a “kingdom,” saith he, “divided against
itself shall not stand.” (S.
But nothing so divides and separates as envy and
jealousy, that grievous disease, and exempt from all pardon, and in
some respect worse than “the root of all evils.” (
If indeed thou wishest to emulate him, I forbid not that: emulate, but with a view to be like him who is approved: not in order to depress him but that thou mayest reach the same lofty point, that thou mayest display the same excellence. This is wholesome rivalry, imitation without contention: not to grieve at the good things of others but to be vexed at our own evils: the contrary to which is the result of envy. For neglecting its own evils, it pines away at the good fortune of other men. And thus the poor is not so vexed by his own poverty as by the plenty of his neighbor; than which what can be more grievous? Yea, in this respect the envious, as I before said, is worse than the covetous; the one rejoicing at some acquisition of his own, while the other finds his delight in some one else failing to receive.
Wherefore I beseech you, leaving this evil way, to
change to a proper emulation, (for it is a violent thing, this kind
of zeal, and hotter than any fire,) and to win thereby mighty
blessings. Thus also Paul used to guide those of Jewish origin
unto the faith, saying, “If by any means I may provoke to
emulation them which are my flesh, and may save some of them.”
(
Let us flee it, then, beloved, and neither envy others, nor fail to pray for our enviers and do all we can to extinguish their passion: neither let us feel as the unthinking do who being minded to exact punishment of them, do all in their power to light up their flame. But let not us do so; rather let us weep for them and lament. For they are the injured persons, having continual worm gnawing through their heart, and collecting a fountain of poison more bitter than any gall. Come now, let us beseech the merciful God, both to change their state of feeling and that we may never fall into that disease: since heaven is indeed inaccessible to him that hath this wasting sore, and before heaven too, even this present life is not worth living in. For not so thoroughly are timber and wool wont to be eaten through by moth and worm abiding therein, as doth the fever of envy devour the very bones of the envious and destroy all self-command in their soul.
In order then that we may deliver both ourselves and others from these innumerable woes, let us expel from within us this evil fever, this that is more grievous than any gangrene: that having regained spiritual strength, we may both finish the present course and obtain the future crowns; unto which may we all attain, by the grace and mercy of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, power, honor, now and ever, and world without end. Amen.
Now ye are the body of Christ and severally members thereof.
For lest any should say, “What is the example of the body to us? since the body is a slave to nature but our good deeds are of choice;” he applies it to our own concerns; and to signify that we ought to have the same concord of design as they have from nature, he saith, “Now ye are the body of Christ.” But if our body ought not to be divided, much less the body of Christ, and so much less as grace is more powerful than nature.
But what is the expression, “severally?” “So far at least as appertaineth to you; and so far as naturally a part should be built up from you.” For because he had said, “the body,” whereas the whole body was not the Corinthian Church, but the Church in every part of the world, therefore he said, “severally:” i.e., the Church amongst you is a part of the Church existing every where and of the body which is made up of all the Churches: so that not only with yourselves alone, but also with the whole Church throughout the world, ye ought to be at peace, if at least ye be members of the whole body.
[2.]
Thus what I spake of before, this also he now doth. Because they thought highly of themselves in respect of the tongues he sets it last every where. For the terms, “first” and “secondly,” are not used by him here at random, but in order by enumeration to point out the more honorable and the inferior. Wherefore also he set the apostles first who had all the gifts in themselves. And he said not, “God hath set certain in the Church, apostles” simply, “or prophets,” but he employs “first, second,” and “third,” signifying that same thing which I told you of.
“Secondly, prophets.” For they used to
prophesy, as the daughters of Philip, as Agabus, as these very
persons among the Corinthians, of whom he saith, “Let the
prophets speak, two or three.” (c.
“Thirdly, teachers.” For he that prophesieth
speaks all things from the Spirit; but he that teacheth sometimes
discourses also out of his own mind. Wherefore also he said,
“Let the elders that rule well be counted worthy of double honor,
especially they who labor in the word and in teaching:” (
[3.] “Then miracles, then gifts of healings.”
Seest thou how he again divides the healings from the power,
which also he did before. For the power is more than the
healing: since he that hath power both punishes and heals, but he
that hath the gift of healings doeth cures only. And observe how
excellent the order he made use of, when he set the prophecy before
the miracles and the healings. For above when he said, “To one
is given by the Spirit the word of wisdom, and to another the word
of knowledge,” he spake, not setting them in order, but
indifferently. Here, on the other hand, he sets a first and a
second rank. Wherefore then doth he set
“Well then; the gifts of healing are justly
inferior to prophecy. But why likewise to teaching?” Because
it is not the same thing to declare the word of preaching and sow
piety in the hearts of the hearers, as it is to work miracles:
since these are done merely for the sake of that. When therefore
any one teaches both by word and life, he is greater than all.
For those he calls emphatically teachers, who both teach by deeds
and instruct in word. For instance: this made the Apostles
themselves to become Apostles. And those gifts certain others
also, of no great worth, received in the beginning, as they who
said, “Lord, did we not prophesy by Thy Name, and do mighty
works?” and after this were told, “I never knew you; depart
from Me, ye that work iniquity.” (S.
“Helps, governments.” What is,
“helps?” To support the weak. Is this then a gift, tell
me? In the first place, this too is of the Gift of God, aptness
for a patron’s office προστατικόν εἶναι.
“Divers kind of tongues.” Seest thou where he hath set this gift, and how he every where assigns it the last rank?
[4.] Further, since again by this catalogue he had pointed out a great difference, and stirred up the afore-mentioned distemper of those that had lesser gifts, he darts upon them in what follows with great vehemence, because he had already given them those many proofs of their not being left much inferior. What I mean is; because it was likely that on hearing these things they would say, “And why were we not all made Apostles?”—whereas above he had made use of a more soothing tone of discourse, proving at length the necessity of this result, even from the image of the body; for “the body,” saith he, “is not one member;” and again, “but if all were one member, where were the body?” and from the fact that they were given for use; for to each one is given “the manifestation of the Spirit,” saith he, “to profit withal:” and from all being watered from the same Spirit: and from what is bestowed being a free gift and not a debt; “for there are,” saith he, “diversities of gifts, but the same Spirit:” and from the manifestation of the Spirit being made alike through all; for “to each one,” saith he, “is given the manifestation through the Spirit:” and from the fact that these things were shaped according to the pleasure of the Spirit and of God; “for all these,” saith he, “worketh the one and the same Spirit, dividing to each one severally even as he will:” and, “God hath set the members each one of them in the body, even as it pleased Him:” and from the inferior members also being necessary; “for those which seem,” saith he, “to be more feeble are necessary:” from their being alike necessary, in that they “from the greater too needing the less: “for the head,” saith he, “cannot say to the feet, I have no need of you:” from these latter enjoying even more honor; for “to that which lacketh,” saith he, “He hath given more abundant honor:” from the care of them being common and equal; for “for all the members have the same care one for another:” and from there being one honor and one grief of them all; for “whether,” saith he, “one member suffereth, all the members suffer with it; or one member is honored, all the members rejoice with it:”—whereas, I say, he had above exhorted them by these topics, here and henceforth he uses language so as to bear them down and rebuke them. For, as I said, it behoves us neither always to exhort people nor always to silence them. Therefore also Paul himself, because he at length exhorted them, doth henceforth vehemently attack them, saying,
And he doth not stop at the first and the second
gift, but proceeds to the last, either meaning this that all cannot
be all things, (even as he there saith, “if all were one member,
where were the body?”) or establishing some other point also
along with these, which may tell in the way of consolation again.
What then is this? His signifying that even the lesser gifts
For even as the great gifts God hath not vouchsafed all to all men, but to some this, and to others that, so also did He in respect of the less, not proposing these either to all. And this He did, procuring thereby abundant harmony and love, that each one standing in need of the other might be brought close to his brother. This economy He established also in the arts, this also in the elements, this also in the plants, and in our members, and absolutely in all things.
[5.] Then he subjoins further the most powerful consolation, and sufficient to recover them and quiet their vexed souls. And what is this?
Now by saying this, he gently hinted that they
were the cause of their own receiving the lesser gifts, and had it
in their power, if they would, to receive the greater. For when
he saith, “desire earnestly,” he demands from them all
diligence and desire for spiritual things. And he said not, the
greater gifts, but “the better,” i.e., the more useful, those
which would profit. And what he means is this: “continue to
desire gifts; and I point out to you a fountain of gifts.” For
neither did he say, “a gift,” but “a way,” that he might
the more extol that which he intends to mention. As if he said,
It is not one, or two, or three gifts that I point out to you, but
one way which leadeth to all these [Chrysostom’s view of the text is made more
plain by a rendering somewhat different from that of the English
translator and of both the Authorized Version and the Revised.
“Desire earnestly the better gifts. And furthermore I show you
a very excellent way to do it.” The contrast is not between the
“gifts” on one hand and love on the other, but between
eagerness of emulation and the pursuit of love as a means of
attaining the gifts. In this the Greek expositor anticipates the
conclusions of the best modern critics, such as DeWette, Meyer,
Alford, Hodge, Heinrici, etc. The view is sustained by the
natural force of the words used and by the connection. It is true
that the superiority of love as a means is lost sight of in the
beautiful panegyric of love that follows, but that seems due to the
ardor of the writer’s mind and the attractiveness of the theme.
It is not through the pursuit and exercise of gifts that we attain
to love; but it is love that develops the gifts within us, and love
is greater than gifts. The reason why the Apostle indulges here
in the digression which occupies the thirteenth chapter is thus
given by Principal Edwards (in loco). “Partly to rebuke
indirectly the dissension of the Corinthian Church, partly a
statement of the peculiarly Christian means to secure possession of
the Charismata for the edification of the Church and render
them innocuous to their possessor, partly also a glimpse of a moral
development different in kind from gifts and greater in moral worth
than all other moral virtues, partly a reiteration in a new form of
the idea that the Church is an organic body.” In the whole passage the
English translator adhered to the rendering of the Authorized
Version, “charity,” which Wyclif used for the charitas
of the Vulgate. I have changed this to “love” which, besides
its unambiguousness and its more exact conformity to the original,
admits of the deeper meaning and wider application which makes God
as well as our brethren the object of the affection.
C.]
Then intending to proceed to the discourse concerning it and the encomium of this virtue, he first lowereth these by comparison with it, intimating that they are nothing without it; very considerately. For if he had at once discoursed of love, and having said, “I show unto you a way,” had added, “but this is love,” and had not conducted his discourse by way of comparison; some might possibly have scoffed at what was said, not understanding clearly the force of the thing spoken of but still gaping after these. Wherefore he doth not at once unfold it, but first excites the hearer by the promise, and saith, “I show unto you a more excellent way,” and so having led him to desire it, he doth not even thus straightway proceed to it, but augmenting still further and extending their desire, he discourses first of these very things, and shows that without it they are nothing; reducing them to the greatest necessity of loving one another; seeing also that from neglect of it sprang that which caused all their evils. So that in this respect also it might justly appear great, if the gifts not only brought them not together, but divided them even when united: but this, when many were so divided, would reunite them by virtue of its own and make them one body. This however he doth not say at once, but what they chiefly longed for, that he sets down; as that the thing was a gift and a most excellent way to all the gifts. So that, even if thou wilt not love thy brother on the score of friendship, yet for the sake of obtaining a better sign and an abundant gift, cherish love.
[6.] And see whence he first begins; from that which was marvellous in their eyes and great, the gift of tongues. And in bringing forward that gift, he mentions it not just in the degree they had it in, but far more. For he did not say, “if I speak with tongues,” but,
What is, “of men?” Of all nations in every
part of the world. And neither was he content with this
amplification, but he likewise uses another much greater, adding
the words,
Dost thou see to what point he first exalted the gift, and to what afterwards he lowered and cast it down? For neither did he simply say, “I am nothing,” but, “I am become sounding brass,” a thing senseless and inanimate. But how “sounding brass?” Emitting a sound indeed, but at random and in vain, and for no good end. Since besides my profiting nothing, I am counted by most men as one giving impertinent trouble, an annoying and wearisome kind of person. Seest thou how one void of love is like to things inanimate and senseless?
Now he here speaks of the “tongues of angels,”
not investing angels with a body, but what he means is this:
“should I even so speak as angels are wont to discourse unto each
other, without this I am nothing, nay rather a burden and an
annoyance.” Thus (to mention one other example) where he saith,
“To Him every knee shall bow, of things in heaven and things on
earth, and things under the earth,” (
[7.] Then, in order that his discourse may be acceptable, he stops not at the gift of tongues, but proceeds also to the remaining gifts; and having depreciated all in the absence of love, he then depicts her image. And because he preferred to conduct his argument by amplification, he begins from the less and ascends to the greater. For whereas, when he indicated their order, he placed the gift of tongues last, this he now numbers first; by degrees, as I said, ascending to the greater gifts. Thus having spoken of tongues, he proceeds immediately to prophecy; and saith;
And this gift again with an excellency. For as in that case he mentioned not tongues, but the tongues of all mankind, and as he proceeded, those of angels, and then signified that the gift was nothing without love: so also here he mentions not prophecy alone but the very highest prophecy: in having said, “If I have prophecy,” he added, “and know all mysteries and all knowledge;” expressing this gift also with intensity.
Then after this also he proceeds to the other gifts. And again, that he might not seem to weary them, naming each one of the gifts, he sets down the mother and fountain of all, and this again with an excellency, thus saying, “And if I have all faith.” Neither was he content with this, but even that which Christ spake of as greatest, this also he added, saying, “so as to remove mountains and have not love, I am nothing.” And consider how again here also he lowers the dignity of the tongues. For whereas in regard of prophecy he signifies the great advantage arising from it, “the understanding mysteries, and having all knowledge;” and in regard of faith, no trifling work, even “the removing mountains;” in respect of tongues, on the other hand, having named the gift itself only, he quits it.
But do thou, I pray, consider this also, how in
brief he comprehended all gifts when he named prophecy and faith:
for miracles are either in words or deeds. And how doth Christ
say, that the least degree of faith is the being able to remove a
mountain? For as though he were speaking something very small,
did He express Himself when He said, “If ye have faith as a grain
of mustard-seed, ye shall say to this mountain, Remove, and it
shall remove;” (S.
“If I have all faith, and can remove mountains, but have not love, I am nothing.”
[8.]
Wonderful amplification! For even these
things too he states with another addition: in that he said not,
“if I give to the poor the half of my goods,” or “two or
three parts,” but, “though I give all my goods.” And he
said not, “give,” but, “distribute in morsels ψωμίσω.
But not even yet have I pointed out the whole of the
excellency, until I bring forward the testimonies of Christ which
were spoken concerning almsgiving and death. What then are His
testimonies? To the rich man He saith, “If thou wouldest be
perfect, sell what thou hast and give to the poor, and come, follow
me.” (S.
[9.] But nevertheless, this so wonderful
thing Paul said was of no great profit without love, even though it
have the giving up of one’s goods joined with it. Wherefore
then hath he thus spoken? This will I now endeavor to explain,
first having enquired of this, How is it possible that one who
gives all his goods to feed the poor can be wanting in love? I
grant, indeed, he that is ready to be burned and hath the gifts,
may perhaps possibly not have love: but he who not only gives his
goods, but even distributes them in morsels; how hath not he
love? [The point which Chrysostom so anxiously discusses
is much more readily settled by modern interpreters. Thus one of
them says, “All outward acts of beneficence are of no avail
without love. A man may give away his whole estate, or sacrifice
himself, and be in no sense the gainer. He may do all this from
vanity, or from the fear of perdition, or to purchase heaven, and
only increase his condemnation. Religion is no such easy thing.
Men would gladly compound by external acts of beneficence or by
penances for a change of heart; but the thing is impossible.
Thousands indeed are deluded on this point, and think that they can
substitute what is outward for what is inward, but God requires the
heart, and without holiness the most liberal giver or the most
suffering ascetic can never see God.” (Hodge) The address of
our Saviour to the rich young ruler was not intended to furnish a
general rule of action or even to specify a particular kind of
perfection. When he told the earnest enquirer to sell all that he
had the object was to disclose to him his inordinate love of this
world’s goods and so lead him to see how far he was from the
perfection which he had claimed. Chrysostom’s use of this
passage is precisely that which was made by Anthony, the first of
the Fathers of the Desert, and by St. Francis of Assisi, and which
lies at the basis of the whole monastic system. C.]
Either then we may say this, or that his meaning is
for those who give to be also joined closely to those who retire,
and not merely to give without sympathy, but in pity and
condescension, bowing down and grieving with the needy. For
therefore also hath almsgiving been enacted by God: since God
might have nourished the poor as well without this, but that he
might bind us together unto charity and that we might be thoroughly
fervent toward each other, he commanded them to be nourished by
us. Therefore one saith in another place also; “a good word is
better than a gift;” (
[10.] But the point proposed for enquiry above is,
How, after Christ had said that both these belong to perfection,
Paul affirms, that
[11.] And that ye may learn how great a work of virtue it is, let us sketch it out in word, since in deeds we see it no where appearing; and let us consider, if it were every where in abundance, how great benefits would ensue: how there were no need then of laws, or tribunals or punishments, or avenging, or any other such things since if all loved and were beloved, no man would injure another. Yea, murders, and strifes, and wars, and divisions, and rapines, and frauds, and all evils would be removed, and vice be unknown even in name. Miracles, however, would not have effected this; they rather puff up such as are not on their guard, unto vain-glory and folly.
Again: what is indeed the marvellous part of love; all the other good things have their evils yoked with them: as he that gives up his possessions is oftentimes puffed up on this account: the eloquent is affected with a wild passion for glory; the humble-minded, on this very ground, not seldom thinks highly of himself in his conscience. But love is free from every such mischief. For none could ever be lifted up against the person whom he loves. And do not, I pray, suppose one person only loving but all alike; and then wilt thou see its virtue. Or rather, if thou wilt, first suppose one single person beloved, and one loving; loving, however, as it is meet to love. Why, he will so live on earth as if it were heaven, every where enjoying a calm and weaving for himself innumerable crowns. For both from envy, and wrath, and jealousy, and pride, and vain-glory, and evil concupiscence, and every profane love, and every distemper, such a man will keep his own soul pure. Yea, even as no one would do himself an injury so neither would this man his neighbors. And being such, he shall stand with Gabriel himself, even while he walks on earth.
Such then is he that hath love. But he that works
miracles and hath perfect knowledge, without this, though he raises
ten thousand from the dead, will not be much profited, broken off
as he is from all and not enduring to mix himself up with any of
his fellow-servants. For no other cause than this did Christ say
that the sign of perfect love towards Him is the loving one’s
neighbors. For, “if thou lovest Me,” saith He, “O Peter,
more than these, feed My sheep.” (S.
Wherefore, having said, “The first and great commandment is, Thou shalt love the Lord thy God,” he added, “and the second—(He leaves it not in silence, but sets it down also)—is like unto it, Thou shalt love thy neighbor as thyself.” And see how with nearly the same excellency He demands also this. For as concerning God, He saith, “with all thy heart:” so concerning thy neighbor, “as thyself,” which is tantamount to, “with all thy heart.”
Yea, and if this were duly observed, there would be
neither slave nor free, neither ruler nor ruled, neither rich nor
poor, neither small nor great; nor would any devil then ever have
been known: I say not, Satan only, but whatever other such spirit
there be, nay, rather
[12.] And why do I mention the advantages
arising from it? Yea, rather consider how great a blessing it is
of itself to exercise love; what cheerfulness it produces, in how
great grace it establishes the soul; a thing which above all is a
choice quality of it. For the other parts of virtue have each
their troubles yoked with them; as fasting, temperance, watching,
have envy, concupiscence, and contempt. But love along with the
gain hath great pleasure, too, and no trouble, and like an
industrious bee, gathering the sweets from every flower, deposits
them in the soul of him who loveth. Though any one be a slave, it
renders slavery sweeter that liberty. For he who loveth rejoices
not so much in commanding, as in being commanded, although to
command is sweet: but love changes the nature of things and
presents herself with all blessings in her hands, gentler than any
mother, wealthier than any queen, and makes difficulties light and
easy, causing our virtues to be facile, but vice very bitter to
us. As thus: to expend seems grievous, yet love makes it
pleasant: to receive other men’s goods, pleasant, but love
suffers it not to appear pleasant, but frames our minds to avoid it
as an evil. Again, to speak evil seems to be pleasant to all; but
love, while she makes this out to be bitter, causeth speaking well
to be pleasant; for nothing is so sweet to us as to be praising one
whom we love. Again, anger hath a kind of pleasure; but in this
case no longer, rather all its sinews are taken away. Though he
that is beloved should grieve him who loves him, anger no where
shows itself; but tears and exhortations, and supplications; so far
is love from being exasperated: and should she behold one in
error, she mourns and is in pain; yet even this pain itself brings
pleasure. For the very tears and the grief of love, are sweeter
than any mirth and joy. For instance: they that laugh are not
so refreshed as they that weep for their friends. And if thou
doubt it, stop their tears; and they repine at it not otherwise
than as persons intolerably ill-used. “But there is,” said
one, “an unbecoming pleasure in love. τό φιλεῖν.
For tell me not of this ordinary sort, the vulgar and low-minded, and a disease rather than love, but of this which Paul seeks after, which considers the profit of them that are loved; and thou shalt see that no fathers are so affectionate as persons of this stamp. And even as they who love money cannot endure to spend money, but would with more pleasure be in straits than see their wealth diminishing: so too, he that is kindly affected towards any one, would choose to suffer ten thousand evils than see his beloved one injured.
[13.] “How then,” saith one, “did the
Egyptian woman who loved Joseph wish to injure him?” Because
she loved with this diabolical love. Joseph however not with
this, but with that which Paul requires. Consider then how great
a love his words were tokens of, and the action which she was
speaking of. “Insult me and make me an adulteress, and wrong my
husband, and overthrow all my house, and cast thyself out from thy
confidence towards God:” which were expressions of one who so
far from loving him did not even love herself. But because he
truly loved, he sought to avert her from all these. And to
convince you that it was in anxiety for her, learn the nature of it
from his advice. For he not only thrust her away, but also
introduced an exhortation capable of quenching every flame:
namely “if on my account, my master,” saith he, “knoweth not
any thing which is in his house.” He at once reminds her of her
husband that he might put her to shame. And he said not, “thy
husband,” but “my master,” which was more apt to restrain her
and induce her to consider who she was, and of whom she was
enamored,—a mistress, of a slave. “For if he be lord, then
art thou mistress. Be ashamed then of familiarity with a servant,
and consider whose wife thou art, and with whom thou wouldst be
connected, and towards whom thou art becoming thankless and
inconsiderate, and that I repay him greater good-will.” And see
how he extols his benefits. For since that barbarous and
abandoned woman could entertain no lofty sentiment, he shames her
from human considerations, saying, “He knoweth nothing through
me,” i.e., “he is a great benefactor to me, and I cannot strike
my patron in a vital part. He hath made me a second lord of his
house, and no one οὐδεὶς, LXX οὐδέν.
But not from hence alone, but also from the subsequent events, shall I be able to point out his good-will and his love. Yea even when he fell into a necessity of mentioning the cause of his imprisonment, and his remaining there, he did not even then declare the whole course of the story. But what saith he? “I too have done nothing: but indeed I was stolen out of the land of the Hebrews;” and he no where mentioned the adulteress nor doth he plume himself on the matter, which would have been any one’s feeling, if not for vain-glory, yet so as not to appear to have been cast into that cell for an evil cause. For if men in the act of doing wrong by no means abstain even so from blaming the same things, although to do so brings reproach; of what admiration is not he worthy, because, pure as he was he did not mention the woman’s passion nor make a show of her sin; nor when he ascended the throne and became ruler of all Egypt, remember the wrong done by the woman nor exact any punishment?
Seest thou how he cared for her? but her’s was not love, but madness. For it was not Joseph that she loved, but she sought to fulfil her own lust. And the very words too, if one would examine them accurately, were accompanied with wrath and great blood-thirstiness. For what saith she? “Thou hast brought in a Hebrew servant to mock us:” upbraiding her husband for the kindness; and she exhibited the garments, having become herself more savage than any wild beast: but not so he. And why speak I of his good-will to her, when he was such, we know, towards his brethren who would slay him; and never said one harsh thing of them, either within doors or without?
[14.] Therefore Paul saith, that the love which we
are speaking of is the mother of all good things, and prefers it to
miracles and all other gifts. For as where there are vests and
sandals of gold, we require also some other garments whereby to
distinguish the king: but if we see the purple and the diadem, we
require not to see any other sign of his royalty: just so here
likewise, when the diadem of love is upon our head, it is enough to
point out the genuine disciple of Christ, not to ourselves only,
but also to the unbelievers. For, “by this,” saith He,
“shall all men know that ye are My disciples, if ye have love one
to another.” (S.
Of what then must we be worthy compared with him, who neither contemn wealth for our own sake, nor give up the superfluities of our goods? But not so Paul; rather both soul and body did he use to give up, that they who stoned and beat him with rods, might obtain the kingdom. “For thus,” saith he, “hath Christ taught me to love;” who left behind Him the new commandment concerning love, which also Himself fulfilled in deed. For being Lord of all, and of that Blessed Nature; from men, whom He created out of nothing and on whom He had bestowed innumerable benefits, from these, insulting and spitting on Him, He turned not away, but even became man for their sakes, and conversed with harlots and publicans, and healed the demoniacs, and promised heaven. And after all these things they apprehended and beat him with rods, bound, scourged, mocked, and at last crucified Him. And not even so did He turn away, but even when He was on high upon the cross, He saith, “Father, forgive them their sin.” But the thief who before this reviled Him, He translated into very paradise; and made the persecutor Paul, an Apostle; and gave up His own disciples, who were His intimates and wholly devoted to Him, unto death for the Jews’ sake who crucified Him.
Recollecting therefore in our minds all these things, both those of God and of men, let us emulate these high deeds, and possess ourselves of the love which is above all gifts, that we may obtain both the present and the future blessings: the which may we all obtain, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, power, honor, now and ever, and world without end. Amen.
Love suffereth long, and is kind; love envieth not; love vaunteth not itself, is not puffed up.
Thus, whereas he had
showed, that both faith and knowledge and prophecy and tongues and
gifts and healing and a perfect life and martyrdom, if love be
absent, are no great advantage; of necessity he next makes an
outline of its matchless beauty, adorning its image with the parts
of virtue as with a sort of colors, and putting together all its
members with exactness. But do not thou hastily pass by, beloved,
the things spoken, but examine each one of them with much care,
that thou mayest know both the treasure which is in the thing and
the art of the painter. Consider, for example, from what point he
at once began, and what he set first, as the cause of all its
excellence. And what is this? Long-suffering. This is the
root of all self-denial. Wherefore also a certain wise man said,
“A man that is long-suffering “He that is slow to wrath,” Auth. Vers. “exalteth folly,” Auth. Vers.
And comparing it too with a strong city, he said
that it is more secure than that. For it is both an invincible
weapon and a sort of impregnable tower, easily beating off all
annoyances. And as a spark falling into the deep doth it no
injury, but is itself easily quenched: so upon a long-suffering
soul whatever unexpected thing falls, this indeed speedily
vanishes, but the soul it disturbs not: for of a truth there is
nothing so impenetrable as long-suffering. You may talk of
armies, money, horses, walls, arms, or any thing else whatsoever;
you will name nothing like long-suffering. For he that is
encompassed with those, oftentimes, being overcome by anger, is
upset like a worthless child, and fills all with confusion and
tempest: but this man, settled as it were in a harbor, enjoys a
profound calm. Though thou surround him
Yea, and therefore is he called long-suffering, because he hath a kind of long and great soul. For that which is long is also called great. But this excellence is born of love, both to them who possess and to them who enjoy it contributing no small advantage. For tell me not of those abandoned wretches, who, doing evil and suffering none, become worse: since here, not from his long-suffering, but from those who abuse it, this result arises. Tell me not therefore of these, but of those gentler persons, who gain great benefit therefrom. For when, having done ill, they suffer none, admiring the meekness of the sufferer, they reap thereby a very great lesson of self command.
But Paul doth not stop here, but adds also the
other high achievements of love, saying, “is kind.” For since
there are some who practise their long-suffering with a view not to
their own self-denial, but to the punishment of those who have
provoked them, to make them burst with wrath; he saith that neither
hath charity this defect. Wherefore also he added, “is
kind.” For not at all with a view to light up the fire, in
those who are inflamed by anger, do they deal more gently ἠθικώτερον.
“Envieth not.” For it is possible for one to be both long-suffering and envious, and thereby that excellency is spoiled. But love avoids this also.
“Vaunteth not itself;” i.e., is not rash οὐ προπετεύεται.
Theod. in loc. gives the word the same turn. “She inquires not
into matters which concern her not, (for that is τὸ περπερεύσθαι,) she feels not about for the measures of
the Divine Substance, nor asks questions in His dispensations, as
some use to do. He that loveth, cannot endure to do any thing
rash.
“Is not puffed up.” For so we see many who think highly of themselves on the score of these very excellencies; for example, on not being envious, nor grudging, nor mean-spirited, nor rash: these evils being incidental not to wealth and poverty only, but even to things naturally good. But love perfectly purges out all. And consider: he that is long-suffering is not of course also kind. But if he be not kind, the thing becomes a vice, and he is in danger of falling into malice. Therefore she supplies a medicine, I mean kindness, and preserves the virtue pure. Again, the kind person often becomes over-complaisant; but this also she corrects. For “love,” saith he, “vaunteth not itself, is not puffed up:” the kind and long-suffering is often ostentatious; but she takes away this vice also.
And see how he adorns her not only from what
she hath, but also from what she hath not. For he saith that she
both brings in virtue, and extirpates vice, nay rather she suffers
it not to spring up at all τήν ἀρχὴν, Saville.
τὴν ἀρετὴν, Bened.
[2.] “Doth not behave itself unseemly. Or, doth not think herself treated
unseemly. Theod. in loc. “There is no mean or lowly thing
which for the brethren’s sake she refuses to do, under the notion
that to do so would be an unseemly thing.”
And that we may not fetch our example from any thing
base, let us examine this same statement in its application to
Christ, and then we shall see the force of what hath been said.
For our Lord Jesus Christ was both spit upon and beaten with rods
by pitiful slaves; and not only did He not count it an
unseemliness, but He even exulted and called the thing glory; and
bringing in a robber and murderer with Himself before the rest into
paradise, and discoursing with a harlot, and this when the
standers-by all accused Him, He counted not the thing to
Therefore also fathers, though they be the first of philosophers and orators, are not ashamed to lisp with their children; and none of those who see them find fault with them, but the thing is esteemed so good and right as to be even worthy of prayer. And again, should they become vicious, the parents keep on correcting, caring for them, abridging the reproaches they incur, and are not ashamed. For love “doth nothing unseemly,” but as it were with certain golden wings covereth up all the offences of the beloved.
Thus also Jonathan loved David; and hearing his
father say, ( κορασίων
αὐτομολουσῶν. Auth. “of the perverse and rebellious
woman.” LXX, γυναικοτραφές.
But when I say, “all,” do not suppose I mean things injurious also; for example, assisting a youth in a love affair, or whatsoever hurtful thing any one may beseech another to do for him. For such a person doth not love, and this I showed you lately from the Egyptian woman: since in truth he only is the lover who seeks what is profitable to the beloved: so that if any pursue not this, even what is right and good, though he make ten thousand professions of love, he is more hostile than any enemies.
So also Rebecca aforetime, because she
exceedingly clung to her son, both perpetrated a theft, and was not
ashamed of detection, neither was she afraid, though the risk was
no common one; but even when her son raised scruples ἁκριβολογουμένου, “made some minute
objection.” This view of Rebecca’s conduct is generally
sanctioned by the Fathers: so St. Augustin: “That which Jacob
did by direction of his mother so as to appear to deceive his
father, if you consider it diligently and faithfully, ‘non est
mendacium sed mysterium.’ And if we term that sort of thing a
lie, by the same rule we must also account as lies all parables and
figures whatsoever.” contr. Mendac. ad Consentium, c.
24. St. Ambrose, (de Jacob et vita beata, ii. 6.) “In
the mind of that pious mother the mystery overweighed the tie of
affection. She was not so much preferring Jacob to his brother,
as offering him to the Lord, who, she knew, had power to preserve
the gift presented unto Him.” This seems to mean that in
consecrating Jacob to be the first-born, she knowingly separated
him from herself, and so made a greater sacrifice. S. Chrys.
himself says, “Rebecca did this not of her own mind, but in
obedience to the divine oracle,” (on Gen. Hom. liii. 1.
414.) And he proceeds to point out God’s hand in certain minute
details of the transaction. It appears from St. Jerome, (1.169.)
that Hippolytus, Irenæus’ disciple, early in the third century,
took the same view. St. Gregory Nazianzen seems to be the only
writer who has left a contrary judgment on record: saying, “he
pursued a noble object by ignoble means.” The general result of
the reflections of the Fathers on the subject seems to be, that as
where we have God’s express command or approbation, we are sure
of the rectitude of what would otherwise be wrong, so there may be
circumstances rendering such command or approbation more or less
“probable,” which ought at least to stay us from censure: and
that marked providential interference, and mysterious allusion,
throughout, are to be considered as such circumstances. [In the foregoing note the translator
has correctly stated the patristic view of Rebecca’s conduct, a
view which most moderns heartily reject as dishonoring to God and
of evil influence upon his people. But while we cannot with
Chrysostom cite the wife of Jacob as an example of love, yet there
is some extenuation for her. The case is neatly stated by the
Bishop of Ely in the Speaker’s Commentary. “Rebekah had no
doubt treasured up the oracle which had assured her, even before
their birth, that her younger son Jacob whom she loved should bear
rule over Esau, whose wild and reckless life and whose Canaanitish
wives had been a bitterness of soul to her. She probably knew
that Jacob had bought Esau’s birthright. Now believing rightly
that the father’s benediction would surely bring blessing with
it, she fears that these promises and hopes would fail. She
believed but not with that faith which can patiently abide till God
works out his plans by His providence. So she strove, as it were,
to force forward the event by unlawful means; even, as some have
thought that Judas betrayed Christ that he might free Him to
declare Himself a king and take the kingdom.” Every character
in the history comes in for some share of blame, but the greatest
seems due to her who originated the whole plot, who swept away the
scruples of her favorite son, and taught him to perpetrate the
boldest fraud and falsehood upon his venerable father. The
overweening idolatrous affection which led to such doings is very
different from the love which the Apostle inculcates and praises.
C.]
And this very Jacob, served he not for wages with
his kinsmen twice seven years? Was he not together with the
bondage subject to mockery in respect of that trick? What then?
Did he feel the mockery? Did he count it behaving himself
unseemly, that being a freeman, and free born, and well brought up,
he endured slaves’ treatment among his own kinsmen: a thing
which is wont to be most vexing, when one receives opprobrious
treatment from one’s friends? In no wise. And the cause was
his love, which made the time, though long, appear short. “For
they were,” saith he, (
[3.] 1. “Seeketh not its own, is not provoked.”
Thus having said, “doth not behave itself
unseemly,” he showeth also the temper of mind, on account of
which she doth not behave herself unseemly. And what is that
temper? That she “seeketh not her own.” For the beloved she
esteems to be all, and then only “behaveth herself unseemly,”
when she cannot free him from such unseemliness; so that if it be
possible by her own unseemliness to benefit her beloved, she doth
not so much as count the thing unseemliness; for the other party
thereafter is yourself, when you love ἐκεῖνος γὰρ αὐτός ἐστι λοιπόν.
And if thou wilt, see this also in our case who
address you. For my profit depends on thee, and thy advantage on
me. Thus, on the one hand it profits thee to be taught the things
that please God, but with this have I been entrusted, that thou
mightest receive it from me, and therefore mightest be compelled to
run unto me; and on the other hand it profits me that thou
shouldest be made better: for the reward which I shall receive
for this will be great; but this again lieth in thee; and therefore
am I compelled to follow after thee that thou mayest be better, and
that I may receive my profit from thee. Wherefore also Paul
saith, “For what is my hope? are not even ye?” And again,
“My hope, and my joy, and the crown of my rejoicing.” (
Again their profit depended on Paul: wherefore he
said, “For the hope of Israel I am bound with this chain.
(
But if thou sayest, “each one doth this seeking his own,” this also say I, but I add, that by the good of another one’s own is won. Thus both the soldier, unless he fight for them that support him, hath none that ministers to him for this end: and this same on the other hand, unless he nourish the soldier, hath none to arm himself in his behalf.
[4.] Seest thou love, how it is everywhere ex
“Is not easily provoked, thinketh no evil. [The revised version renders this clause, “taketh
not account of evil”—a rendering as old as Theodoret. C.]
Hence, she “envieth not,” hence she “is
not puffed up:” since in fact she accounts the good things Fronto Ducæus reads κακά.
Seest thou how by degrees love makes her nursling an angel? For when he is void of anger, and pure from envy, and free from every tyrannical passion, consider that even from the nature of man he is delivered from henceforth, and hath arrived at the very serenity of angels.
Nevertheless, he is not content with these, but hath something even more than these to say: according to his plan of stating the stronger points later. Wherefore he saith, “beareth all things.” From her long-suffering, from her goodness; whether they be burdensome, or grievous, or insults, or stripes, or death, or whatsoever else. And this again one may perceive from the case of blessed David. For what could be more intolerable than to see a son rising up against him, and aiming at the usurpation, and thirsting for a father’s blood? Yet this did that blessed one endure, nor even so could he bear to throw out one bitter expression against the parricide; but even when he left all the rest to his captains, gave a strong injunction respecting his safety. For strong was the foundation of his love. Wherefore also it “beareth all things.”
Now its power the Apostle here intimates, but its goodness, by what follows. For, “it hopeth all things,” saith he, “believeth all things, endureth all things.” What is, “hopeth all things?” It doth not despair,” saith he, “of the beloved, but even though he be worthless, it continues to correct, to provide, to care for him.”
“Believeth all things.” “For it doth not merely hope,” saith he, “but also believeth from its great affection.” And even if these good things should not turn out according to its hope, but the other person should prove yet more intolerable, it bears even these. For, saith he, it “endureth all things.”
[5.]
Seest thou when he put the crown on the arch, and what of all things is peculiar to this gift? For what is, “faileth not?” it is not severed, is not dissolved by endurance. For it puts up with everything: since happen what will, he that loves never can hate. This then is the greatest of its excellencies.
Such a person was Paul. Wherefore also he said,
“If by any means I may provoke to emulation them which are my
flesh;” ( μετάνοιαν εἰς om.
“What then,” saith one, “if they be enemies
and heathens, must one hate them?” One must hate, not them but
their doctrine: not the man, but the wicked conduct, the corrupt
mind. For the man is God’s work, but the deceit is the
devil’s work. Do thou not therefore confound the things of God
and the things of the devil. Since the Jews were both
blasphemers, and persecutors, and injurious, and spake ten thousand
evil things of Christ. Did Paul then hate them, he who of all men
most loved Christ? In no wise, but he both loved them, and did
everything for their sakes: and at one time he saith, “My
heart’s desire and my supplication to God is for them that they
may be saved:” (
Why then saith David, “Do not I hate them, O Lord,
that hate Thee, and against Thine enemies did I not pine away? I
hate them with perfect hatred.” (
Now, in the first place, not all things spoken in
the Psalms by David, are spoken in the person of David. For it is
he himself who saith, “I have dwelt in the tents of Kedar;”
(
But besides this, we require now a completer
self-command. Wherefore also when the disciples besought that
fire might come down, even as in the case of Elias, “Ye know
not,” saith Christ, “what manner of spirit ye are of. (
But now because he hath brought us to a more entire
self-command and set us on high above that mischief, he bids us
rather admit and soothe them. For we get no harm from them, but
they get good by us. What then doth he say? we must not hate, but
pity. Since if thou shalt hate, how wilt thou easily convert him
that is in error? how wilt thou pray for the unbeliever? for that
one ought to pray, hear what Paul saith: “I exhort therefore,
first of all, that supplications, prayer, intercessions,
thanksgivings be made for all men.” (
[6.] What then doth he mean when he saith, “If
any obeyeth not our word by this epistle, note that man, that ye
have no company with him?” (
But wherefore, tell me, dost thou at all turn away from him and avoid him? Because he is ungodly? Truly for this cause oughtest thou to welcome and attend him, that thou mayest raise him up in his sickness. But if he be incurably sick, still thou hast been bidden to do thy part. Since Judas also was incurably diseased, yet God left not off attending upon him. Wherefore, neither do thou grow weary. For even if after much labor thou fail to deliver him from his ungodliness, yet shalt thou receive the deliverer’s reward, and wilt cause him to wonder at thy gentleness, and so all this praise will pass on to God. For though thou shouldest work wonders, and raise the dead, and whatsoever work thou doest, the Heathen will never wonder at thee so much, as when they see thee displaying a meek, gentle, mild disposition. And this is no small achievement: since many will even be entirely delivered from their evil way; there being nothing that hath such power to allure men as love. For in respect of the former they will rather be jealous of thee, I mean the signs and wonders; but for this they will both admire and love thee: and if they love, they will also lay hold of the truth in due course. If however he become not all at once a believer, wonder not nor hurry on, neither do thou require all things at once, but suffer him for the present to praise, and love, and unto this in due course he will come.
[7.] And that thou mayest clearly know how great a
thing this is, hear how even Paul, going before an unbelieving
judge, made his defence. “I think myself happy,” saith he,
“That I am to make my defence before thee.” (
So then let us also deal with the heathen sort: with condecension, with love. For love is a great teacher, and able both to withdraw men from error, and to reform the character, and to lead them by the hand unto self-denial, and out of stones to make men.
[8.] And if thou wouldest learn her power,
bring me a man timid and fearful of every sound, and trembling at
shadows; or passionate, and harsh, and a wild beast rather than a
man; or wanton and licentious; or wholly given to wickedness; and
deliver him into the hands of love, and introduce him into this
school; and thou wilt speedily see that cowardly and timid creature
made brave and magnanimous, and venturing upon all things
cheerfully. And what is wonderful, not from any change in nature
do these things result, but in the coward soul itself love
manifests her peculiar power; and it is much the same as if one
should cause a leaden sword, not turned into steel but continuing
in the nature of lead, to do the work of steel. As thus: Jacob
was a “plain man ᾶπλαστος. οἰκίαν. LXX. rec.
vers. “tents.”
Again, that he was timid is evident, in that, expecting to see Esau, he was dead with fear. But see again, how this timid man became bolder than a lion under the influence of love. For putting himself forward like some champion before the rest, he was ready to be first in receiving that savage and slaughter-breathing brother as he supposed him to be, and with his own body to purchase the safety of his wives: and him whom he feared and shuddered at, he desired to behold himself foremost in the array. For this fear was not so strong as his affection for his wives. Seest thou how, being timid, he became suddenly adventurous, not by changing his character, but being invigorated by love? For that after this also he was timid, is evident by his changing from place to place.
But let no man consider what has been said to be a
charge against that righteous man: since being timid is no
reproach, for this is a man’s nature; but the doing any thing
unseemly for timidity’s sake. For it is possible for one that
is timid by nature to become courageous through piety. What did
Moses? Did he not, through fear of a single Egyptian, fly, and go
away into banishment? Nevertheless, this fugitive who could not
endure the menace
[9.] Moreover, that love makes also the fierce moderate, and the wanton chaste, we have no longer need of any examples: this being evident to all men. Though a man be more savage than any wild beast, no sheep so gentle as he is rendered by love. Thus, what could be more savage and frantic than Saul? But when his daughter let his enemy go, he uttered not against her even a bitter word. And he that unsparingly put to the sword all the priests for David’s sake, seeing that his daughter had sent him away from the house, was not indignant with her even as far as words; and this when so great a fraud had been contrived against him: because he was restrained by the stronger bridle of love.
Now as moderation, so chastity, is an ordinary
effect of love. If a man love his own wife as he ought to love,
even though he be never so much inclined to wantoness, he will not
endure to look upon another woman, on account of his affection for
her. “For love,” (
Since then love is the Artificer of all virtue, let us with all exactness implant her in our own souls, that she may produce for us many blessings, and that we may have her fruit continually abounding, the fruit which is ever fresh and never decays. For thus shall we obtain no less than eternal blessings: which may we all obtain, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, and also the Holy Ghost, be glory, power, and honor, now and for ever, and world without end. Amen.
But whether there be prophecies, they shall be done away; whether there be tongues, they shall cease; whether there be knowledge, it shall be done away.
Having shown the excellency of love from its being requisite both to the spiritual gifts, and to the virtues of life; and from rehearsal of all its good qualities, and by showing it to be the foundation of exact self-denial; from another, a third head, again he points out its worth. And this he doth, first from a wish to persuade those who seemed to be accounted inferior that it is in their power to have the chief of all signs, and that they will be no worse off than the possessors of the gifts, if they have this, but rather much better: secondly, with regard on the other hand to them that had the greater gifts and were lifted up thereby, studying to bring them down and to show that they have nothing unless they have this. For thus they would both love one another, envy as well as pride being hereby taken away; and reciprocally, loving one another, they would still further banish these passions. “For love envieth not, is not puffed up.” So that on every side he throws around them an impregnable wall, and a manifold unanimity, which first removes all their disorders, and thereby again waxes stronger. Therefore also he put forward innumerable reasons which might comfort their dejection. As thus: both “the same Spirit,” saith he, is the giver; and He “giveth to profit withal; and divideth as he will,” and it is a gift which He divideth, not a debt. Though thou receive but a little, thou dost equally contribute to the body, and even thus thou enjoyest much honor. And he that hath the greater, needs thee who hast the less. And, “Love is the greatest gift, and ‘the more excellent way.’”
Now all this he said doubly to bind them to each other, both by their not considering themselves disparaged while they had this; and because, after pursuit and attainment of it, they henceforth would not feel human infirmity; both as having the root of all gifts, and as no longer capable of contentiousness even though they had nothing. For he that is once led captive by love is freed from contentiousness.
And this is why, pointing out to them how great
advantages they shall thence reap, he sketched out its fruits; by
his praises of it repressing their disorders: inasmuch as each
one of the things mentioned by him was a sufficient medicine to
heal their wounds. Wherefore also he said, “suffereth long,”
to them that
[2.] Now then after that in every way he had
shown her to be very exceedingly great, again he doth so from
another most important head, by a fresh comparison exalting her
dignity, and saying thus; “but whether there be prophecies, they
shall be done away; whether there be tongues, they shall
cease.” For if both these were brought in in order to the
faith; when that is every where sown abroad, the use of these is
henceforth superfluous. But the loving one another shall not
cease, rather it shall even advance further, both here and
hereafter, and then more than now. For here there are many things
that weaken χαυνοῦντα.
But although it be no marvel that prophecies and tongues should be done away, that knowledge should be done away, this is what may cause some perplexity. For this also he added, “Whether there be knowledge, it shall be done away.” What then? are we then to live in ignorance? Far from it. Nay, then specially it is probable that our knowledge is made intense. Wherefore also he said, “Then shall I know, even as also I am known.” For this reason, if you mark it, that you might not suppose this to be done away equally with the prophecy and the tongues, having said, “Whether there be knowledge, it shall be done away,” he was not silent, but added also the manner of its vanishing away, immediately subjoining the saying,
It is not therefore knowledge that is done away, but the circumstance that our knowledge is in part. For we shall not only know as much but even a great deal more. But that I may also make it plain by example; now we know that God is every where, but how, we know not. That He made out of things that are not the things that are we know; but of the manner we are ignorant. That He was born of a virgin, we know; but how, we know not yet. But then shall we know somewhat more and clearer concerning these things. Next he points out also how great is the distance between the two, and that our deficiency is no small one, saying,
And by another example too he manifests the same thing again, saying,
ἐν
αἰνίγματι.
“But then face to face.” Not as though God hath a face, but to express the notion of greater clearness and perspicuity. Seest thou how we learn all things by gradual addition?
“Now I know in part; but then shall I know
even as also I have been known.” Seest thou how in two ways he
pulls down their pride? Both because their knowledge is in part,
and because not even this have they of themselves. “For I knew
Him not, but He made Himself known ἐγνώρισε, made me know Him.
[3.] But that I may open out to thee some small
part of this difference, and may impart some faint ray of this
thought to thy soul, I would have thee recall to mind things as
they were in the Law, now after that grace hath shone forth. For
those things too, that came before grace, had a certain great and
marvellous
But that what I say may be made yet clearer, let us apply the argument to some one of the rites then performed, and then thou wilt see how great is the difference. And if thou wilt, let us bring forward that passover and this, and then shalt thou be aware of our superiority. For the Jews indeed celebrated it, but they celebrated it “so as in a mirror, and darkly.” But these hidden mysteries they never at any time did even conceive in their mind, nor what things they prefigured. They saw a lamb slain, and the blood of a beast, and door-posts sprinkled with it; but that the Son of God incarnate shall be slain, and shall set free the whole world, and shall grant both to Greeks and Barbarians to taste of this Blood, and shall open heaven to all, and shall offer what is there to the whole human race, and having taken His blood-stained flesh shall exalt it above the heaven, and the heaven of heavens, and, in a word, above all the hosts on high, of the angels and archangels and all the other powers, and shall cause it shining in unspeakable glory,—to sit down upon the throne itself of the King, on the right hand of the Father these things, I say, no one, either of them or of the rest of mankind, either foreknew or was able ever to conceive.
[4.] But what say those who shrink from
nothing? The Heretics here referred to were the Eunomians or
Anomœans, so called from Eunomius their chief Teacher, (for Aetius
first promulgated their opinions,) and from their maintaining not
merely the inequality but the dissimilarity (τὸ
ἆνόμοιον) of the Son’s nature to that of the Father.
By this he carried out Arianism, and made it more consistent and
more impious. It seems that he arbitrarily selected the term
ἇγεννητὸς,
“unbegotten,” as setting forth not merely the attribute of the
Father, but the very substance of the Godhead, and upon this
proceeded, of course, to deny the proper divinity of the Son,
because He was confessed to be γεννητὸς, “begotten.” And he not only thus
implied, but expressly maintained, that knowing thus much of God,
we know His whole Nature: whence it followed, that St. Paul’s
professions of ignorance referred not to the Substance, but to some
parts of the Providence of God, called here, “dispensations.”
Against this result of Eunomius’ impiety, St. Chrysostom preached
the series of five Homilies, “On the Incomprehensible Nature of
God:” in the first of which, (t. vi. 393. ed. Saville,) he
argues on this passage almost in the same words. The same fallacy
may be seen refuted by St. Basil also, Ep. 234, 235;
Epiph. Hær. 76. p. 989, &c.: Theodoret, ii. 418; and by
others. The whole doctrine as grounded on the word ἇγεννητὸς is exposed
at large by St. Basil in his five books against Eunomius, t. i. ed.
Bened. In the Appendix to that volume, Eunomius’s own treatise
is given. The whole forms a melancholy example, how men may
deceive themselves by following after simplification and logical
consistency, without due reverence for sacred things.
And how shall he who knoweth the Essence, be ignorant of the dispensations? since that knowledge is greater than this.
“Are we then,” saith he, “ignorant of God?” Far from it. That He is, we know, but what He is, as regards His Essence, we know not yet. And that thou mayst understand that not concerning the dispensations did he speak the words, “now I know in part,” hear what follows. He adds then, “but then shall I know, even as also I have been known.” He was surely known not by the dispensations, but by God.
Let none therefore consider this to be a small or simple transgression, but twofold, and threefold, yea and manifold. For not only is there this impiety that they boast of knowing those things which belong to the Spirit alone; and to the only-begotten Son of God, but also that when Paul could not acquire even this knowledge “which is in part” without the revelation from above, these men say that they have obtained the whole from their own reasonings. For neither are they able to point out that the Scripture hath any where discoursed to us of these things.
[5.] But however, leaving their madness, let us give heed to the words which follow concerning love. For he was not content with these things, but adds again, saying,
For faith indeed and hope, when the good things
believed and hoped for are come, cease. And to show this Paul
said, “For hope that is seen is not hope; for who hopeth for that
which he seeth.” Again, “Now faith is the assurance of things
hoped for, the proving of things not seen.” (
If now so great is the virtue of love, with
good reason doth he add and say, “Follow after love.” For
there is surely need of “following,” and a kind of vehement
running after her: in such sort doth she fly from us, and so many
are the things which trip us up in that direction. Wherefore we
have ever need of great earnestness in order to overtake her. And
to point out this, Paul said not, “follow love,” but,
“pursue ὃιώκετε.
For so God from the beginning contrived ten thousand
ways for implanting her in us. Thus, first, He granted one head
to all, Adam. For why do we not all spring out of the earth?
Why not full grown, as he was? In order that both the birth and
the bringings up of children, and the being born of another, might
bind us mutually together. For this cause neither made He woman
out of the earth: and because the thing of the same substance was
not equally sufficient to shame us into unanimity, unless we had
also the same progenitor, He provided also for this: since, if
now, being only separated by place, we consider ourselves alien
from one another; much more would this have happened if our race
had had two originals. For this cause therefore, as it were from
some one head, he bound together the whole body of the human
race. And because from the beginning they seemed to be in a
manner two, see how he fastens them together again, and gathers
them into one by marriage. For, “therefore,” saith He,
“shall a man leave his father and his mother, and shall cleave
unto his wife; and they shall be for one flesh.” ( εἰς σάρκα μίαν.
Further, in order that the one might be subject, and the other rule; (for equality is wont oftentimes to bring in strife;) he suffered it not to be a democracy, but a monarchy; and as in an army, this order one may see in every family. In the rank of monarch, for instance, there is the husband; but in the rank of lieutenant and general, the wife; and the children too are allotted a third station in command. Then after these a fourth order, that of the servant. For these also bear rule over their inferiors, and some one of them is oftentimes set over the whole, keeping ever the post of the master, but still as a servant. And together with this again another command, and among the children themselves again another, according to their age and sex; since among the children the female doth not possess equal sway. And every where hath God made governments at small distances and thick together, that all might abide in concord and much good order. Therefore even before the race was increased to a multitude, when the first two only were in being, He bade him govern, and her obey. And in order again that He might not despise her as inferior, and separate from her, see how He honored her, and made them one, even before her creation. For, “Let us make for man,” saith He, “a help meet,” implying that she was made for his need, and thereby drawing him unto her who was made for his sake: since to all those things are we more kindly disposed, which are done for our sakes. But that she, on the other hand, might not be elated, as being granted him for help, nor might burst this bond, He makes her out of his side, signifying that she is a part of the whole body. And that neither might the man be elated therefore, He no longer permits that to belong to him alone which before was his alone, but effected the contrary to this, by bringing in procreation of children, and herein too giving the chief honor unto the man, not however allowing the whole to be his.
Seest thou how many bonds of love God hath wrought? And these indeed by force of nature He hath lodged in us as pledges of concord. For both our being of the same substance leads to this; (for every animal loves its like;) and the woman being produced from the man, and again the children from both. Whence also many kinds of affection arise. For one we love as a father, another as a grandfather; one as a mother, another as a nurse; and one as a son or grandson or great-grandson again, and another as a daughter, or grand-daughter; and one as a brother, another as a nephew; and one as a sister, another as a niece. And why need one recount all the names of consanguinity?
And He devised also another foundation of
affection. For having forbidden the marriage of kindred, he led
us out unto strangers and drew them again unto us. For since by
this natural kindred it was not possible that they
For, “marry not,” saith the Lord, (
[7.] Seest thou by how many ways He hath bound us
together? Nevertheless, not even this sufficed Him, but He
likewise made us to stand in need of one another, that thus also He
might bring us together, because necessities above all create
friendships. For no other reason neither suffered He all things
to be produced in every place, that hence also He might compel us
to mix with one another. But having set us in need of one
another, He on the other hand made the intercourse easy. Since if
this were not so, the matter would have turned out painful and
difficult in another way. For if one that wanted a physician, or
a carpenter, or any other workman, had need to set off on a long
foreign sojourn, the whole had come to nought. Here then is why
He founded cities also, and brought all into one place. And
accordingly that we might easily keep up intercourse with distant
countries, He spread the level of the sea between us, and gave us
the swiftness of winds, thereby making our voyages easy. And at
the beginning He even gathered all men together in one spot, and
did not disperse them until they who first received the gift abused
their concord unto sin. However, He hath drawn us together in
every way; both by nature, and by consanguinity, and by language,
and by place; and as he willed not that we should fall from
paradise; (for had He willed it, He would not have placed there at
all “the man whom He had formed,” but he that disobeyed was the
cause;) so neither was it His will that men should have divers
tongues; since otherwise He would have made it so from the
beginning. But now “the whole earth was of one language, and
all had one speech.” (
Here is the reason why, when it was needful that the earth should be destroyed, not even then did He make us of other matter, nor did He translate the righteous man, but leaving him in the midst of the deluge, like a kind of spark of the world, He rekindled our race from thence, even by the blessed Noah. And from the beginning He made one sovereignty only, setting the man over the woman. But after that our race ran headlong into extreme disorder, He appointed other sovereignties also, those of Masters, and those of Governors, and this too for love’s sake. That is, since vice was a thing apt to dissolve and subvert our race, He set those who administer justice in the midst of our cities as a kind of physicians, that driving away vice, as it were a plague to love, they might gather together all in one.
And that not only in cities, but also in each
family there might be great unanimity, He honored the man with rule
and superiority; the woman on the other hand He armed with
desire: and the gift also of procreation of children, He
committed in common to both, and withal He furnished also other
things apt to conciliate love: neither entrusting all to the man,
nor all to the woman; but “dividing these things also severally
to each;” to her entrusting the house, and to him the market; to
him the work of feeding, for he tills the ground; to her that of
clothing, for loom and distaff are the woman’s. For it is God
Himself who gave to woman-kind skill in woven work. Woe be to
covetousness, which suffers not this difference to appear! For
the general effeminacy βλακεία.
[8.] And so strong is the compulsion of this need that though one be richer than all men, not even thus is he rid of this close conjunction, and of his want of that which is inferior to himself. For it is not, we see, the poor only who need the rich, but the rich also the poor; and these require those more than the others them. And that thou mayest see it more clearly, let us suppose, if it seem good, two cities, the one of rich only, but the other of poor; and neither in that of the rich let there be any poor man, nor in that of the poor any rich; but let us purge out both thoroughly, and see which will be the more able to support itself. For if we find that of the poor able, it is evident that the rich will more stand in need of them.
Now then, in that city of the affluent there will be
no manufacturer, no builder, no carpenter, no shoe-maker, no baker,
no husband
But let us look also upon the city of the poor, whether this too will be in a like needy condition, on being deprived of the rich. And first let us in our discourse thoroughly clear the nature of riches, and point them out plainly. What then may riches be? Gold, and silver, and precious stones, and garments silken, purple, and embroidered with gold. Now then that we have seen what riches are, let us drive them away from our city of the poor: and if we are to make it purely a city of poor persons, let not any gold appear there, no not in a dream, nor garments of such quality; and if you will, neither silver, nor vessels of silver. What then? Because of this will that city and its concerns live in want, tell me? Not at all. For suppose first there should be need to build; one does not want gold and silver and pearls, but skill, and hands, and hands not of any kind, but such as are become callous, and fingers hardened, and great strength, and wood, and stones: suppose again one would weave a garment, neither here have we need of gold and silver, but, as before, of hands and skill, and women to work. And what if one require husbandry, and digging the ground? Is it rich men who are wanted, or poor? It is evident to every one, poor. And when iron too is to be wrought, or any such thing to be done, this is the race of men whereof we most stand in need. What respect then remains wherein we may stand in need of the rich? except the thing required be, to pull down this city. For should that sort of people make an entrance, and these philosophers, for (for I call them philosophers, who seek after nothing superfluous,) should fall to desiring gold and jewels, giving themselves up to idleness and luxury; they will ruin everything from that day forward.
[9.] “But unless wealth be useful,” saith one,
“wherefore hath it been given by God?” And whence is it
evident, that being rich is from God? “The Scripture saith,
‘The silver is Mine, and the gold is Mine,’ and to whomsoever I
will, I will give it.” ( συρφετῶν.
“Whence then the rich,” saith one? “for it
hath been said, ‘Riches and poverty are from the Lord.’”
Let us then ask those who object these things against us, whether
all riches and all poverty are from the Lord? Nay, who would say
this? For we see that both by rapine,
“Doth then the Scripture speak falsely?” God forbid! but they do foolishly, who neglect to examine with due exactness all things written. For if this on the one hand be acknowledged, that the Scriptures cannot lie; and this on the other hand proved, that not all wealth is from God; the weakness of inconsiderate readers is the cause of the difficulty.
[10.] Now it were right for us to dismiss you,
having herein exculpated the Scripture, that ye may suffer this
punishment at our hands for your negligence concerning the
Scriptures: but because I greatly spare you and cannot any longer
bear to look on you confused and disturbed, let us also add the
solution, having first mentioned the speaker, and when it was
spoken, and to whom. For not alike to all doth God speak, as
neither do we deal alike with children and men. When then was it
spoken, and by whom, and to whom? By Solomon in the Old Testament
to the Jews, who knew no other than things of sense, and by these
proved the power of God. For these are they who say, “Can He
give bread also?” and, “What sign showest Thou unto us? Our
fathers did eat manna in the desert:—whose God is their
belly.” (
What kind of poverty then doth He give, and what
kind of wealth? Remember the patriarch, and thou shalt know the
kind of wealth that is given by God. For He made both Abraham
rich, and after him Job, even as Job himself saith; “If we have
received good from the Lord, shall we not also receive evil?”
(
But again the discourse reverts to our former
question: viz. “if the rich are no way useful to us, wherefore
are they made rich?” What then must we say? That these are
not useful who so make themselves rich; whereas those surely who
are made so by God are in the highest degree useful. And do thou
learn this from the very things done by those whom we just now
mentioned. Thus Abraham possessed wealth for all strangers, and
for all in need. For he who on the approach of three men, as he
supposed, sacrificed a calf and kneaded three measures of fine
flour, and that while sitting in his door in the heat of the day;
consider with what liberality and readiness he used to spend his
substance on all, together with his goods giving also the service
of his body, and this at such an advanced age; being a harbor to
strangers, to all who had come to any kind of want, and possessing
nothing as his own, not even his son: since at God’s command he
actually delivered up even him; and along with his son he gave up
also himself and all his house, when he hastened to snatch his
brother’s son out of danger; and this he did not for lucre’s
sake, but of mere humanity. When, for instance, they who were
saved by him would put the spoils at his disposal, he rejected all,
even to “a thread and a shoe-latchet.” (
Such also was the blessed Job. “For my door,”
saith, “was open to every one who came: (
Wilt thou also look upon those who have become rich but not of God, that thou mayest learn how they employed their wealth? Behold him in the parable of Lazarus, how he imparted not so much as a share of his crumbs. Behold Ahab, how not even the vineyard is free from his extortion: behold Gehazi: behold all such. Thus they on the one hand who make just acquisitions, as having received from God, spend on the commands of God: but they who in act of acquiring offend God, in the expending also do the same: consuming it on harlots and parasites, or burying and shutting it up, but laying out nothing upon the poor.
“And wherefore,” saith one, “doth God suffer
such men to be rich?” Because He is long-suffering: because
He would bring us to repentance; because He hath prepared hell;
because “He hath appointed a day in which He is to judge the
world.” ( προθεσμίαν.
Follow after love, yet desire earnestly spiritual gifts; but rather that ye may prophesy.
Thus, inasmuch as he
had with exactness rehearsed unto them all the excellence of love,
he exhorts them in what follows, with alacrity to lay hold of it.
Wherefore also he said, “Follow after:” for he that is in
chase beholds that only which is chased, and towards that he
strains himself, and leaves not off until he lay hold of it. He
that is in chase, when by himself he cannot, by those that are
before him he doth overtake the fugitive, beseeching those who are
near with much eagerness to seize and keep it so seized for him
until he shall come up. This then let us also do. When of
ourselves we do not reach unto love, let us bid them that are near
her to hold her, till we come up with her, and when we have
apprehended, no more let her go, that she may not again escape
us. For continually she springs away from us, because we use her
not as we ought, but prefer all things unto her. Therefore we
ought to make every effort, so as perfectly to retain her. For if
this be done, we require not henceforth much labor, nay rather
scarce any; but taking our ease, and keeping holiday πανηγυρίζοντες.
Then that they might not suppose that for no other end he brought in the discourse of charity, except that he might extinguish the gifts, he subjoins as follows;
At this point he makes a comparison between the
gifts, and lowers that of the tongues, showing it to be neither
altogether useless, nor very profitable by itself. For in fact
they were greatly puffed up on account of this, because the gift
was considered to be a great one. And
“But he that prophesieth speaketh unto men edification, and exhortation, and comfort.”
Seest thou by what he signifies the choice nature of this gift? i.e., by the common benefit? and how every where he gives the higher honor to that which tends to the profit of the many? For do not the former speak unto men also? tell me. But not so much “edification, and exhortation, and comfort.” So that the being powered by the Spirit is common to both, as well to him that prophesieth, as to him that speaketh with tongues; but in this, the one (he, I mean, who prophesieth) hath the advantage in that he is also profitable unto the hearers. For they who with tongues were not understood by them that had not the gift.
What then? Did they edify no man? “Yes,” saith he, “themselves alone:” wherefore also he adds,
And how, if he know not what he saith? Why, for the present, he is speaking of them who understand what they say;—understand it themselves, but know not how to render it unto others.
“But he that prophesieth edifieth the Church.” Now as great as is the difference between a single person and the Church, so great is the interval between these two. Seest thou his wisdom, how he doth not thrust out the gift and make nothing of it, but signifies it to have some advantage, small though it be, and such as to suffice the possessor only?
[2.] Next, lest they should suppose that in envy to them he depresses the tongues, (for the more part had this gift,) to correct their suspicion he saith,
But “rather” and “greater,” do not mark opposition, but superiority. So that hence also it is evident that he is not disparaging the gift, but leading them to better things, displaying both his carefulness on their behalf, and a spirit free from all envy. For neither did he say, “I would that two or three,” but, “that ye all spake with tongues” and not this only, but also, “that ye prophesied;” and this rather than that; “for greater is he that prophesieth.” For since he hath established and proved it, he next proceeds also to assert it; not however simply, but with a qualification. Accordingly he adds, “except he interpret;” since if he be able to do this, I mean the interpreting, “he hath become equal unto the prophet,” so he speaks, “because then there are many who reap the advantage of it;” a thing to be especially observed, how this throughout, before all else, is his object,
“And why speak I,” saith he, “of the rest? Nay, let the person who speaketh with tongues be Paul: for not even so will any good come to the hearers.” And these things he saith to signify that he is seeking their profit, not bearing any grudge against them that have the gift; since not even in his own person doth he shrink from pointing out its unprofitableness. And indeed it is his constant way to work out the disagreeable topics in his own person: as in the beginning of the Epistle he said, “Who then is Paul? and who is Apollos? and who is Cephas?” This same then he doth also here, saying, “Not even I shall profit you, except I speak to you either by way of revelation, or of prophesying, or of knowledge, or of teaching.” And what he means is, “if I say not somewhat that can be made intelligible to you and that may be clear, but merely make display of my having the gift of tongues;—tongues which ye do not understand, ye will go away with no sort of profit. For how should you profit by a voice which ye understand not?”
[3]
“And why do I say,” saith he, “that in our
Thus from things merely ornamental he carries on his argument to those which are more necessary and useful; and saith that not in the harp alone, but in the trumpet also one may see this effect produced. For in that also there are certain measures; and they give out at one time a warlike note, and at another one that is not so; and again sometimes it leads out to line of battle and at others recalls from it: and unless one know this, there is great danger. Which is just what he means, and the mischief of it what he is manifesting, when he saith, “who shall prepare himself for war?” So then, if it have not this quality, it is the ruin of all. “And what is this to us,” saith one? Truly it concerns you very especially; wherefore also he adds,
[4.] “But if it be unprofitable, why was it given?” saith one. So as to be useful to him that hath received it. But if it is to be so to others also, there must be added interpretation. Now this he saith, bringing them near to one another; that if a person himself have not the gift of interpretation, he may take unto him another that hath it, and make his own gift useful through him. Wherefore he every where points out its imperfection, that so he may bind them together. Any how, he that accounts it to be sufficient for itself, doth not so much commend it as disparage it, not suffering it to shine brightly by the interpretation. For excellent indeed and necessary is the gift, but it is so when it hath one to explain what is spoken. Since the finger too is a necessary thing, but when you separate it from the other members, it will not be equally useful: and the trumpet is necessary, but when it sounds at random, it is rather an annoyance. Yea, neither shall any art come to light, without matter subject to it; nor is matter put into shape, if no form be assigned to it. Suppose then the voice to be as the subject-matter, but the distinctness as that form, which not being present, there will be no use in the material.
But do thou, I pray, consider, how every where
he hath given diligence to free the gift from censure, and to bring
round the charge to the receivers of it. For he said not, “I
shall be a barbarian,” but, “unto him that speaketh, a
barbarian.” And again, he did not say, “he that speaketh
shall be a barbarian,” but “he that speaketh shall be a
barbarian unto me ὁ ἐμοι
λαλῶν, he that speaketh unto me.
[5.] “What then must be done?” saith he. Why, so far from disparaging, one ought to recommend and to teach it; as indeed himself also doth. Since after he had accused and rebuked it and shown its unprofitableness, he proceeds to counsel them; saying,
Here he shows that it is in their power to
obtain the gift. For, “let him pray,” saith he, i.e., “let
him contribute his own part,” since if thou ask diligently, thou
wilt surely receive. Ask accordingly not to have the gift of
tongue only, but also of interpretation, that thou mayest become
useful unto all, and not shut up thy gift in thyself alone.
“For if I pray in a tongue,” saith he, “my spirit prayeth,
but my understanding is unfruitful.” Seest thou how by degrees
bringing his argument to a point, he signifies that not to others
only is such an one useless, but also to himself; if at least
“his understanding is unfruitful?” For if a man should speak
only in the Persian, or any other foreign tongue, and not
understand what he saith, then of course to himself also will he be
thenceforth a barbarian, not to another only, from not knowing the
meaning of the sound. For there were of old many who had also a
gift of prayer, together with a tongue; and they prayed, and the
tongue spake, praying either in the Persian or Latin language [From this phrase—a similar one occurs in the
next homily—it seems that Chrysostom held the tongue to mean the
power of speaking in a language not before acquired. Most modern
expositors understand by it an ecstatic utterance, a view which
Tertullian alone of the patristic writers held.—C.]
What then may that be which is best in itself,
and doth good? And how ought one to act, or what request of
God? To pray, “both with the spirit,” i.e., the gift, and
“with the understanding.” διανοίᾳ.
[6.] He signifieth the same thing here also, that both the tongue may speak, and the understanding may not be ignorant of the things spoken. For except this be so, there will also be another confusion.
Observe how again here he brings his stone to
the plumb-line, πρὸς τὴν σπάρτην τὸν λίθον
ἆγει. ἰδιώτην. i.e., at the end of the Long Thanksgiving in that
part of the Service for the Holy Eucharist, which is called the
Anaphora. Vid. Brett’s Liturgies, 1838, p. 9, 16, 37,
&c.
[7.] Further, because he had run down the possessors of this gift, as though they had no such great thing; that he might not seem to hold them cheap, as being himself destitute of it, see what he saith:
λαλῶν. Rec. vers. “I
speak.”
And this he doth also in another place intending,
namely, to take away the advantages of Judaism and to show that
henceforth they are nothing, he begins by declaring that himself
had been endowed with them, yea, and that in very great excess; and
then he calls them “loss,” thus saying, “If any man thinketh
to have confidence in the flesh, I more: circumcised the eighth
day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of
Hebrews; as touching the law, a Pharisee; as touching zeal,
persecuting the Church; as touching the righteousness which is the
law, found blameless.” (
What is that, “speak with my understanding, that I might instruct others also?” “Understanding what I say,” and “words which I can both interpret to others, and speak intelligently, and teach the hearers.” “Than ten thousand words in a tongue.” Wherefore? “That I may instruct others,” saith he. For the one hath but display only; the other, great utility: this being what he everywhere seeks, I mean the common profit. And yet the gift of tongues was strange, but that of prophecy familiar and ancient and heretofore given to many; this on the contrary then first given: howbeit it was not much cared for by him. Wherefore neither did he employ it; not because he had it not, but because he always sought the more profitable things: being as he was free from all vain-glory, and considering one thing only, how he might render the hearers better.
[8.] And here is the reason of the faculty he had of looking to the expedient both to himself and to others: viz. because he was free from vain-glory. Since he assuredly that is enslaved by it, so far from discerning what is good to others, will not even know his own.
Such was Simon, who, because he looked to
vain-glory, did not even see his own advantage. Such also were
the Jews, who because of this sacrificed προέπιον. Aristippus. See Hor. Sat. ii. 3.
100; Cic. de Invent. ii. 58. Democritus. See Hor. Ep. i.
12.
[9.] And observe also their laws, how moderate and
freed from all vain-glory. Thus: “Having” saith he,” food
and covering, let us therewith be content.” ( Diogenes the Cynic.
[10.] By what means then may one find a remedy for
this manifold distemper? By bringing forward those that have
trodden it under foot, and with an eye to their image so ordering
one’s own life. For so the patriarch Abraham.—nay, let none
accuse me of tautology if I often make mention of him, and on all
occasions: this being that which most of all shows him wonderful,
and deprives them that refuse to imitate him of all excuse. For,
if we exhibit one doing well in this particular, and another in
that, some one might say that virtue is hardly to be attained; for
that it is scarcely possible to succeed in all those things
together, whereof each one of the saints hath performed only a
part. But when one and the same person is found to possess all,
what excuse will they have, who after the law and grace are not
able to attain unto the same measure with them that were before the
law and grace? How then did this Patriarch overcome and subdue
this monster, when he had a dispute with his nephew? (
[11.] Wilt thou examine also the conduct of those
under grace, when from every side great was the glory of the
teaching flowing round them, and wilt thou see then also this
passion cast out? Consider, I pray, this same Apostle who speaks
these things, how he ever ascribes the whole to God, how of his
sins he makes mention continually, but of his good deeds never,
unless perchance it should be needful to correct the disciples; and
even if he be compelled to do this, he calls the matter folly, and
yields the first place to Peter, and is not ashamed to labor with
Priscilla and Aquila, and every where he is eager to show himself
lowly, not swaggering in the market place, nor carrying crowds with
him, but setting himself down among the obscure. Wherefore also
he said, “but his bodily presence is weak.” ( [Rather he could wish, i.e., if it
were proper. C.]
[12.] But the men of our time are overwhelmed by all things, not by desire of glory only, but also, on the other hand, by insult and fear of dishonor. Thus, should any one praise, it would puff thee up, and if he blame, it would cast thee down. And as weak bodies are by common accidents injured, so also souls which grovel on earth. For such not poverty alone, but even wealth destroys, not grief only, but likewise joy, and prosperity more than adversity. For poverty compels to be wise, but wealth leads on oftentimes into some great evil. And as men in a fever are hard to be pleased in any thing, so also they that are depraved in mind on every side receive hurt.
Knowing therefore these things, let us not shun
poverty, let us not admire riches: but prepare our soul to be
sufficient for all estates. For so any one building an house doth
not consider how neither rain may descend, nor sunbeam light on it,
(for this were impossible,) but how it may be made capable of
enduring all. And he again that builds a ship doth not fashion
and design any thing to keep waves from breaking against it, or any
tempest from rising in the sea: (for this too were impossible:)
but that
Wherefore, letting alone these things, let us render our soul meet both for wealth and poverty. For although no calamity, such as man is subject to, befall, which is for the most part impossible, even thus, better is he that seeks not wealth, but knows how to bear all things easily than he that is always rich. And why? First, such an one hath his safety from within, but the other from without. And as he is a better soldier who trusts to his bodily powers and skill in fighting, than he that hath his strength in his armor only; so he that relies on his wealth, compared with him that is fenced in by his virtue, is inferior. Secondly, because even if he do not fall into poverty, it is impossible that he should be without trouble. For wealth hath many storms and troubles; but not so virtue, but pleasure only and safety. Yea, and it puts a man out of the reach of them that lay snares for him, but wealth quite the contrary, rendering him easy to be attacked and taken. And as among animals, stags and hares are of all most easily taken through their natural timidity, but the wild boar, and the bull, and the lion, would not easily fall in the way of the liers-in-wait; just so one may see in the case of the rich, and of them that live voluntarily in poverty. The one is like the lion and the bull, the other like the stag and the hare. For whom doth not the rich man fear? Are there not robbers, potentates, enviers, informers? And why speak I of robbers and informers, in a case where a man suspects his very domestics?
[13.] And why say I, “when he is alive?” Not even when dead is he freed from the villainy of the robbers, nor hath death power to set him in safety, but the evil doers despoil him even when dead, so dangerous a thing is wealth. For not only do they dig into houses, but they even burst open tombs and coffins. What then can be more wretched than this man, since not even death can furnish him with this security, but that wretched body, even when deprived of life, is not freed from the evils of life, those that commit such wickedness hastening to war even with dust and ashes, and much more grievously than when it was alive? For then, it might be, entering his storehouse, they would remove his chests, but abstain from his person, and would not take so much as to strip the body itself but now the accursed hands of the tombbreakers do not even abstain from these, but move and turn it about, and with much cruelty insult it. For after it hath been committed to the ground, having stripped it both of its covering of earth and of that which its grave-clothes constitute, they leave it thus to be cast out.
What foe then so deadly as wealth, which destroys both the soul of the living, and insults the body of the dead, not suffering it even to lie buried in the ground, which is common even to the condemned and to them that have been taken in the vilest crimes? For of them the legislators having exacted the punishment of death, inquire no further; but of these, wealth even after death exacts a most bitter punishment, exposing them naked and unburied, a dreadful and pitiable spectacle: since even those who suffer this after sentence and by the anger of their judges, do not suffer so grievously as these. For they indeed remain unburied the first and second day, and so are committed to the ground; but these, when they have been committed to the ground, are then stripped naked and insulted. And if the robbers depart without taking the coffin too, there is still no thanks to their wealth, but in this case also to their poverty. For she it is that guards it. Whereas most assuredly, had we intruded wealth with even so much as this, and leaving off to form it of stone, had forged it of gold, we should have lost this also.
So faithless a thing is wealth; which belongs not so
much to them that have it, as to them that endeavor to seize it.
So that it is but a superfluous argument which aims to show that
wealth is irresistible, seeing that not even on the day of their
death do its possessors obtain security. And yet who is not
reconciled with the departed, whether it be wild beast, or demon,
or whatever else? The very sight being enough to bend even one
who is altogether iron, and quite past feeling. Wherefore, you
know, when one sees a corpse, though it be an enemy public or
private whom he sees, yet he weeps for him in common with his
dearest friends; and his wrath is extinguished with life, and pity
is brought in. And it would be impossible, in time of mourning
and carrying out of burial, to distinguish an enemy from him who is
not such. So greatly do all men revere their common nature, and
the customs which have been introduced respecting it. But wealth
not even on obtaining this, remits her anger against her
possessors; nay, it renders them that have been no way wronged
enemies of the dead; if at least to strip the dead body be an act
of persons very bitter and hostile. And nature for her part
reconciles even his enemies to him then: but wealth makes foes of
them that have noth
[14.] Are we still then, tell me, to be fond of so grievous an enemy? Nay, I beseech you, nay, my brethren! but let us fly from it without turning to look: and if it come into our hands, let us not keep it within, but bind it fast by the hands of the poor. For these are the bonds which have more power to hold it, and from those treasuries it will never more escape; and so this faithless one abides for the time to come faithful, tractable, tame, the right hand of Mercy producing this effect on it.
As I have said then, if it ever come to us, let us hand it over to her; but if it come not, let us not seek after it, nor fret ourselves, nor count its possessors happy; for what sort of a notion of happiness is this? Unless thou wouldest also say that those who fight with beasts are to be envied, because those high-priced animals are shut up and reserved by the proposers of such contests for themselves: who however not daring themselves to approach or to touch them, but fearing and trembling because of them, hand over others to them. Something like this, I say, is the case of the wealthy, when they have shut up their wealth in their treasuries as if it were some savage beast, and day by day receive from it innumerable wounds: in this latter unlike to the beasts: since they, when thou leadest them out, then, and not till then, hurt such as meet them: but this, when it is shut up and preserved, then destroys its possessors and hoarders.
But let us make this beast tame. And it will be tame, if we do not shut it up, but give it into the hands of all who are in need. So shall we reap from this quarter the greatest blessings, both living in the present life with safety and a good hope, and in the day that is to come standing with boldness: to which may we all attain, through the grace and mercy, &c. &c.
Brethren, be not children in mind; howbeit in malice be ye babes, but in mind be men.
As might be expected, after
his long argument and demonstration he adopts a more vehement style
and abundance of rebuke; and mentions an example suited to the
subject. For children too are wont to gape after trifles and to
be fluttered, but of things very great they have not so much
admiration. Since then these also having the gift of tongues,
which was the lowest of all, thought they had the whole; therefore
he saith, “Be not children,” i.e., be not without understanding
where ye ought to be considerate, but there be ye childlike and
simple, where unrighteousness is, where vain-glory, where pride.
For he that is a babe in wickedness ought also to be wise. Since
as wisdom with wickedness would not be wisdom, so also simplicity
with folly would not be simplicity, it being requisite both in
simplicity to avoid folly, and in wisdom wickedness. For as
neither bitter nor sweet medicines in excess do good, so neither
doth simplicity by itself, nor wisdom: and this is why Christ
enjoining us to mix both said, “Be ye wise as serpents, and
harmless as doves.” (
But what is it to be a babe in wickedness? Not
even to know what wickedness is: yea, such he willed them to
be. Wherefore also he said, “It is actually reported that there
is fornication among you.” (
Yet surely it is no where written in the Law, but as I said before, he calls always the whole of the Old Testament, the Law: both the prophets and the historical books. And he brings forward his testimony from Esaias the prophet, again covertly detracting from the glory of the gift, for their profit; nevertheless, even thus he states it with praise. For the expression, “not even thus,” hath force to point out that the miracle was enough to astonish them; and if they did not believe, the fault was theirs. And wherefore did God work it, if they were not to believe? That He might in every case appear to do His part.
[2.] Having shown then even from the prophecy, that the sign in question is not of great use, he adds,
Great in this place is the difficulty which one seems to find arising from what is said. For if tongues are for a sign to them that believe not, how saith he, if they that believe not should see you speaking with tongues, they will say that “ye are mad?” And if prophecy be “not for the unbelieving, but for them that believe,” how shall also the unbelievers gain thereby?
“For if there come in,” saith he, “when ye are prophesying, one that believeth not, he is reproved by all, and judged.”
And not only this, but also after this another question hence springs up: since the tongue will appear on the contrary greater than the prophecy. For if the tongues are for a sign to the unbelieving, but prophecy to them that believe, that which draws in aliens and makes of the household, is greater than that which regulates those of the household. What then is the meaning of that expression? Nothing difficult nor obscure, nor contrary to what went before, but rather very agreeable to it, if we give heed: viz., that prophecy is suitable to both, but then tongue not so. Wherefore having said of the tongue, “it is for a sign,” he adds, “not to them that believe, but to the unbelievers,” and to them “for a sign,” i.e., for astonishment, not so much for instruction.
“But in the case of prophecy too,” saith some
one, “he did the very same thing, saying, ‘but prophesying
serveth not for the unbelieving, but for them which believe.’
For the believer hath no need to see a sign, but requires only
teaching and catechizing. How then sayest thou,” saith he,
“that prophecy is of use to both, when Paul saith ‘not to the
unbelieving, but to them which believe?’” If thou wilt
accurately examine, thou wilt understand what is said. For he
said not, “prophecy is not useful to them unbelieving,” but,
“is not for a sign,” as the tongue,” i.e., a mere sign
without profit: nor is the tongue any way useful to believers;
for its only work is to astonish and to confound; the word
“sign” being one of those which may be taken two ways: as
when he saith, “show me a sign,” (
And to show thee that he introduced the term “sign” here, not as a thing which of course did some good, he added that which resulted from it. And what was this? “They will say,” saith he, “that ye are mad.” This however not from the nature of the sign, but from their folly. But when thou hearest of unbelievers, do not suppose that the same persons are in every case intended, but at one time they which are incurably diseased and abide uncorrected, and at another they which may be changed; such as were they who in the times of the Apostles admire the mighty things of God which they hear of; such as in the case of Cornelius. His meaning accordingly is this; that prophecy avails both among the unbelieving and among them that believe: as to the tongue, when heard by the unbelieving and inconsiderate, instead of profiting by it, they rather deride the utterers as madmen. For, in fact, it is to them but for a sign, i.e., in order to astonish them merely; whereas they who had understanding used also to profit by it: with a view to which the sign was given. Even as then there were not only certain who accused them of drunkenness, but many also admired them as relating the wonderful works of God. It appears then that the mockers were those without understanding. Wherefore also Paul did not simply say, “they will say that ye are mad,” but added, “unlearned and unbelievers.”
So that not in this only is prophecy greater,
in its availing with each class i.e. ἐν
ἀπίστοις καὶ πίστοις. ἤλεγξεν.
[3.] Having said then, that a tongue
profited not, and having again qualified ὑποτεμόμενος αὐτὸ τοῦτο.
And do thou accordingly likewise: if thou wouldest
lead men away from pleasure, show that the thing is bitter: if
thou wouldest withdraw them from vain-glory, show that the thing is
full of dishonor: thus also was Paul used to do. When he would
tear away the rich from their love of money, he said not merely
that wealth is a hurtful thing, but also that it casts into
temptations. “For they that desire to be rich,” saith he,”
fall into a temptation.” ( ἐπτόηντο.
Thus for example he did when discoursing of
marriage: I mean, since many regarded it as a thing which brings
ease, and he wished to intimate that the abstaining from marriage
was ease; if he had said this at once he would not so easily have
made it acceptable: whereas now, having stated it after much
other matter and timing its introduction exactly, he strongly
touched the hearers. This also he did in respect of virginity.
For before this having said much, and after this again, at last he
saith, “I spare you,” and, “I would have you to be free from
cares.” (
This then he doth in respect of the tongues, showing
that they not only deprive of glory, but also bring shame upon
those who have them in the eyes of the unbelievers. But prophecy,
on the contrary, is both free from reproach among the unbelievers,
and hath very great
i.e., the actions of the man’s life, and his
conscience, which answers to the prophecy.
[4.]
Seest thou the foundation and the rule of Christianity? how, as it is the artificer’s work to build, so it is the Christian’s to profit his neighbors in all things.
But since he had vehemently run down the gift; lest it might seem to be superfluous, for with a view to pull down their pride and no more, he did this:—again he reckons it with the other gifts, saying, “hath a psalm, hath a teaching, hath a tongue.” For of old they used also to make psalms by a gift and to teach by a gift. Nevertheless, “let all these look to one thing,” saith he, “the correction of their neighbor: let nothing be done at random. For if thou comest not to edify thy brother, why dost thou come here at all? In fact, I do not make much account of the difference of the gifts. One thing concerns me, one thing is my desire, to do all things “unto edifying.” Thus also he that hath the lesser gift will outrun him that hath the greater, if this be not wanting. Yea, therefore are the gifts bestowed, that each might be edified; since unless this take place, the gift will rather turn to the condemnation of the receiver. For what, tell me, is the use of prophesying? What is the use of raising the dead, when there is none who profits by it? But if this be the end of the gifts, and if it be possible to effect it in another way without gifts, boast not thyself on the score of the signs, nor do thou bewail thyself to whom the gifts are denied.
[5.]
What sayest thou, tell me? Having spoken so
much of tongues, that the gift is a thing unprofitable, a thing
superfluous, if it have no interpreter, dost thou command again to
speak with tongues? I do not command, saith he, neither do I
forbid; as when he saith, “if any of them that believe not bid
you to a feast and ye be disposed to go,” he saith it not laying
down a law for them to go, but not hindering them: so likewise
here. “And let him speak to himself and to God.” If he
endure not to be silent, saith he, but is so ambitious and
vain-glorious, “let him speak by himself. καθ̓ ἑαυτόν.
[6.]
No where hath he added, “at the most,” as in the case of the tongues. And how is this, one saith? For he makes out that neither is prophesy sufficient in itself, if at least he permitteth the judgment to others. Nay, surely it is quite sufficient; and this is why he did not stop the mouth of the prophet, as of the other, when there is no interpreter; nor, as in his case he said, “if there be no interpreter let him keep silence,” so also in the case of the prophet, “if there be none to discern, let him not prophesy;” but he only secured the hearer; since for the satisfaction of the hearers he said this, that no diviner might throw himself in among them. For of this also at the beginning he bade them beware, when he introduced a distinction between divination and prophecy, and now he bids them discriminate and spy out the matter, so that no Satanic teacher might privily enter.
What may this be which is spoken? “If when
thou prophesiest,” saith he, “and art speaking, the spirit of
another stir him up, be silent thenceforth.” For that which he
said in the case of the tongues, this also here he requires, that
it should be done “in turn,” only in a diviner way here. For
he made not use of the very expression, “in turn ἀνὰ
μέρος.
So then, comforting him that had been silenced, he saith, “For ye all can prophesy one by one, that all may learn, and all may be comforted.” Seest thou how again he states the reason wherefore he doeth all things? For if him that speaks with tongues he altogether forbid to speak, when he hath not an interpreter, because of the unprofitableness; reasonably also he bids restrain prophecy, if it have not this quality, but createth confusion and disturbance and unseasonable tumult.
Seest thou how he put him to shame earnestly and fearfully? For that the man might not strive nor be factious, he signifies that the gift itself was under subjection. For by “spirit” here, he means its actual working. But if the spirit be subject, much more thou its possessor canst not justly be contentious.
[7.] Then he signifies that this is pleasing also to God, subjoining and saying,
[Chrysostom connects this clause with what precedes
as do Alford, Tregelles, Edwards and the Rev. Ver. He is
doubtless right here, but not in his addition of διδάσκω, for which there is no adequate support. C.]
Seest thou by how many reasons he leads him to silence and soothes him, in the act of giving way to the other? By one thing and that the chief, that he was not shut up by such a proceeding; “for ye all can prophesy,” saith he, “one by one.” By a second, that this seems good to the Spirit Himself; “for the spirits of the prophets are subject to the prophets.” Besides these, that this is according to the mind of God; “for God,” saith he, “is not a God of confusion, but of peace:” and by a fourth, that in every part of the world this custom prevails, and no strange thing is enjoined upon them. For thus, saith he, “I teach in all the Churches of the saints.”
What now can be more awful than these
things? For in truth the Church was a heaven then, the Spirit
governing all things, and moving each one of the rulers and making
him inspired. But now we retain only the symbols of those
gifts. For now also we speak two or three, and in turn, and when
one is silent, another begins. But these are only signs and
memorials of those things. Wherefore when we begin to speak, the
people respond, “with thy Spirit The “Anaphora,” or more solemn part of the
Liturgy begins with the Versicle and Response here alluded to, in
the Clementine Liturgy, and in those of St. Mark, St. Chrysostom,
St. Basil, and the Roman Missal.
Shall I speak of another repository too emptied of its hereditary splendor? They all met together in old time and sang psalms in common. This we do also now: but then among all was there one soul and one heart: but now not in one single soul can one see that unanimity, rather great is the warfare every where.
“Peace,” even now, “to all,” See Bingham, xiii. 8. 13.; S. Chrys. 3 Hom. in
Coloss. t. iv. 106. Ed. Savile.
[8.] Then the very houses were churches: but now the church itself is a house, or rather worse than any house. For in a house one may see much good order: since both the mistress of the house is seated on her chair with all seemliness, and the maidens weave in silence, and each of the domestics hath his appointed task in hand. But here great is the tumult, great the confusion, and our assemblies differ in nothing from a vintner’s shop, so loud is the laughter, so great the disturbance; as in baths, as in markets, the cry and tumult is universal. And these things are here only: since elsewhere it is not permitted even to address one’s neighbor in the church, not even if one have received back a long absent friend, but these things are done without, and very properly. For the church is no barber’s or perfumer’s shop, nor any other merchant’s warehouse in the market-place, but a place of angels, a place of archangels, a palace of God, heaven itself. As therefore if one had parted the heaven and had brought thee in thither, though thou shouldest see thy father or thy brother, thou wouldest not venture to speak; so neither here ought one to utter any other sound but these which are spiritual. For, in truth, the things in this place are also a heaven.
And if thou believest not, look to this table, call to mind for Whose sake it is set, and why: consider Who it is that is coming forth here; tremble with awe even before the time. For so, when one sees the throne only of a king, in heart he rises up, expecting the king’s coming forth. And do thou accordingly thrill with awe even before that thrilling moment: raise up thyself, and before thou seest the veils drawn aside and the choir of angels marching forth, ascend thou to the very heaven.
But the uninitiated knows not these things. Well then, it is necessary with a view to him also to introduce other topics. For neither towards him shall we want reasons able to stir him up thoroughly and cause him to soar.
Thou then who knowest not these things, when
thou shalt hear the prophet Because the Catechumens and others, as it seems,
were allowed to hear the Lessons read, though not to be present at
what was strictly called the Communion Service. See Bingham, xiv.
iii. 1.
But as things are, for a buffoon who is moving
laughter or for a whorish and abandoned woman, so vast an
assemblage of spectators is set, listening in entire quietness to
what is spoken, and this when none commands silence An allusion to the injunctions for silence used by
the Deacon occasionally in the Church: see Bingham, ii. 20. 14:
and the Apost. Constit. ii. 57. as quoted by him; “Let the Deacon
oversee the people, that none whisper, or doze, or laugh, or
nod;” and afterwards in the time of the offering, “Let some of
the Deacons observe the people, and make silence among them.”
Chrys. Hom. 24. on Acts, says, “Prayer is going on, and here are
young persons talking and jesting with one another even while on
their knees. Do thou who standest by, young or old, rebuke them,
if thou seest it; reprimand them more sharply; if he take it not
well, call the Deacon.”
Doth it make your flesh creep to be told of these things? Nay then, much rather let it creep when ye do them.
[9.] That which Paul said of them that despised
the poor and feasted alone, “What, have ye not houses to eat and
to drink in? or despise ye the Church of God, and shame them that
Can it be that I have touched you to the quick? I for my part think not. For while ye continue in the same practices, how am I to know that you are touched by what hath been said? Therefore I must needs handle the same topics again.
Are these things then to be endured? Are these things to be borne? We weary and distract ourselves every day that ye may not depart without having learned something useful: and none of you go away at all the better, but rather injured the more. Yea, and “ye come together unto judgment,” having no longer any cloak for your sin, and ye thrust out the more modest, disturbing them with your fooleries on every side.
But what do the multitude say? “I do not hear what is read,” saith one, “nor do I know what the words are which are spoken.” Because thou makest a tumult and confusion, because thou comest not with a reverent soul. What sayest thou? “I know not what things are said.” Well then, for this very reason oughtest thou to give heed. But if not even the obscurity stir up thy soul, much more if things were clear wouldest thou hurry them by. Yea, this is the reason why neither all things are clear, lest thou shouldest indulge indolence; nor obscure, lest thou shouldest be in despair.
And whereas that eunuch and barbarian ( ὑπαναγινώσκοντας, perhaps, ‘repeating what is
read in a lower tone.’
For in truth there ought to be but one voice in the church always, even as there is but one body. Therefore both he that reads utters his voice alone, and the Bishop himself is content to sit in silence; and he who chants chants alone; and though all utter the response, the voice is wafted as from one mouth. And he that pronounces a homily pronounces it alone. But when there are many conversing on many and diverse subjects, why do we disturb you for no good? since surely unless ye thought that we are but disturbing you for no good, ye would not in the midst of our speech on such high matters, discourse on things of no consequence.
[10.] Therefore not in your conduct only, but in
your very estimation of things, there is great perversion. And ye
gape after superfluities, and leaving the truth pursue all sorts of
shadows and dreams. Are not all present things a shadow and
dreams, and worse than a shadow? For both before they appear,
they fly away; and before they are flown, the trouble they give is
much, and more than the pleasure. Let one acquire in this world
and bury in the earth ever such abundance of wealth, yet when the
night is past, naked he shall depart hence, and no wonder. Since
they too who are rich but in a dream, on rising from their couch
have nothing of what they seemed to have while sleeping. So also
are the greedy of gain: or rather not so, but in a much worse
condition. For he that dreams of being rich, neither hath the
money which he fancied he had, nor is any other mischief found to
have accrued to him from this phantasy when he arises, but this man
is both deprived of his riches, and hath also to depart, filled
with the sins which arise out of them; and in his wealth having but
enjoyed a phantasy,
In order therefore that we may be delivered both from the dreams and from the evils that are not in dreams, instead of covetousness let us choose almsgiving, instead of rapine, mercy to mankind. For thus we shall obtain the good things both present and to come, through the grace and mercy of our Lord Jesus Christ, with Whom, to the Father, with the Holy Ghost, be glory, power, honor, now and ever, and world without end. Amen.
Let your women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the law.
Having abated the
disturbance both from the tongues and from the prophesyings; and
having made a law to prevent confusion, that they who speak with
tongues should do this in turn, and that they who prophesy should
be silent when another begins; he next in course proceeds to the
disorder which arose from the women, cutting off their unseasonable
boldness of speech: and that very opportunely. For if to them
that have the gifts it is not permitted to speak inconsiderately,
nor when they will, and this, though they be moved by the Spirit;
much less to those women who prate idly and to no purpose.
Therefore he represses their babbling with much authority, and
taking the law along with him, thus he sews up their mouths; not
simply exhorting here or giving counsel, but even laying his
commands on them vehemently, by the recitation of an ancient law on
that subject. For having said, “Let your women keep silence in
the churches;” and “it is not permitted unto them to speak, but
let them be in subjection;” he added, “as also saith the
law.” And where doth the law say this? “Thy desire shall be
to thy husband, and he shall rule over thee.” (
Thus, “not only, as it seems, are they not allowed to speak,” saith he, “at random, but not even to ask any question in the church.” Now if they ought not to ask questions, much more is their speaking at pleasure contrary to law. And what may be the cause of his setting them under so great subjection? Because the woman is in some sort a weaker being and easily carried away and light minded. Here you see why he set over them their husbands as teachers, for the benefit of both. For so he both rendered the women orderly, and the husbands he made anxious, as having to deliver to their wives very exactly what they heard.
Further, because they supposed this to be an
ornament to them, I mean their speaking in public; again he brings
round the discourse to the opposite point, saying, “For it is
shameful for a woman to speak in the church.” That is, first he
made this out from the law of God, then from common reason and our
received custom; even when he was discoursing with the women about
long hair, he said, “Doth not even nature herself teach you?”
(c.
[2.] But besides these things, he also shames them
by consideration of what all agreed on,
Thus he brings in the other Churches also as holding
this law, both abating the disturbance by consideration of the
novelty of the thing, and by the general voice making his saying
acceptable. Wherefore also elsewhere he said, “Who shall put
you in remembrance of my ways which be in Christ, even as I teach
everywhere in all the Churches.” (
But he turns it also at another time to the
encouragement of his hearers; as when he saith that theirs were the
first fruits, and were manifest unto all. Thus, writing to the
Thessalonians he said, “For from you hath sounded forth the word
of God,” and, “in every place your faith to God-ward is gone
forth.” ( [The sharp rebuke contained in this verse is
restricted by Meyer to the regulation laid down respecting women,
but it rather refers, as Chrysostom views it, to all the points
touched upon in the preceding discussion. As Principal Edwards
says, “The Corinthians acted as if they had originated the Gospel
or were the only Christian Church; that is, as if the Gospel took
its coloring from local influences and were not broad as humanity
itself nor destined to survive nationalities.” He thinks too
that it is a question whether they asked the Apostle’s advice as
touching the Spiritual gifts, as the way in which that subject is
introduced in the
[3.] Next, what is strongest of all he puts last, saying, “God ordains these things even at this time by me.”
And wherefore did he add this? Intimating that he
is not using violence nor contention, which is a sign of them who
wish not to set up their own things, but aim at what is profitable
to others. Wherefore also in another place he saith, “But if
any man seemeth to be contentious, we have no such custom.”
(
For this too is his wont, not only to work out what
is before him, but also starting from that to set right whatever
seems to him in any way akin to it, and again to return to the
former, so as not to appear to wander from the subject. For so
when he was discoursing of their concord in their banquets, he
digressed to their Communion in the Mysteries, and having thence
put them to shame, he returns again to the former, saying,
“Wherefore, when ye come together to eat, wait one for
another.” (
And here, accordingly, having discoursed of
good order in their gifts, and of its being a duty neither to faint
in the lesser, nor to be puffed up on account of the greater; then
having made an excursion from thence to the sobriety becoming women
and having established it, he returns again to his subject, saying,
“Wherefore, brethren, desire earnestly to prophesy, and forbid
not to speak with tongues.” Seest thou how to the end he
preserved the difference of these? And how he signifies that the
one is very necessary, the other not so? Wherefore of the one he
saith, “desire earnestly ζηλοῦτε.
[4.] Then, as in brief summary, setting all things right, he adds the words,
And, if thou wilt, let us first examine the unseemliness which arises herefrom, and then the loss. How then may this be clear to us, and thoroughly known? Let us bring forward a man in that frame of mind; enamoured of a harlot and overcome by a dishonorable passion; and then we shall see the mockery which this comes to. For what can be baser than a man watching the doors before the harlots’ chambers, and beaten by a whorish woman, and weeping, and lamenting, and turning his glory into shame? And if thou wilt also see the loss, call to mind, I pray, the expenditure of money, the extreme risks, the contests with rival lovers, the wounds, the stripes received in such affrays.
Such also are they who are holden by the lust of wealth; or rather they behave themselves more unseemly. For whereas these are wholly occupied about one person; the covetous busy themselves about all men’s substance alike, both poor and rich, and long for things that are not; a thing which above all denotes the wildness of their passion. For they say not, “I would fain have the substance of such a person or of such another,” only, but they want the very mountains to be gold, and the houses and all that they see; and they go forth into another world, and this passion they feel to a boundless degree, and at no point cease from their lusting. What discourse can set before us the tempest of those thoughts, the waves, the darkness? And where the waves and tempest are so great, what pleasure can there be? There is not any; but tumult, and anguish, and black clouds which instead of rain bring great sorrow of heart: the kind of thing which is wont to happen in the case of those who are enamoured of beauty not their own. Wherefore they who have no passionate love at all are in more pleasure than any lovers.
[5.] This however no man would gainsay. But to me even he who loves, but restrains his passion, seems to live more pleasurably than he who continually enjoys his mistress. For though the proof be rather difficult, nevertheless even at that disadvantage the argument must be ventured on: the cause of the increased difficulty not being the nature of the thing, but because of the want of meet hearers for this high morality. Thus: whether is it pleasanter, tell me, to the lover, to be despised by his beloved, or to be honored, and to look down upon her? Evidently the latter. Whom then, tell me, will the harlot value more? Him that is a slave to her and is already led captive at her will, or him that is above her nets and soareth higher than her arrows? Every one must see, the latter. And about whom will she take more thought, the fallen, or him that is not yet so? Him that is not yet so, of course. And which will be more an object of desire, he who is subdued, or he who is not yet taken? He who up to this time is not yet taken. And if ye disbelieve it, I will produce my proof from what takes place within yourselves. As thus: of which woman would a man be more enamored; one that easily submits and gives herself up to him, or one that denies, and gives him trouble? Evidently of this last; since hereby the longing is more vehemently kindled. Of course then in the woman’s case also exactly the same thing will happen. And him will they honor and admire more who looks down upon them. But if this be true, so likewise is the other, that he enjoys greater pleasure who is more honored and beloved. Since the general too lets alone the city that hath been once taken, but that which stands out and maintains the struggle he besets with all diligence: and the hunter, when the animal is caught, keeps it shut up in darkness as the harlot doth her lover, but pursues that which flies from him.
But I shall be told, “the one enjoys his desire, the other not so.” But freedom from disgrace, and from being a slave under her tyrannical commands, the not being led and dragged about by her as a drudge, beaten, spit upon, pitched head foremost; dost thou consider this to be a small pleasure, tell me? Nay, if one would accurately examine these things, and were able to gather into one their insults, complaints, everlasting quarrels, some arising from their tempers, others from their wantonness, their enmities, and all the rest, such as they only that feel them know;—he will find that there is no war but hath more truces than this wretched life of theirs. What pleasure then meanest thou, tell me? The temporary and brief enjoyment of intercourse? But this speedily doth strife overtake, and storms, and rage, and the same madness again.
And now that we are bringing forward these topics also, it is not even possible to say how great is the pleasure of the continent; if one frame in one’s own mind his crowns, his rewards, his converse with the angels, the proclaiming of him before the world, his boldness, those blessed and immortal hopes of his.
“But intercourse hath a certain pleasure:” for this they are continually repeating: “while the continent continually suffers pain contending with the tyranny of nature.” Nay, but one shall find just the contrary result. For this violence and tumult is present with the unchaste rather: there being in his body a violent tempest, and no sea in a storm so grievously vexed as he; never withstanding his passion, but ever receiving blows from it; as the possessed and they that are continually rent in the midst by evil spirits. Whereas the temperate like a noble champion continually giving blows to it, reaps the best of pleasures, and sweeter than ten thousand of that kind; and this victory and his good conscience, and those illustrous trophies, are ornaments for him continually to deck himself withal.
As to the other, if after his intercourse he hath a little respite, it must be counted nothing. For again the storm comes on, and again there are waves. But he that commands himself doth not suffer this tumult to lay hold of him at all, nor the sea to arise, nor the wild beast to roar. And even if he endure some violence in restraining such an impulse, yet so doth the other also, continually receiving blows and stabs, and unable to endure the sting: and it is like as if there were a wild horse furious and struggling, and one should check with the bridle, and hold him in with all skill: while another giving him the rein to escape the trouble, were dragged along by him and carried hither and thither.
If I have spoken these things more plainly than is becoming, let no man blame me. For I desire not to make a brave show by a gravity of words, but to make my hearers grave.
Therefore also the prophets spare no such words, wishing to extirpate the licentiousness of the Jews, but do even more nakedly inveigh against them than we do now in the things we have spoken. For so a physician wishing to remove an ulcer doth not consider how he may keep his hands clean, but how he may rid the patient of the ulcer; and he who would raise on high the lowly, first makes himself lowly; and he who seeks to slay the conspirator stains himself with blood as well as the other, and this makes him the more brilliant. Since if one were to see a soldier returning from the war, stained with gore and blood and brains, he will not loathe him nor turn from him on this account, but will even admire him the more. So then let us do, when we see any one returning, covered with blood after the slaughter of his evil desire, let us the more admire him and become partakers of his battle and victory, and say to those who indulge this wild love, “show us the pleasure you derive from lust; for the continent hath that which comes of his victory, but thou none from any quarter. But if ye should mention that which is connected with the criminal act, yet the other is more manifest and satisfactory. For thou hast from the enjoyment something brief and hardly apparent; but he from his conscience, hath both a greater and an enduring and a sweeter joy. The company of a woman hath surely no such power as self-command, to preserve the soul undisturbed and give it wings.”
Well then: the continent man, as I said, thus evidently makes his pleasure out to us: but in thy case I see the dejection arising from defeat, but the pleasure, desiring to see, I find not. For what dost thou consider the moment of pleasure? That before the criminal action? Nay, it is not so, for it is a time of madness and delirium and frenzy: to grind the teeth and be beside one’s self is not any pleasure: and if it were pleasure, it would not produce the same effects on you which they who are in pain endure. For they who strike with their fists and are stricken grind their teeth, and women in travail distracted with pains do the same. So that this is no pleasure, but frenzy rather, and confusion, and tumult. Shall we say then, the time after the action? Nay, neither is this. For neither could we say that a woman just delivered is in pleasure, but in release from certain pains. But this is by no means pleasure, but weakness rather and falling away: and there is a great difference between these two. What then is the time of pleasure, tell me? There is none. But if there be any, it is so brief as not even to be apparent. At least, having zealously sought in a great many ways to detect and apprehend it, we have not been able. But the time of the chaste man’s pleasure is not such, rather it is wider and evident to all. Or rather, all his life is in pleasure, his conscience crowned, the waves laid, no disturbance from any quarter arising within him.
Since then this man’s life is more in pleasure, while the life spent in love of pleasure is in dejection and disquiets; let us flee from licentiousness, let us keep hold on continence, that we may also obtain the good things to come, through the grace and mercy, &c., &c.
Now I make known unto you, brethren, the gospel
which I preached unto you, which also ye received, wherein also ye
stand; by which also ye are saved: in what words I preached it
unto you. τίνι λόγῳ εὐηγγελισάμην
ὑμἳν.
Having finished the
discourse of spiritual gifts, he passes to that which is of all
most necessary, the subject of the resurrection. For in this too
they were greatly unsound. And as in men’s bodies, when the
fever lays actual hold of their solid parts, I mean the nerves and
the veins and the primary elements, the mischief becomes incurable
unless it receive much attention; just so at that time also it was
like to happen. Since to the very elements of godliness the
mischief was proceeding. Wherefore also Paul uses great
earnestness. For not of morals was his discourse henceforth nor
about one man’s being a fornicator, another covetous, and another
having his head covered; but about the very sum of all good
things. For touching the resurrection itself they were at
variance. Because this being all our hope, against this point did
the devil make a vehement stand, and at one time he was wholly
subverting it, at another his word was that it was “past
already;” which also Paul writing to Timothy called a gangrene, I
mean, this wicked doctrine, and those that brought it in he
branded, saying, “Of whom is Hymenœus and Philetus, who
concerning the truth have erred, saying that the resurrection is
past already, and overthrow the faith of some.” (
But these things that wicked demon persuaded
them to say, not wishing to overturn the resurrection only, but
also to show that all the things done for our sakes are a fable.
For if they were persuaded that there is no resurrection of bodies,
he would have gradually persuaded them that neither was Christ
raised. And thereupon he would introduce also this in due course,
that He had not come nor had done what He did. For such is the
craft of the devil. Wherefore also Paul calls it “cunning
craftiness μεθοδείαν.
And observe his consideration: how first having secured his own, he then proceeds even beyond in his discourse, and them that are without he doth abundantly reduce to silence. Now he secures his own, not by reasonings, but by things which had already happened and which themselves had received and believed to have taken place: a thing which was most of all apt to shame them, and capable of laying hold on them. Since if they were unwilling to believe after this, it was no longer Paul but themselves they would disbelieve: which thing was a censure on those who had once for all received it and changed their minds. For this cause then he begins also from hence, implying that he needs no other witnesses to prove his speaking truth, but those very persons who were deceived.
[2.] But that what I say may become clearer, we must needs in what follows attend to the very words. What then are these? “I make known unto you, brethren,” saith he, “the gospel which I preached unto you.” Seest thou with what modesty he commences? Seest thou how from the beginning he points out that he is bringing in no new nor strange thing? For he who “maketh known” that which was already known but afterwards had fallen into oblivion, “maketh known” by recalling it into memory.
And what comes next again is demonstrative of the same. What then is this? “The gospel.” For the sum of the gospels hath its original hence, from God having become man and having been crucified and having risen again. This gospel also Gabriel preached to the Virgin, this also the prophets to the world, this also the apostles all of them.
“Which I preached unto you, which also ye received, wherein also ye stand. By which also ye are saved, in what word I preached unto you; if ye hold it fast, except ye believed in vain.”
Seest thou how he calls themselves to be witnesses of the things spoken? And he saith not, “which ye heard,” but, “which ye received,” demanding it of them as a kind of deposit, and showing that not in word only, but also by deeds and signs and wonders they received it, and that they should hold it safe.
Next, because he was speaking of the things long past, he referred also to the present time, saying, “wherein also ye stand,” taking the vantage ground of them that disavowal might be out of their power, though they wished it never so much. And this is why at the beginning he said not, “I teach you,” but, ‘I make known unto you’ what hath already been made manifest.”
And how saith he that they who were so tossed with
waves “stand?” He feigns ignorance to profit them; which also
he doth in the case of the Galatians, but not in like manner. For
inasmuch as he could not in that case affect ignorance, he frames
his address in another way, saying, “I have confidence toward you
in the Lord, that ye will be none otherwise minded.” (
Then comes the advantage; “by which also ye are saved, in what words I preached it unto you.” “So then, this present exposition is for doctrine clearness and interpretation. For the doctrine itself ye need not,” saith he, “to learn, but to be reminded of it and corrected.” And these things he saith, leaving them no room to plunge into recklessness once for all.
But what is, “in what word I preached it
unto you?” After what manner did I say,” saith he, “that
the resurrection takes place? For that there is a resurrection I
would not say that ye doubt: but ye seek perhaps to obtain a
clearer knowledge of that saying. This then will I provide for
you: for indeed I am well assured that ye hold the doctrine.”
Next, because he was directly affirming, “wherein also ye
stand;” that he might not thereby make them more remiss, he
alarms them again, saying, “If ye hold it fast, except ye
believed in vain;” intimating that the stroke is on the chief
head, and the contest for no common things but in behalf of the
whole of the faith. And for the present he saith it with reserve,
but as he goes on and waxes warm, he throws off the veil and
proceeds to cry out γυμνῇ λοιπὸν τῇ κεφαλῇ
βοᾷ.
Neither here doth he say, “I said unto you,” nor, “I taught you,” but uses the same expression again, saying, “I delivered unto you that which also I received:” nor again here doth he say, “I was taught,” but, “I received:” establishing these two things; first, that one ought to introduce nothing from one’s self; next, that by demonstration from his deeds they were fully persuaded, not by bare words: and by degrees while he is rendering his argument credible, he refers the whole to Christ, and signifies that nothing was of man in these doctrines.
But what is this, “For I delivered unto you
first of all? ἐν
πρώτοις.
[3.] But first it is worth while to hear what
those who are infected with the Manichæan doctrines say here, who
are both enemies to the truth and war against their own
salvation. What then do these allege? By death here, they say,
Paul means nothing else than our being in sin; and by resurrection,
our being delivered from our sins. Seest thou how nothing is
weaker than error? And how it is taken by its own wings, and
needs not the warfare from without, but by itself it is pierced
through? Consider, for instance, these men, how they too have
pierced themselves through by their own statements. Since if this
be death, and Christ did not take a body, as ye suppose, and yet
died, He was in sin according to you. For I indeed say that He
took unto Himself a body and His death, I say, was that of the
flesh; but thou denying this, wilt be compelled to affirm the
other. But if He was in sin, how saith He, “Which of you
convinceth Me of sin?” and “The prince of this world cometh,
and hath nothing in me?” (
Neither was he content with this, but added,
“according to the Scriptures:” hereby both again making his
argument credible, and intimating what kind of death he was
speaking of: since it is the death of the body which the
Scriptures everywhere proclaim. For, “they pierced My hands and
My feet,” ( ἥκει. LXX, ἤχθη. As a Manichæan.
[4.]
And this also confirms the former topics, for that which is buried is doubtless a body. And here he no longer adds, “according to the Scriptures.” He had wherewithal, nevertheless he adds it not. For what cause? Either because the burial was evident unto all, both then and now, or because the expression, “according to the Scriptures,” is set down of both in common. Wherefore then doth he add, “according to the Scriptures,” in this place, “and that He rose on the third day according to the Scriptures,” and is not content with the former clause, so spoken in common? Because this also was to most men obscure: wherefore here again he brings in “the Scriptures” by inspiration, having so conceived this thought so wise and divine.
How is it then that he doth the same in regard
of His death The Benedictines insert a negative here, which
contradicts the sense, and is not in Savile.
This however hath been sufficiently proved by what
we have said. But where have the Scrip This sign is variously yet without
contradiction interpreted by the Fathers. St. Augustin considers
it a type of the glory of God, inhabiting the Jewish people, yet
not consuming the thorny hardness of their heart. t. v. p. 25.
St. Cyril (in Exod. t. i. p. 263.) of the Divine Nature
inhabiting the Human, yet not consuming it, in the person of our
Lord. Theodoret (in loc.) says, “The power and mercy of
God are proclaimed by the circumstance, that the bush being mere
brushwood was not consumed by the unquenchable fire: I think
however that other intimations are conveyed by this circumstance:
as that Israel, plotted against by the Egyptians, should not be
consumed, but overcome his enemies; and that the Only-Begotten,
being made incarnate and dwelling in the Virgin’s Womb, shall
keep that virginity inviolate.” Tertull. (adv. Gnost. c.
1.) alludes to it, as representing the Church in the fire of
persecution.
Now if thou desirest to hear also in words those
things which thou hast seen in types, listen to Isaiah, saying,
“His life is taken from the earth,” ( LXX. in our vers. “it pleased the Lord to bruise
Him…He shall see…and be satisfied.”
Therefore Paul also sends thee on to the Scriptures, that thou mayest learn that not without cause nor at random were these things done. For how could they, when so many prophets are describing and proclaiming them beforehand? And no where doth the Scripture mean the death of sin, when it makes mention of our Lord’s death, but that of the body, and a burial and resurrection of the same kind.
[5.]
Thus, since he had mentioned the proof from the
Scriptures, he adds also that by the events, producing as witnesses
of the resurrection, after the prophets, the apostles and other
faithful men. Whereas if he meant that other resurrection, the
deliverance from sin, it were idle for him to say, He appeared to
such and such an one; for this is the argument of one who is
establishing the resurrection of the body, not of one obscurely
teaching deliverance from sins. Wherefore neither said he once
for all, “He appeared,” although it were sufficient for him to
do so, setting down the expression in common: but now both twice
and thrice, and almost in each several case of them that had seen
Him he employs it. For “He appeared,” saith he, “to Cephas,
He appeared to above five hundred brethren, He appeared to me
also.” Yet surely the Gospel saith the contrary, that He was
seen of Mary first. (
But of what twelve apostles doth he here
speak [It is generally considered that “the twelve”
is simply a designation of the Apostolic college. C.]
“Then He appeared to above five hundred
brethren.” Some say that “above ἐπάνω. [One wonders that Chrysostom should
mention this meaning of the word, yet it has been adopted by Peter
Martyr and Seinler. It is certainly far more natural to take it
as given in the A.V., especially as it is connected with a
numeral. Had the Apostle intended to express the meaning “from
above,” he would doubtless have used the word ἄνωθεν. C.]
“Of whom the greater part remain until now.” Thus, “though I relate events of old,” saith he, “yet have I living witnesses.” “But some are fallen asleep.” He said not, “are dead,” but, “are fallen asleep,” by this expression also again confirming the resurrection. “After that, He was seen of James.” I suppose, His brother. For the Lord is said to have Himself ordained him and made him Bishop in Jerusalem first. “Then to all the apostles.” For there were also other apostles, as the seventy.
“And last of all he appeared unto me also, as unto
one born out of due time.” This is rather an expression of
modesty than any thing
Why did He not appear to all at the same time? That He might first sow the seeds of faith. For he that saw Him first and was exactly and fully assured, told it unto the residue: then their report coming first placed the hearer in expectation of this great wonder, and made way before for the faith of sight. Therefore neither did He appear to all together, nor in the beginning to many, but to one alone first, and him the leader of the whole company and the most faithful: since indeed there was great need of a most faithful soul to be first to receive this sight. For those who saw him after others had seen him, and heard it from them, had in their testimony what contributed in no small degree to their own faith and tended to prepare their mind beforehand; but he who was first counted worthy to see Him, had need, as I have said, of great faith, not to be confounded by a sight so contrary to expectation. Therefore he appears to Peter first. For he that first confessed Him to be Christ was justly also counted worthy first to behold His resurrection. And not on this account alone doth He appear to him first, but also because he had denied Him, more abundantly to comfort him and to signify that he is not despaired of, before the rest He vouchsafed him even this sight and to him first entrusted His sheep. Therefore also He appeared to the women first. Because this sex was made inferior, therefore both in His birth and in His resurrection this first tastes of His grace.
But after Peter, He appears also to each at intervals, and at one time to fewer, at another to more, hereby making them witnesses and teachers of each other, and rendering His apostles trustworthy in all that they said.
[6.] “And last of all, as unto one born out of due time, he appeared to me also.” What mean here his expressions of humility, or wherein are they seasonable? For if he wishes to show himself worthy of credit and to enrol himself among the witnesses of the resurrection, he is doing the contrary of what he wishes: since it were meet that he exalt himself and show that he was great, which in many places he doth, the occasion calling for it. Well, the very reason why he here also speaks modestly is his being about to do this. Not straightway, however, but with his own peculiar good sense: in that having first spoken modestly and heaped up against himself many charges, he then magnifies the things concerning himself. What may the reason be? That, when he comes to utter that great and lofty expression concerning himself, “I labored more abundantly than all,” his discourse may be rendered more acceptable, both hereby, and by its being spoken as a consequence of what went before and not as a leading topic. Therefore also writing to Timothy, and intending to say great things concerning himself, he first sets down his charges against himself. For so all persons, when speaking in high terms of others, speak out freely and with boldness: but he that is compelled to praise himself, and especially when he also calls himself to witness, is disconcerted and blushes. Therefore also this blessed man first declares his own misery, and then utters that lofty expression. This then he doth, partly to abate the offensiveness of speaking about himself, and partly that he might hereby recommend to their belief what he had to say afterwards. For he that truly states what things are discreditable to him and conceals none of them, such as that he persecuted the Church, that he laid waste the faith, doth hereby cause the things that are honorable to him also to be above suspicion.
And consider the exceeding greatness of his
humility. For having said, “and last of all He appeared to me
also,” he was not content with this: “For many that are last
shall be first,” saith He, “and the first last.” (
And he said not, of the twelve alone, but also of all the other apostles. And all these things he spake, both as one speaking modestly and because he was really so disposed as I said, making arrangements also beforehand for what was intended to be spoken and rendering it more acceptable. For had he come forward and said, “Ye ought to believe me that Christ rose from the dead; for I saw Him and of all I am the most worthy of credit, inasmuch as I have labored more,” the expression might have offended the hearers: but now by first dwelling on the humiliating topics and those which involve accusation, he both took off what might be grating in such a narrative, and prepared the way for their belief in his testimony.
On this account therefore neither doth he simply, as I said, declare himself to be the last and unworthy of the appellation of an apostle, but also states the reason, saying, “because I persecuted the Church.” And yet all those things were forgiven, but nevertheless he himself never forgot them, desiring to signify the greatness of God’s favor: wherefore also he goes on to say,
Seest thou again another ἑτέραν conj. Savile. ἑτέρας Bened.
“But I labored more abundantly than they all.” He said not, “I was honored,” but, “I labored;” and when he had perils and deaths to speak of, by the name of labor he again abates his expression.
Then again practicing his wonted humility, this also he speedily passes by and refers the whole to God, saying, “Yet not I, but the grace of God which was with me.” What can be more admirable than such a soul? who having in so many ways depressed himself and uttered but one lofty word, not even this doth he call his own; on every side finding ways, both from the former things and from them that follow after, to contract this lofty expression, and that because it was of necessity that he came to it.
But consider how he abounds in the expressions of
humility. For so, “to me last of all He appeared,” saith
he. Wherefore neither doth he with himself mention any other, and
saith, “as of one born out of due time,” and that himself is
“the least of the apostles,” and not even worthy of this
appellation. And he was not content even with these, but that he
might not seem in mere words to be humble-minded, he states both
reasons and proofs: of his being “one born out of due time,”
his seeing Jesus last; and of his being unworthy even of the name
of an apostle, “his persecuting the Church.” For he that is
simply humble-minded doeth not this: but he that also sets down
the reasons utters all from a contrite mind. Wherefore also he
elsewhere makes mention of these same things, saying, “And I
thank him that enabled me; even Christ Jesus our Lord, for that He
counted me faithful, appointing the to his service, though I was
before a blasphemer, and a persecutor, and injurious.” (
But wherefore did he utter at all that same lofty expression, “I labored more abundantly than they?” He saw that the occasion compelled him. For had he not said this, had he only depreciated himself, how could he with boldness call himself to witness, and number himself with the rest, and say,
For the witness ought to be trustworthy, and a great man. But how he “labored more abundantly than they,” he indicated above, saying, “Have we no right to eat and to drink, as also the other Apostles?” And again, “to them that are without law as without law.” Thus, both where exactness was to be displayed, he overshot all: and where there was need to condescend, he displayed again the same great superiority.
But some cite his being sent to the Gentiles and his overrunning the larger part of the world. Whence it is evident that he enjoyed more grace. For if he labored more, the grace was also more: but he enjoyed more grace, because he displayed also more diligence. Seest thou how by those particulars whereby he contends and strives to throw into shade the things concerning himself, he is shown to be first of all?
[8.] And these things when we hear, let us also
make open show of our defects, but of our excellencies let us say
nothing. Or if the opportunity force it upon us, let us speak of
them with reserve and impute the whole to God’s grace: which
accordingly the Apostle also doth, ever and anon putting a bad mark
upon his former life, but his after-state imputing to grace, that
he might signify the mercy of God from every circumstance: from
His having saved him such as he was and when saved making him again
such as he is. Let none accordingly of those who are in sin
despair, let none of those in virtue be confident, but let the one
be exceeding fearful and the other forward. For neither shall any
slothful man be able to abide in virtue, nor one that is diligent
be weak to escape from evil. And of both these the blessed David
is an example, who after he slumbered a little, had a great
downfall: and when he was pricked in his heart, again hastened up
to his former height. Since in fact both are alike evils, both
despair and slothfulness; the one quickly casting a man down from
the very arch of the heavens; the other not suffering the fallen to
rise again. Wherefore with respect to the one, Paul said, “Let
him that thinketh he standeth take heed lest he fall:” (
Why then in regard of other griefs art thou cast
down, O man? Since if for sins, where only grief is beneficial,
excess works much mischief, much more for all other things. For
wherefore grievest thou? That thou hast lost money? Nay, think
of those that are not even
These things then ever considering, bear in mind them that suffer worse, and be vexed at none of those things: but when thou sinnest, only then sigh, then weep; I forbid thee not, nay I enjoin thee rather; though even then with moderation, remembering that there is returning, there is reconciliation. But seest thou others in luxury and thyself in poverty: and another in goodly robes, and in preeminence? Look not however on these things alone, but also on the miseries that arise out of these. And in thy poverty too, consider not the beggary alone, but the pleasure also thence arising do thou take into account. For wealth hath indeed a cheerful mask, but its inward parts are full of gloom; and poverty the reverse. And shouldest thou unfold each man’s conscience, in the soul of the poor thou wilt see great security and freedom: but in that of the rich, confusions, disorders, tempests. And if thou grievest, seeing him rich, he too is vexed much more than thou when he beholds one richer than himself. And as thou fearest him, even so doth he another, and he hath no advantage over thee in this. But thou art vexed to see him in office, because thou art in a private station and one of the governed. Recollect however the day of his ceasing to hold office. And even before that day the tumults, the perils, the fatigues, the flatteries, the sleepless nights, and all the miseries.
[9.] And these things we say to those who have no mind for high morality: since if thou knowest this, there are other and greater things whereby we may comfort thee: but for the present we must use the coarser topics to argue with thee. When therefore thou seest one that is rich, think of him that is richer than he, and thou wilt see him in the same condition with thyself. And after him look also on him that is poorer than thyself, consider how many have gone to bed hungry, and have lost their patrimony, and live in a dungeon, and pray for death every day. For neither doth poverty breed sadness, nor wealth pleasure, but both the one and the other our own thoughts are wont to produce in us. And consider, beginning from beneath: the scavenger grieves and is vexed that he cannot be rid of this his business so wretched and esteemed so disgraceful: but if thou rid him of this, and cause him, with security, to have plenty of the necessaries of life, he will grieve again that he hath not more than he wants: and if thou grant him more, he will wish to double them again, and will therefore vex himself no less than before: and if thou grant him twofold or threefold, he will be out of heart again because he hath no part in the state: and if you provide him with this also, he will count himself wretched because he is not one of the highest officers of state. And when he hath obtained this honor, he will mourn that he is not a ruler; and when he shall be ruler, that it is not of a whole nation; and when of a whole nation, that it is not of many nations; and when of many nations, that it is not of all. When he becomes a deputy, he will vex himself again that he is not a king; and if a king, that he is not so alone; and if alone, that he is not also of barbarous nations; and if of barbarous nations, that he is not of the whole world even: and if of the whole world, why not likewise of another world? And so his course of thought going on without end does not suffer him ever to be pleased. Seest thou, how even if from being mean and poor thou shouldest make a man a king, thou dost not remove his dejection, without first correcting his turn of thought, enamored as it is of having more?
Come, let me show thee the contrary too, that even
if from a higher station thou shouldest bring down to a lower one
him that hath consideration, thou wilt not cast him into dejection
and grief. And if thou wilt, let us descend the same ladder, and
do thou bring down the satrap from his throne and in supposition
deprive him of that dignity. I say that he will not on this
account vex himself, if he choose to bear in mind the things of
which I have spoken. For he will not reckon up the things of
which he hath been deprived, but what he hath still, the glory
arising from his office. But if thou take away this also, he will
reckon up them who are in private stations and have never ascended
to such sway, and for consolation his riches will suffice him.
And if thou also cast him out again from this, he will look to them
that have a moderate estate. And if thou shouldest take
[10.] These things then bearing in mind, let us ever look to them that are beneath us. There is indeed, I grant, another consolation, but of a high strain in morality, and mounting above the grossness of the multitude. What is this? That wealth is naught, poverty is naught, disgrace is naught, honor is naught, but for a brief time and only in words do they differ from each other. And along with this there is another soothing topic also, greater than it; the consideration of the things to come, both evil and good, the things which are really evil and really good, and the being comforted by them. But since many, as I said, stand aloof from these doctrines, therefore were we compelled to dwell on other topics, that in course we might lead on to them the receivers of what had been said before.
Let us then, taking all these things into account, by every means frame ourselves aright, and we shall never grieve at these unexpected things. For neither if we should see men rich in a picture, should we say they were to be envied, any more than on seeing poor men there depicted we should call them wretched and pitiable: although those are surely more abiding than they whom we reckon wealthy. Since one abides rich in the picture longer than in the nature itself of things. For the one often lasts, appearing such, even to a hundred years, but the other sometimes, not having had so much as a year to live at his ease in his possessions, hath been suddenly stripped of all. Meditating then on all these things, let us from all quarters build up cheerfulness as an outwork against our irrational sorrow, that we may both pass the present life with pleasure, and obtain the good things to come, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, power, honor, now and forever, and world without end. Amen.
Whether then it be I or they, so we preach, and so ye believed.
Having exalted the
Apostles and abased himself, then again having exalted himself
above them that he might make out an equality: (for he did effect
an equality, when he showed that he had advantages over them as
well as they over him,) and having thereby proved himself worthy of
credit; neither so doth he dismiss them, but again ranks himself
with them, pointing out their concord in Christ. Nevertheless he
doth it not so as that he should seem to have been tacked on to
them, προσεῤῥίφθαι.
“Whether then it be I or they, so we preach.”
“From whomsoever,” saith he, “ye choose to learn, learn;
there is no difference between us.” And he said not, “if ye
will not believe me, believe them;” but while he makes himself
worthy of credit and saith that he is of himself sufficient, he
affirms the same also of them by themselves. For the difference
of persons took no effect, their authority being equal. And in
the Epistle to the Galatians
Well did he say, “we preach,” indicating
his great boldness of speech. For we speak not secretly, nor ἐν
παραβύστῳ. The παραβύστον was
one of the inferior courts at Athens, so called because it had
cognizance only of trivial and obscure matters, and because it was
situate ἐν ἀφανεῖ
τόπῳ τῆς πόλεως, in an obscure part of the city.
Hence the phrase. Pausan. Attic. c. 28; Demosth. contr.
Timocr. p. 715 Ed. Reiske.
[2.]
Seest thou how excellently he reasons, and proves the resurrection from the fact of Christ’s being raised, having first established the former in many ways? “For both the prophets spake of it,” saith he, “and the Lord Himself showed it by His appearing, and we preach, and ye believed;” weaving thus his fourfold testimony; the witness of the prophets, the witness of the issue of events, the witness of the apostles, the witness of the disciples; or rather a fivefold. For this very cause too itself implies the resurrection; viz. his dying for others’ sins. If therefore this hath been proved, it is evident that the other also follows, viz. that the other dead likewise are raised. And this is why, as concerning an admitted fact, he challenges and questions them, saying, “Now if Christ hath been raised, how say some among you that there is no resurrection of the dead?”
Hereby also again abating the boldness of the gainsayers: in that he said not, “how say, ye,” but, “how say some among you.” And neither doth he bring a charge against all nor declare openly the very persons whom he accuses, in order not to make them more reckless: neither on the other hand doth he conceal it wholly, that he may correct them. For this purpose accordingly, separating them from the multitude, he strips himself for the contest with them, by this both weakening and confounding them, and holding the rest in their conflicts with these firmer to the truth, nor suffering them to desert to those that were busy to destroy them: he being in fact prepared to adopt a vehement mode of speech.
Further, lest they should say, “this indeed is clear and evident unto all that Christ is raised, and none doubts it; this doth not however necessarily imply the other also, to wit, the resurrection of mankind:”—for the one was both before proclaimed and came to pass, and was testified of by his appearing; the fact, namely, of Christ’s resurrection: but the other is yet in hope, i.e., our own part:—see what he doeth; from the other side again he makes it out: which is a proof of great power. Thus, “why do some say,” saith he, “that there is no resurrection of the dead?” Of course then the former also in its turn is subverted by this, the fact, namely, that Christ is raised. Wherefore also he adds, saying,
Seest thou Paul’s energy, and his spirit for the combat, so invincible? how not only from what is evident he demonstrates what is doubted, but also from what is doubted, endeavors to demonstrate to gainsayers the former evident proposition? Not because what had already taken place required demonstration, but that he might signify this to be equally worthy of belief with that.
[3.] “And what kind of consequence is this?” saith one. “For if Christ be not raised, that then neither should others be raised, doth follow: but that if others be not raised, neither should Christ be raised, what reason can there be in this?” Since then this doth not appear to be very reasonable, see how he works it out wisely, scattering his seeds beforehand from the beginning, even from the very groundwork of the Gospel: as, that “having died for our sins,” He was raised; and that He is “the first-fruits of them that slept.” For the first-fruits—of what can He be the first-fruits, except of them that are raised? And how can He be first-fruits, if they rise not of whom He is first-fruits? How then are they not raised?
Again, if they be not raised, wherefore was Christ
raised? Wherefore came He? Wherefore did He take upon Him
flesh, if he were not about to raise flesh again? For He stood
not in need of it Himself but for our sakes. But these things he
afterwards set down as he goes on; for the present he saith, “If
the dead be not raised, neither hath Christ been raised,” as
Although what followed in due course would have been, “but if Christ be not risen, ye fight against things evident, and against so many prophets, and the truth of facts;” nevertheless he states what is much more fearful to them: “then is our preaching vain, your faith also is vain.” For he wishes to shake thoroughly their mind: “we have lost all,” saith he, “all is over, if He be not risen.” Seest thou how great is the mystery of the œconomy? As thus: if after death He could not rise again, neither is sin loosed nor death taken away nor the curse removed. Yea, and not only have we preached in vain, but ye also have believed in vain.
[4.] And not hereby alone doth he show the impiety of these evil doctrines, but he further contends earnestly against them, saying,
But if this be absurd, (for it is a charge against God and a calumny,) and He raised Him not, as ye say, not only this, but other absurdities too will follow.
And again he establishes it all, and takes it up again, saying,
For had He not intended to do this, He would not have come into the world. And he names not this, but the end, to wit, His resurrection; through it drawing all things.
With whatever is clear and confessed, he keeps on surrounding the resurrection of Christ, by means of the stronger point making even that which seems to be weak and doubtful, strong and clear.
“Ye are yet in your sins.” For if He was not
raised, neither did He die; and if He died not, neither did He take
away sin: His death being the taking away of sin. “For
behold,” saith one, “the Lamb of God, which taketh away the sin
of the world.” (
“And why speak I of you,” saith he,
“when all those also are perished, who have done all and are no
longer subject to the uncertainty of the future?” But by the
expression, “in Christ,” he means either “in the faith,” or
“they who died for His sake, who endured many perils, many
miseries, who walked in the narrow way. [The author fails to give the full force of this
striking phrase. It means “Those whose sleep is a sleep in
Christ.” C.]
Where are those foul-mouthed Manichees who say
that by the resurrection here means the liberation from sin The Manichæans say, “that Christ came in
the last times, to deliver not bodies but souls.” St. Aug.
de Hæres. §. 46. They argued against the resurrection of
the body from such texts as
But what necessity is there at all, that
except mankind be not without sin, neither should Christ Himself be
so? Whereas, if He were not to raise men up, it were natural to
say, “wherefore came He and took our flesh and rose again?”
But on our supposition not so. Yea, and whether men sin or do not
sin, there is ever with God an impossibility of sinning, and what
happens to us reaches not to Him, nor doth one case answer to the
other by way of conversion, as in the matter of the resurrection of
the body His argument may be thus briefly stated. The
Apostle had in the former verses made use of the resurrection of
Christ and our resurrection as terms implying one another. If
(according to the Manichees) the word resurrection means only
liberation from sin, the terms no longer imply one another. For
Christ by His divine nature cannot sin. It doth not therefore
follow that, if we be not raised, Christ is not risen.
[4.]
What sayest thou, O Paul? How “in this
But these things he said, as well to confirm them in the doctrine of the resurrection of the body, as to persuade them concerning that immortal life, in order that they might not suppose that all our concerns end with the present world. For having sufficiently established what he purposed by the former arguments, and having said, “if the dead are not raised, neither hath Christ been raised; but if Christ were not raised, we have perished, and we are yet in our sins;” again he also subjoins this, thoroughly demolishing their arrogance. For so when he intends to introduce any of the necessary doctrines, he first shakes thoroughly their hardness of heart by fear: which accordingly he did here, having both above scattered those seeds, and made them anxious, as those who had fallen from all: and now again after another manner, and so as they should most severely feel it, doing this same thing and saying, “‘we are of all men most pitiable,’ if after so great conflicts and deaths and those innumerable evils, we are to fall from so great blessings, and our happiness is limited by the present life.” For in fact all depends on the resurrection. So that even hence it is evident that his discourse was not of a resurrection from sins, but of bodies, and of the life present and to come.
[5.]
Having signified how great mischiefs are bred
from not believing the resurrection, he takes up the discourse
again, and says, “But now hath Christ been raised from the
dead;” continually adding, “from the dead,” so as to stop lit. sew up, ἀπόῤῥαψαι. οὐδεν ἐμαυτῷ
σύνοιδα.
Next he also assigns a reason. For, as I said, when one asserts but does not state the reason, his discourse is not easily received by the multitude. What then is the reason?
But if by a man, doubtless by one having a body. And observe his thoughtfulness, how on another ground also he makes his argument inevitable. As thus: “he that is defeated,” saith he, “must in his own person also renew the conflict, the nature which was cast down must itself also gain the victory. For so the reproach was wiped away.”
But let us see what kind of death he is speaking of.
What then? tell me; did all die in Adam the
death of sin This may seem at first sight, especially to the
English reader, inconsistent with such texts as
[Whatever may be thought of the
speaker’s view of the former part of this verse, it is clear that
he does not make the “all” of the second clause coextensive
with the “all” of the first. He expressly excludes sinners.
And he is right. Men are connected with Adam by nature, but with
Christ by faith and this is the work of grace. Adam and Christ
are the two heads of humanity but in a different way. The
limitation of the second “all” is further confirmed by the fact
that the whole discussion here is about believers. The Apostle
says nothing in this chapter about the resurrection of
unbelievers. C.]
Further, lest, on hearing that the making alive is common to all, thou shouldest also suppose that sinners are saved, he adds,
For do not, because thou hearest of a resurrection, imagine that all enjoy the same benefits. Since if in the punishment all will not suffer alike but the difference is great; much more where there are sinners and righteous men shall the separation be yet wider.
For when these shall have risen again, all things shall have an end, not as now when after Christ’s resurrection things abide yet in suspense. Wherefore he added, “at His coming,” that thou mayest learn that he is speaking of that time, “when He shall have delivered up the kingdom to God even the Father; when He shall have abolished all rule and all authority and power.”
[6.] Here, give heed to me carefully, and
see that no part escape you of what I say. For our contest is
with enemies The partisans of Marcellus of Ancyra, who
about the middle of the fourth century taught that the Personal
Kingdom of the Son, and indeed His Personality, will cease at the
last day, He being such an emanation from the Father as shall be
again absorbed into the Father. See S. Cyril, Catech. xv.
27. and others quoted by Bp. Pearson on the Creed, Art. vi. part
2. This error is supposed to have occasioned the insertion at
Constantinople of the words, “Of whose kingdom there shall be no
end,” in the Nicene Creed. It appears that Marcellus alleged
this text.
But what “rule,” then doth he here say, that
Christ “putteth down?” That of the angels? Far from it.
That of the faithful? Neither is it this. What rule then?
That of the devils, concerning which he saith, “Our wrestling is
not against flesh and blood, but against the principalities,
against the powers, against the world-rulers of this darkness:”
(
Again from hence also another absurdity is produced, unless we take this also in a way becoming Deity. For the expression “until,” is one of end and limitation: but in reference to God, this does not exist.
How the last? After all, after the devil, after all the other things. For so in the beginning also death came in last; the counsel of the devil having come first, and our disobedience, and then death. Virtually then indeed it is even now abolished: but actually, at that time.
[7.]
And yet before he said not that it was the Father who “put things under Him,” but He Himself who “abolishes.” For “when He shall have abolished,” saith he, “all rule and authority:” and again, “for He must reign until He hath put all His enemies under His feet.” How then doth he here say, “the Father?”
And not only is there this apparent perplexity, but also that he is afraid with a very unaccountable fear, and uses a correction, saying, “He is excepted, who did subject all things unto Him,” as though some would suspect, whether the Father might Himself not be subject unto the Son; than which what can be more irrational? nevertheless, he fears this.
How then is it? for in truth there are many questions following one upon another. Well, give me then your earnest attention; since in fact it is necessary for us first to speak of the scope of Paul and his mind, which one may find everywhere shining forth, and then to subjoin our solution: this being itself an ingredient in our solution.
What then is Paul’s mind, and what is his
custom? He speaks in one way when he discourses of the Godhead
alone, and in another when he falls into the argument of the
economy. Thus having once taken hold of our Lord’s Flesh, he
freely thereafter uses all the sayings that humiliate Him; without
fear as though that were able to bear all such expressions. Let
us see therefore here also, whether his discourse is of the simple
Godhead, or whether in view of the incarnation he asserts of Him
those things which he saith: or rather let us first point out
where he did this of which I have spoken. Where then did he
this? Writ
Seest thou how when he was discoursing of the Godhead alone, he uttered those great things, that He “was in the form of God” and that He “was equal with” Him that begat Him, and to Him refers the whole? But when He showed Him to thee made flesh, he lowered again the discourse. For except thou distinguish these things, there is great variance between the things spoken. Since, if He were “equal with God,” how did He highly exalt one equal with Himself? If He were “in the form of God,” how “gave” He Him “a name?” for he that giveth, giveth to one that hath not, and he that exalteth, exalteth one that is before abased. He will be found then to be imperfect and in need, before He hath received the “exaltation” and “the Name;” and many other absurd corollaries will hence follow. But if thou shouldest add the incarnation, thou wilt not err in saying these things. These things then here also consider, and with this mind receive thou the expressions.
[8.] Now together with these we will state also other reasons why this pericope of Scripture was thus composed. But at present it is necessary to mention this: first, that Paul’s discourse was of the resurrection, a thing counted to be impossible and greatly disbelieved: next, he was writing to Corinthians among whom there were many philosophers who mocked at such things always. For although in other things wrangling one with another, in this they all, as with one mouth, conspired, dogmatically declaring that there is no resurrection. Contending therefore for such a subject so disbelieved and ridiculed, both on account of the prejudice which had been formed, and on account of the difficulty of the thing; and wishing to demonstrate its possibility, he first effects this from the resurrection of Christ. And having proved it both from the prophets, and from those who had seen, and from those who believed: when he had obtained an admitted reductio ad absurdum, he proves in what follows the resurrection of mankind also. “For if the dead rise not,” saith he, “neither has Christ been raised.”
Further; having closely urged these converse arguments in the former verses, he tries it again in another way, calling Him the “first-fruits,” and pointing to His “abolishing all rule and authority and power, and death last.” “How then should death be put down,” saith he, “unless he first loose the bodies which he held?” Since then he had spoken great things of the Only-Begotten, that He “gives up the kingdom,” i.e., that He Himself brings these things to pass, and Himself is victor in the war, and “putteth all things under His feet,” he adds, to correct the unbelief of the multitude, “for He must reign till He hath put all His enemies under His feet.” Not as putting an end to the kingdom, did he use the expression “until,” but to render what was said worthy of credit, and induce them to be confident. For “do not,” saith he, “because thou hast heard that He will abolish all rule, and authority and power,” to wit, the devil, and the bands of demons, (many as there are,) and the multitudes of unbelievers, and the tyranny of death, and all evils: do not thou fear as though His strength was exhausted. For until He shall have done all these things, “He must reign;” not saying this, that after He hath brought it to pass He doth not reign; but establishing this other, that even if it be not now, undoubtedly it will be. For His kingdom is not cut off: yea, He rules and prevails and abides until He shall have set to right all things.
And this manner of speech one might find also in the
Old Testament; as when it is said, “But the word of the Lord
abideth for ever;” (
But that the expression, “until,” spoken of God,
and “unto,” do not signify an end, hear what one saith:
“From everlasting unto everlasting Thou art God:” (
For this cause indeed doth he set death last, that from the victory over the rest this also might be easily admitted by the unbeliever. For when He destroys the devil who brought in death, much more will He put an end to His work.
[9.] Since then he referred all to Him, the
“abolishing rule and authority,” the perfecting of His kingdom,
(I mean the salvation of the faithful, the peace of the world, the
taking away of evils, for this is to perfect His kingdom,) the
putting an end to death; and he said not, “the Father by Him,”
but, “Himself shall put down, and Himself shall put under His
feet,” and he no where mentioned Him that begat Him; he was
afraid afterward, lest on this account among
ἀρχἠ
ἀγέννητος.
Then also he uses a correction, saying, “But when He saith, all things are put in subjection, it is evident that He is excepted who did subject all things unto Him,” testifying even thence no small glory to the Only-Begotten. For if He were less and much inferior, this fear would never have been entertained by him. Neither is he content with this, but also adds another thing, as follows. I say, lest any should doubtingly ask, “And what if the Father hath not been ‘put under Him?’ this doth not at all hinder the Son from being the more mighty;” fearing this impious supposition, because that expression was not sufficient to point out this also, he added, going very much beyond it, “But when all things have been subjected unto Him, then shall the Son also Himself be subjected;” showing His great concord with the Father, and that He is the principle of all other good things and the first Cause, who hath begotten One so great in power and in achievements.
[10.] But if he said more than the subject-matter
demanded, marvel not. For in imitation of his Master he doeth
this: since He too purposing to show His concord with Him that
begat Him, and that He hath not come without His mind, descends so
far, I say not, as the proof of concord demanded, but as the
weakness of the persons present required. For He prays to His
Father for no other cause but this; and stating the reason He
saith, “that they may believe that Thou hast sent Me.” ( πολλῃ κέχρηται τῃ
περιουσίᾳ. ἀσφαλίζομαι.
And that thou mayest learn that this is the reason
of the things spoken, I would ask thee this question: Doth an
additional “subjection” at that time befal the Son? And how
can this be other than impious and unworthy of God? For the
greatest subjection and obedience is this, that He who is God took
the form of a servant. How then will He be “subjected?”
Seest thou, that to take away the impious notion, he used this
expression? and this too in a suitable though reserved sense? For
he becomes a Son and a divine Person, so He obeys; not humanly, but
as one acting freely and having all authority. Otherwise how is
he co-enthroned? How, “as the Father raiseth up, even so He,
whom He will?” ( ἀπηκριβωμένην πρός.
[11.] But what is this, “When He shall
deliver up the kingdom?” The Scripture acknowledges two
kingdoms of God, the one by appropriation οἰκείωσιν. This distinction, in these terms, is found
elsewhere in St. Chrysostom; as on 47 (48) Psalm, v. 1; on
“What then,” saith one, “can be the
reason why He spake nothing of the Spirit?” Because of Him he
was not discoursing now, nor doth he confound all things
together. Since also where he saith, “There is one God the
Father, and one Lord Jesus,” undoubtedly not as allowing the
Spirit to be inferior, is he therefore silent, but because for the
time it was not urgent, he so expressed himself. For he is wont
also to make mention of the Father only, yet we must not therefore
cast out the Son: he is wont to speak also of the Son and of the
Spirit only, yet not for this are we to deny ἀθετήσομεν.
But what is, “that God may be all in all?” That all things may be dependent upon Him, that none may suppose two authorities without a beginning, nor another kingdom separated off; that nothing may exist independent of him. For when the enemies shall be lying under the feet of the Son, and He having them cast under His feet be at no variance with His Father, but at concord with Him in entire perfection, then He shall Himself “be all in all.”
But some say that he spake this to declare the removal of wickedness, as though all would yield thenceforth and none would resist nor do iniquity. For when there is no sin, it is evident that “God shall be all in all.”
[12.] But if bodies do not rise again, how are
these things true? For the worst enemy of all, death, remains,
having wrought whatever he listed. “Nay,” saith one, “for
they shall sin no more.” And what of that? For he is not
discoursing here of the death of the soul, but of that of the
body? How then is he “put down?” For victory is this, the
winning of those things which have been carried off and detained.
But if men’s bodies are to be detained in the earth, it follows
that the tyranny of death remains, these bodies for their part
being holden, and there being no other body for him to be
vanquished in. But if this which Paul spake of, ensue, as
undoubtedly it will ensue, God’s victory will appear, and that a
glorious one, in His being able to raise again the bodies which
were holden thereby. Since an enemy too is then vanquished, when
a man takes the spoils, not when he suffers them to remain in the
other’s possession: but unless one venture to take what is his,
how can we say that he is vanquished? After this manner of
victory doth Christ Himself say in the Gospels that He hath been
victorious, thus speaking, “When he shall bind the strong man,
then shall he also spoil his goods.” (
But if they should still be contentious and should say that these things were spoken of the soul’s death, how is this “destroyed last?” since in the case of each one at his Baptism it hath been destroyed perfectly. If however thou speakest of the body, the expression is admissible; I mean, such a saying as that it will be “last destroyed.”
But if any should doubt why discoursing of the resurrection, he did not bring forward the bodies which rose again in the time of our Lord, our answer might be the following: that this could not be alleged in behalf of the resurrection. For to point out those who after rising died again, suited not one employed in proving that death is entirely destroyed. Yea, this is the very reason why he said that he is “destroyed last,” that thou mightest never more suspect his rising again. For when sin is taken away, much more shall death cease: it being out of all reason when the fountain is dried up, that the stream flowing from it should still subsist; and when the root is annihilated, that the fruit should remain.
[13.] Since then in the last day the enemies of
God shall be destroyed, together with death and the devil and the
evil spirits, let us not be dejected at the prosperity of the
enemies of God. For the enemies of the Lord in the moment of
their glory and exaltation fail; “yea, like smoke have they
failed away.” (
But there are some, who when they hear these words are of so unhappy a disposition, as to sigh bitterly thereupon, and say, “Tears are due to me who have nothing.” Thou hast well said, “who have nothing,” not because thou hast not what another hath, but because thou accountest the thing such as to be called happy; yea, for this cause art thou worthy of infinite lamentations: even as, if a person living in health should count happy him that is sick and lying on a soft couch, this latter is not near so wretched and miserable as he, because he hath no sense of his own advantages. Just such a result one may observe in these men’s case also: nay, and hereby our whole life is confounded and disordered. For these sayings have undone many, and betrayed them to the devil, and made them more pitiable than such as are wasted with famine. Yea, that those who long after more, are more wretched than mendicants, as being possessed with a greater and bitterer sorrow than they, is evident from what follows.
A drought once overtook our city, and all were
trembling for the last of evils, and were beseeching God to rid
them of this fear. And one might see then that which was spoken
of by Moses; ( τιμιουλκῶν, Theodotion.
συνέχων LXX.
[14.] Seest thou how gold doth not suffer men to be men, but wild beasts and fiends? For what can be more pitiful than this rich man, whose daily prayer is that there may be famine, in order that he may have a little gold? Yea, and his passion by this time is come round to the contrary of itself: he not even rejoicing in his abundant store of the fruits of the earth, but on this very account grieving the rather, (to such a pass is he come,) that his possessions are infinite. Although one who hath much ought to be joyful: but this man on that very account is dejected. Seest thou that, as I said, the rich do not reap as much pleasure from what is present, as they endure sorrow for what hath not yet been added? For he that had innumerable quantities of wheat did more grieve and lament than he who suffered hunger. And while the one, on merely having his necessary food, was crowning himself and leaping for joy and giving thanks to God; the other, who had so much, was fretting and thought he was undone. It is not then the superfluity which causes our pleasure, but a self-controlling mind: since without this, though one obtain and have all, he will feel as one deprived of all and will mourn accordingly: inasmuch as this man too of whom we are now speaking, even if he had sold all he had for as large a sum as he wished, would again have grieved that it was not for more; and if he could have had more, he would again have sought another advance; and if he had disposed of the bushel for one pound, he would even then have been distracted for sorrow, that the half bushel could not be sold for as much. And if the price were not set so high at first, marvel not. Since drunkards also are not at first inflamed, but when they have loaded themselves with much wine, then they kindle the flame into greater fierceness: so these men, by how much more they have grasped, in so much the greater poverty do they find themselves, and they who gain more than others, are the very persons to be the most in want.
[15.] But I say these things not only to this man,
but also to each one of those who are so diseased: those, I say,
who raise the price of their wares and make a traffic of the
poverty of their neighbors. For of humanity none any where makes
account: but every where the covetous desire brings out many at
the time of sale. And oil and wine is sold by one quicker, by
another more slowly, but neither out of regard
And such is the course of their affairs here; but
the hereafter, what words shall set before us? For as these men
in this world cast their moth-eaten grain, become useless, into
rivers; even so the doers of such things, on this very account
become useless, God casts into the river of fire. Because as the
grain by the moth and worm, so are their souls devoured by cruelty
and inhumanity. And the reason of these things is their being
nailed to things present, and gaping after this life only. Whence
also such men are full of infinite sadness; for name whatever
pleasure thou wilt, the fear of their end is enough to annihilate
all, and such an one “is dead, while he is yet alive.” (
Now then that unbelievers should have these feelings, is no marvel; but when they who have partaken of so great mysteries and learned such high rules of self-denial concerning things to come, delight to dwell in things present, what indulgence do they deserve?
[16.] Whence then arises their loving to dwell in present things? From giving their mind to luxury, and fattening their flesh, and making their soul delicate, and rendering their burden heavy, and their darkness great, and their veil thick. For in luxury the better part is enslaved, but the worse prevails; and the former is blinded on every side and dragged on in its maimed condition; while the other draws and leads men about every where, though it ought to be in the rank of things that are led.
Since great indeed is the bond between the
soul and the body; the Maker having contrived this, lest any should
induce us to abhor it as alien. For God indeed bade us love our
enemies; but the devil hath so far prevailed as to induce some The Manichæans, and Gnostic sects. τροφῆς οὐ τρυφῆς.
[17.] But neither is the body, nor food, of
the devil, but luxury alone. For by means of it that malignant
fiend brings to pass his innumerable evils. Thus did he make
victims of ἐξετραχήλισε. εὐθηνίαις LXX. σπαταλῶσα. “It is thy own soul, wretched woman, that
thou hast lost: the spiritual life gone, thou for a while leadst
on a life of thine own, and movest about, wearing thy death upon
thee.” S. Cypr. of the Lapsed. C. 30.
For, in fact, God hath set the stomach in our bodies as a kind of mill, giving it a proportionate power, and appointing a set measure which it ought to grind every day. If therefore one cast in more, remaining undigested it doth injury to the whole body. Hence diseases and weaknesses and deformities: since in truth luxury makes the beautiful woman not only sickly, but also foul to look upon. For when she is continually sending forth unpleasant exhalations, and breathes fumes of stale wine, and is more florid than she ought to be, and spoils the symmetry that beseems a woman, and loses all her seemliness, and her body becomes flabby, her eyelids bloodshot and distended, and her bulk unduly great, and her flesh an useless load; consider what a disgust it all produces.
Moreover, I have heard a physician say that many have been hindered from reaching their proper height by nothing so much as luxurious living. For the breath being obstructed by the multitude of things which are cast in and being occupied in the digestion of such things, that which ought to serve for growth is spent on this digestion of superfluities. Why need one speak of gout, rheum dispersed every where, the other diseases hence arising, the whole abomination? For nothing is so disgusting as a woman pampering herself with much food. Therefore among the poorer women one may see more of beauty: the superfluities being consumed and not cleaving to them, like some superfluous clay, of no use and benefit. For their daily exercise, and labors, and hardships, and their frugal table, and spare diet, minister unto them much soundness of body, and thence also much bloom.
[18.] But if thou talkest of the pleasure of
luxury, thou wilt find it to go no farther than the throat: since
as soon as it hath passed the tongue, it is flown away, leaving
behind in the body much that is disgusting. For do not I pray
look on the voluptuaries at table only, but when you see them rise
up, then follow them, and you will see bodies rather of wild beasts
and irrational creatures than of human beings. You will see them
with headache, distended, bound up, needing a bed and a couch and
plenty of rest, and like men who are tossed in a great tempest and
require others to save them, and long for that condition in which
they were before they were swelled even to bursting πρὶν ἢ
διαῤῥαγῆναι.
What should one say of that other madness of theirs? the madness of lust, I mean, for this also hath its fountains from hence. Yea, as horses wild after the female, so they, goaded on by the sting of their drunkenness, leap upon all, more irrational than they, and more frantic in their boundings; and committing many more unseemlinesses which but to name is unlawful. For they know not in fact any longer what they suffer, nor what they do.
But not so he that keeps from luxury: rather he sits in harbor, beholding other men’s shipwrecks, and enjoys a pleasure pure and lasting, following after that life which becomes him that is free. Knowing therefore these things, let us flee from the evil banquets of luxury and cleave to a spare table; that being of a good habit both of soul and body, we may both practice all virtue, and attain the good things to come, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, power, and honor, now and ever, and world without end. Amen.
Else what shall they do which are baptized for the dead? if the dead are not raised at all, why then are they baptized for the dead?
He takes in hand
again another topic, establishing what he said at one time from
what God doeth ποιεῖ. πράττουσι. Epiphanius relates the same thing of the
followers of Cerinthus, another section of the Gnostics, and says
it was continued in his time by a kind of tradition in Asia Minor
and in Galatia. Hær. xxviii. §. 6. [The author justly derides this
custom and the endeavor to explain the passage as a reference to
it. Yet not a few of the soundest expositors hold that the
Apostle was referring to the practice of vicarious baptism, not
that he approved of it but as an argument ex concessu. See
the vindication of it in Hodge (in lo). To the same effect
DeWette, Meyer, Stanley, Alford, Heinrici, Beet, and the Principal
Edwards. On the other hand Canon Evans (in Bible
Commentary) contends strenuously for the interpretation of the
Greek Fathers, Theophylact, Theodoret, etc., and heartily approves
of Chrysostom’s scornful repudiation of the monstrous
superstition. He insists that vicarious baptism in its legitimate
issues must lead to something like salvation by proxy. Then he
asks, “Now if such a superstition, even in the germ, had appeared
in Corinth before the date of this epistle, would not Paul have
come down upon it with all his thunder? Would he not have devoted
a whole chapter to its extinction?” To me there seems but one
answer to these questions. If so, then the Apostle could not
referred to the practice, even in the way of an argumentum ad
hominem. C.]
But not to prolong fruitless toil in cutting
asunder their petty spiders’ webs ἀραχνίδια διακόπτοντες.
[2.] But first I wish to remind you who are
initiated of the response ῥήσεως. Probably Easter Eve. Vid. Bingham’s
Antiquities, ii. 6. s. 7. S. Cyril, Lect. 19,
1. συνεσκιασμένως.
As thus: after the enunciation of those mystical
and fearful words, and the awful rules of the doctrines which have
come down from heaven, this also we add at the end when we are
about to baptize, bidding them say, “I believe in the
resurrection of the dead,” and upon
See before, Hom. 23. §. 3. i.e., the very act of immersion and emersion
affirms the spiritual death and resurrection of thine own body.
cf.
“And how is this difficult,” saith one, “when it is possible to kings also and rulers? For they too forgive adulterers and homicides.” Thou art jesting, O man, who sayest these things. For to forgive sins with God only is possible. But rulers and kings, whether it is adulterers whom they forgive or homicides, release them indeed from the present punishment; but their sin they do not purge out. Though they should advance to offices them that have been forgiven, though they should invest them with the purple itself, though they should set the diadem upon their heads, yet so they would only make them kings, but could not free them from their sin. It being God alone who doeth this; which accordingly in the Laver of Regeneration He will bring to pass. For His grace touches the very soul, and thence plucks up the sin by the root. Here is the reason why he that hath been forgiven by the king may be seen with his soul yet impure, but the soul of the baptized no longer so, but purer than the very sun-beams, and such as it was originally formed, nay rather much better than that. For it is blessed with a Spirit, on every side enkindling it and making its holiness intense. And as when thou art recasting iron or gold thou makest it pure and new once more, just so the Holy Ghost also, recasting the soul in baptism as in a furnace and consuming its sins, causes it to glisten with more purity than all purest gold.
Further, the credibility of the resurrection of our bodies he signifies to thee again from what follows: viz., that since sin brought in death, now that the root is dried up, one must not after that doubt of the destruction of the fruit. Therefore having first mentioned “the forgiveness of sins,” thou dost next confess also “the resurrection of the dead;” the one guides thee as by hand on to the other.
Yet again, because the term Resurrection is not sufficient to indicate the whole: for many after rising have again departed, as those in the Old Testament, as Lazarus, as they at the time of the crucifixion: one is bid to say, “and the life everlasting,” that none may any longer have a notion of death after that resurrection.
These words therefore Paul recalling to their
minds, saith, “What shall they do which are baptized for the
dead?” “For if there be no resurrection,” saith he,
“these words are but scenery. If there be no resurrection, how
persuade we them to believe things which we do not bestow?”
Just as if a person bidding another to deliver a document to the
effect that he had received so much, should never give the sum
named therein, yet after the subscription should demand of him the
specified monies. What then will remain for the subscriber to do,
now that he hath made himself responsible, without having received
what he admitted he had received? This then he here saith of
those who are baptized also. “What shall they do which are
baptized,” saith he, “having subscribed to the resurrection of
dead bodies, and not receiving it, but suffering fraud? And what
need was there at all of this confession, if the fact did not
follow?” [Chrysostom’s explanation of this famous crux,
though followed by Erasmus, Cor. a Lap. and Wordsworth, has not met
general acceptance. But I have never seen any that is better.
C.]
[3.]
See again whence he endeavors to establish the
doctrine, from his own suffrage: or rather not from his only, but
from that also of the other apostles. And this too is no small
thing; that the teachers whom you produce were full
For what can ye have to say? that we are deceiving you when we preach these things, and that our doctrines come of vain-glory? Nay, our perils suffer you not to pass such a sentence. For who would choose to be in continual jeopardy to no purpose and with no effect? Wherefore also he said, “Why do we also stand in jeopardy every hour?” For if one should even choose it through vain-glory, such his choice will be but for once and again, not all his life long, like ours. For we have assigned our whole life to this purpose.
“I protest by that glorying in you which I have in Christ Jesus our Lord, I die daily:” by glorying here, meaning their advancement. Thus since he had intimated that his perils were many, lest he might seem to say this by way of lamentation, “far from grieving,” saith he, “I even glory in suffering this for your sake.” And doubly, he saith, he takes delight in it, both as being in jeopardy for their sakes and as beholding their proficiency. Then doing what is usual with him, because he had uttered great things, he refers both to Christ.
But how doth he “die daily?” by his readiness and preparation for that event. And wherefore saith he these words? Again by these also to establish the doctrine of the resurrection. “For who would choose,” saith he, “to undergo so many deaths, if there be no resurrection nor life after this? Yea, if they who believe in the resurrection would scarcely put themselves in jeopardy for it except they were very noble of heart: much more would not the unbeliever (so he speaks) choose to undergo so many deaths and so terrible.” Thus, see by degrees how very high he mounts up. He had said, “we stand in jeopardy,” he added, “every hour,” then, “daily,” then, “I not only ‘stand in jeopardy,’” saith he, but “I even ‘die:’” he concludes accordingly by pointing out also what kind of deaths they were; thus saying,
What is, “if after the manner of men?”
“As far as pertains to men I fought with beasts: for what if
God snatched me out of those dangers? [It would seem (although not certainly) from the
author’s mode of expression as if he supposed that the reference
was to an actual conflict in the arena, but the prevailing view is
that the phrase is metaphorical, partly because as a Roman citizen
the Apostle could not be legally subjected to that punishment,
partly because so remarkable a deliverance could hardly fail to be
recorded in the book of Acts, and partly because no reference is
made to anything of this kind in the long enumeration of his trials
in the eleventh chapter of Second Corinthians. The term was often
used by the ancients figuratively for contests with enraged men.
Its employment by the Apostle gives us a lively picture of the
perils to which he was exposed. Ignatius (not Polycarp, as Beet
says) in his Epistle to the Romans borrows this phrase, saying
“From Syria even unto Rome I am fighting with beasts, both by
land and sea, night and day, being bound to ten leopards, i.e., a
band of soldiers.” C.]
But all these things he said, not because he had no advantage even in the very suffering, but on account of the weakness of the many, and to establish them in the doctrine of the resurrection: not because he himself was running for hire; for it was a sufficient recompense to him to do that which was pleasing to God. So that when he adds, “If in this life only we have hoped in Christ, we are of all men most pitiable,” it is there again for their sakes, that he might by the fear of this misery overthrow their unbelief of the resurrection. And in condescension to their weakness, he thus speaks. Since in truth, the great reward is to please Christ at all times: and apart from the recompense, it is a very great requital to be in jeopardy for His sake.
[4.] “If the dead are not raised, let us eat and drink for to-morrow we die.”
This word, be sure, is spoken in mockery:
wherefore neither did he bring it forward of himself, but summoned
the prophet of loftiest sound, Isaiah, who discoursing of certain
insensible and reprobate persons made use of these words, “Who
slay oxen and kill sheep to eat flesh and drink wine; who say, Let
us eat and drink, for to-morrow we die. These things are revealed
to the ears of the Lord of Hosts, [This is an exact translation of the Greek which
Chrysostom quotes accurately. It is a fair specimen of the way in
which the translators of the Septuagint not infrequently turn the
sense of Holy Writ into nonsense. The Hebrew of the verse as
given in the Authorized Version correctly, is, “And it was
revealed in mine ears by the Lord of Hosts.” And yet it is
contended by not a few that the Hebrew text should be amended by
the aid of the ancient versions! C.]
Then that he might not make his discourse too
rough, he dwells not long upon his “reduc
And this he said, both to rebuke them as without
understanding, (for here he by a charitable expression, calls
“good” that which is easily deceived,) and also, as far as he
could, to make some allowance to them for the past with a view to
their return, and to remove from them and transfer to others the
greater part of his charges, and so by this way also to allure them
to repentance. Which he doth likewise in the Epistle to the
Galatians, saying, “But he that troubleth you shall bear his
judgment, whosoever he be.” (
δικαίως.
As if he were speaking to drunkards and madmen.
For suddenly to cast every thing out of their hands, was the part
of drunkards and madmen, in not seeing any longer what they saw nor
believing what they had before confessed. But what is,
“righteously?” with a view to what is profitable and useful.
For it is possible to awake up unrighteously, when a man is
thoroughly roused up to the injury of his own soul. And well did
he add, “sin not,” implying that hence were the sins of their
unbelief. And in many places he covertly signifies this, that a
corrupt life is the parent of evil doctrines; as when he saith,
“The love of money is a root of all kinds of evil, which some
reaching after, have been led astray from the faith.” (
“For some have no knowledge of God; I speak this to move you to shame.”
See how again he transfers his accusations to others. For he said not, “Ye have no knowledge,” but, “some have no knowledge.” Because disbelieving the resurrection is the temper of one not fully aware that the power of God is irresistable and sufficient for all things. For if out of the things which are not He made the things that are, much more will He be able to raise again those which have been dissolved.
And because he had touched them to the quick and exceedingly mocked them, accusing them of gluttony, of folly, of madness; mitigating those expressions, he saith, “I speak to move you to shame,” that is, to set upright, to bring back, to make you better, by this shame of yours. For he feared lest if he cut too deep, he should cause them to start away.
[5.] But let us not consider these things as spoken to them only, but as addressed now also to all who labor under the same disease, and live a corrupt life. Since in truth not they who hold corrupt doctrines only, but they too who are holden of grievous sins, are both drunken and frantic. Wherefore also to them may it be justly said, “Awake,” and especially to those who are weighed down by the lethargy of avarice; who rob wickedly. For there is a robbery which is good, the robbery of Heaven, which injures not. And although in respect of money it is impossible for one to become rich, unless another first become poor: yet in spiritual things this is not so, but wholly the reverse: it is impossible that any should become rich without making another’s store plentiful. For if thou help no one, thou wilt not be able to grow wealthy. Thus, whereas in temporal things imparting causes diminution: in spiritual things, on the contrary, imparting works increase, and the not imparting, this produces great poverty and brings on extreme punishment. And this is signified by him who buried the talent. Yea, and he too who hath a word of wisdom, by imparting to another increases his own abundance, by making many wise: but he that buries it at home, deprives himself of his abundance by neglecting to win the profit of the many. Again, he that had other gifts, by healing many augmented his own gift: and was neither himself emptied by the imparting, and filled many others with his own spiritual gift. And in all spiritual things this rule abides unshaken. Thus also in the Kingdom, he that makes many partakers with himself of the Kingdom will hereby the more completely have the fruits of it in return: but he that studies not to have any partaker will himself be cast out of those many blessings. For if the wisdom of this world of sense is not spent, though ten thousand are forcibly seizing it; nor doth the artificer by making many artificers lose his own skill; much less doth he who seizes the Kingdom make it less, but then will our riches be increased when we call many to us for that purpose.
Let us seize then the things which cannot be spent
but increase whilst we seize them: let us seize the things which
admit of none to defraud us of them by false accusation, none to
envy us for them. For so, if there were a place which had a
fountain of gold gushing forth with continual flood, and flowing
the more as more was drawn from it; and there were another place
which had a treasure buried in the earth; from which wouldest thou
desire to be enriched? Would it not be from the first?
Plainly. But that this may not be a mere conception in words,
consider the saying in reference to the air and
But if any endure not what I have said, but still
cleave to the poverty of worldly things, snatching at the things
which endure diminution: even in respect of those again, let him
call to mind the food of manna (
[6.] Nevertheless, so much worse than they are the men of our time, in that they experienced this once for all and received correction; but these every day bringing into their own houses this worm much more grievous than that, neither perceive it nor are satiated. For that these things do resemble those in respect of our useless labor on them: (for in regard of punishment these are much worse:) here is the proof for thee to consider.
Wherein, I ask, differs the rich man from the poor? Hath he not one body to clothe? one belly to feed? In what then hath he the advantage? In cares, in spending himself, in disobeying God, in corrupting the flesh, in wasting the soul. Yea, these are the things in which he hath the advantage of the poor: since if he had many stomachs to fill, perhaps he might have somewhat to say, as that his need was more and the necessity of expense greater. But even “now they may,” saith one, “reply, that they fill many bellies, those of their domestics, those of their hand-maidens.” But this is done, not through need nor for humanity’s sake, but from mere pride: whence one cannot put up with their excuse.
For why hast thou many servants? Since as in our
apparel we ought to follow our need only, and in our table, so also
in our servants. What need is there then? None at all. For,
in fact, one master need only employ one servant; or rather two or
three masters one servant. But if this be grievous, consider them
that have none and enjoy more prompt attendance. For God hath
made men sufficient to minister unto themselves, or rather unto
their neighbor also. And if thou believe it not, hear Paul
saying, “These hands ministered unto my necessities, and to them
that were with me.” (
However, I will not be too exact. We will allow you to keep a second servant. But if thou collect many, thou dost it not for humanity’s sake, but in self-indulgence. Since if it be in care for them, I bid thee occupy none of them in ministering to thyself, but when thou hast purchased them and hast taught them trades whereby to support themselves, let them go free. But when thou scourgest, when thou puttest them in chains, it is no more a work of humanity.
And I know that I am giving disgust to my hearers. But what must I do? For this I am set, and I shall not cease to say these things, whether any thing come of them or not. For what means thy clearing the way before thee in the market place? Art thou walking then among wild beasts that thou drivest away them that meet thee? Be not afraid; none of these bite who approach thee and walk near thee. But dost thou consider it an insult to walk along side of other men? What madness is this, what prodigious folly, when a horse is following close after thee, to think not of his bringing on thee any insult; but if it be a man, unless he be driven an hundred miles off, to reckon that he disgraces thee. And why hast thou also servants to carry fasces, employing freemen as slaves, or rather thyself living more dishonorably than any slave? For, in truth, meaner than any servant is he who bears about with him so much pride.
Therefore they shall not so much as have a Alluding perhaps to the story of Bellerophon.
But some one will say, How are the dead raised? and with what manner of body do they come? Thou foolish one, that which thou thyself sowest is not quickened, except it die.
Gentle and lowly as the apostle is to a great degree every where, he here adopts a style rather pungent, because of the impiety of the gainsayers. He is not however content with this, but he also employs reasons and examples, subduing thereby even the very contentious. And above he saith, “Since by man came death, by man came also the resurrection of the dead;” but here he solves an objection brought in by the Gentiles. And see how again he abates the vehemence of his censure; in that he said not, “but perhaps ye will say,” but he set down the objector indefinitely, in order that, although employing his impetuous style with all freedom, he might not too severely wound his hearers. And he states two difficulties, one touching the manner of the resurrection, the other, the kind of bodies. For of both they on their part made a question, saying, “How is that which hath been dissolved raised up?” and, “with what manner of body do they come?” But what means, “with what manner of body?” It is as if they had said, “with this which hath been wasted, which hath perished, or with some other?”
Then, to point out that the objects of their enquiry are not questionable but admitted points, he at once meets them more sharply, saying, “Thou foolish one, that which thou thyself sowest is not quickened, except it die.” Which we also are wont to do in the case of those who gainsay things acknowledged.
[2.] And wherefore did he not at once appeal to
the power of God? Because he is discoursing with unbelievers.
For when his discourse is addressed to believers, he hath not much
need of reasons. Wherefore having said elsewhere, “He shall
change the body of your humiliation, that it may be fashioned like
to the body of his glory,” ( σὺ ο σπείρεις. “Our apostle’s inference is as firm and
strong, as it is emphatical; Stulte! Tu quod seminas &c.
O fool! That which THOU sowest &c. The force or
emphasis may be gathered thus. If God doth give a body unto that
seed which thou sowest for thine own use and benefit, much more
will the same God give a body unto the seed which He Himself doth
sow, seeing the end why He sows it, is not thy temporal benefit or
commodity, but His own immortal glory.” Dr. Jackson’s Works,
vol. iii. 438. See also vol. iii. 433–443.
And he said not, “after it is dead it lives,”
but, which is a greater thing, “therefore it lives, because it
dies.” Seest thou, what I am always observing, that he
continually gives their argument the contrary turn? Thus what
they made a sure sign of our not rising again, the same he makes a
demonstration of our rising. For they said, “the body rises not
again, because it is dead.” What then doth he, retorting their
argument, say? “Nay, but unless it died, it could not rise
again: and therefore it rises again, because it died.” For as
Christ more clearly signifies this very thing, in the words,
“Except a grain of wheat fall into the ground and die, it abideth
by itself alone: but if it die, it beareth much fruit:”
(
And what can be the reason that he did not bring that forward, which was more akin to the subject: I mean, the seed of mankind? (For our generation too begins from a sort of decay, even as that of the corn.) Because it was not of equal force, but the latter was a more complete instance: for he wants a case of something that perished entirely, whereas this was but a part; wherefore he rather alleges the other. Besides, that proceeds from a living body and falls into a living womb; but here it is no flesh, but the earth into which the seed is cast, and into the same it is dissolved, like the body which is dead. Wherefore on this account too the example was more appropriate.
[3.] This seems like a different reading: but it
appears afterwards that S. Chrysostom read the verse as it
stands. He quotes it therefore here in substance, not
verbatim.
For the things before spoken meet the question, “how they are raised;” but this, the doubt, “with what manner of body they come.” But what is, “thou sowest not that body which shall be?” Not an entire ear of corn, nor new grain. For here his discourse no longer regards the resurrection, but the manner of the resurrection, what is the kind of body which shall rise again; as whether it be of the same kind, or better and more glorious. And he takes both from the same analogy, intimating that it will be much better.
But the heretics, considering none of these things,
dart in upon us and say, “one body falls and another body rises
again. How then is there a resurrection? For the resurrection
is of that which was fallen. But where is that wonderful and
surprising trophy over death, if one body fall and another rise
again? For he will no longer appear to have given back that which
he took captive. And how can the alleged analogy suit the things
before mentioned?” Why, it is not one substance that is sown,
and another that is raised, but the same substance improved. Else
neither will Christ have resumed the same body when He became the
first-fruits of them that rise again: but according to you He
threw aside the former body, although it had not sinned, and took
another. Whence then is that other? For this body was from the
Virgin, but that, whence was it? Seest thou to what absurdity the
argument hath come round? For wherefore shows He the very prints
of the nails? Was it not to prove that it is that same body which
was crucified, and the same again that rose from the dead? And
what means also His type of Jonah? For surely it was not one
Jonah that was swallowed up and another that was cast out upon dry
land. And why did He also say, “Destroy this temple, and in
three days I will raise it up?” For that which was destroyed,
the same clearly He raised again. Wherefore also the Evangelist
added, that “He spake of the temple of His body.” (
What is that then which he saith, “Thou sowest not the body that shall be?” i.e. not the ear of corn: for it is the same, and not the same; the same, because the substance is the same; but not the same, because this is more excellent, the substance remaining the same but its beauty becoming greater, and the same body rising up new. Since if this were not so, there were no need of a resurrection, I mean if it were not to rise again improved. For why did He at all pull down His house, except He were about to build it more glorious?
This now, you see, he said to them who think
that it is utter corruption τὴν αὐτὴν φθοράν.
The reading is perhaps corrupt.
“Yes,” saith one, “but in that case it is the work of nature.” Of what nature, tell me? For in that case likewise God surely doeth the whole; not nature, nor the earth, nor the rain. Wherefore also he making these things manifest, leaves out both earth and rain, atmosphere, sun, and hands of husbandmen, and subjoins, “God giveth it a body as it pleased Him.” Do not thou therefore curiously inquire, nor busy thyself with the how and in what manner, when thou hearest of the power and will of God.
“And to each seed a body of its own.” Where then is the alien matter which they speak of? For He giveth to each “his own.” So that when he saith, “Thou sowest not that which shall be,” he saith not this, that one substance is raised up instead of another, but that it is improved, that it is more glorious. For “to each of the seeds,” saith he, “a body of its own.”
[4.] From hence in what follows, he introducing also the difference of the resurrection which shall then be. For do not suppose, because grain is sown and all come up ears of corn, that therefore there is also in the resurrection an equality of honor. For in the first place, neither in seeds is there only one rank, but some are more valuable, and some inferior. Wherefore also he added, “to each seed a body of its own.”
However, he is not content with this, but seeks another difference greater and more manifest. For that thou mayest not, when hearing, as I said, that all rise again, suppose that all enjoy the same reward; he laid before even in the preceding verses the seeds of this thought, saying, “But each in his own order.” But he brings it out here also more clearly, saying,
“But there is one flesh of men, another flesh of beasts, another of birds, and another of fishes.”
And what means he by these expressions? Wherefore from the resurrection of the body did he throw himself into the discourse of the stars and the sun? He did not throw himself out, neither did he break off from his purpose; far from it: but he still keeps to it. For whereas he had established the doctrine concerning the resurrection, he intimates in what follows that great will be then the difference of glory, though there be but one resurrection. And for the present he divides the whole into two: into “bodies celestial,” and “bodies terrestrial.” For that the bodies are raised again, he signified by the corn: but that they are not all in the same glory, he signifies by this. For as the disbelief of the resurrection makes men supine, so again it makes them indolent to think that all are vouchsafed the same reward. Wherefore he corrects both. And the one in the preceeding verses he had completed; but this he begins now. And having made two ranks, of the righteous and of sinners, these same two he subdivides again into many parts, signifying that neither righteous nor sinners shall obtain the same; neither righteous men, all of them, alike with other righteous, nor sinners with other sinners.
Now he makes, you see, first, one separation between righteous and sinners, where he says, “bodies celestial, and bodies terrestrial:” by the “terrestrial” intimating the latter, and by the “celestial,” the former. Then farther he introduces a difference of sinners from sinners, saying, “All flesh is not the same flesh, but there is one flesh of fishes, another of birds, and another of beasts.” And yet all are bodies; but some are in more, and some in lesser vileness. And that in their manner of living too, and in their very constitution.
And having said this, he ascends again to the heaven, saying, “There is one glory of the sun, and another glory of the moon.” For as in the earthly bodies there is a difference, so also in the heavenly; and that difference no ordinary one, but reaching even to the uttermost: there being not only a difference between sun and moon, and stars, but also between stars and stars. For what though they be all in the heaven? yet some have a larger, others a less share of glory. What do we learn from hence? That although they be all in God’s kingdom, all shall not enjoy the same reward; and though all sinners be in hell, all shall not endure the same punishment. Wherefore he added,
“So,” How? with considerable difference.
[5.] “It is sown in corruption, it is
raised in incorruption.” And observe his consideration. As in
the case of seeds, he used the term proper to bodies, saying, “it
is not quickened, except it die:” so in the case of bodies, the
expression belonging to seeds, saying, “it is sown in corruption,
it is raised in incorruption.” He said not, “is produced φύεται.
“It is sown in weakness.” For before thirty days the whole is gone, and the flesh cannot keep itself together nor hold out for one day. “It is raised in power.” For there shall nothing prevail against it for all the future.
Here is why he stood in need of those former analogies, lest many on hearing of these things, that they are “raised in incorruption and glory and power,” might suppose that there is no difference among those who rise again. For all indeed rise again, both in power and in incorruption; and in this glory of their incorruption yet are not all in the same state of honor and safety.
What sayest thou? Is not “this” body
spiritual? It is indeed spiritual, but that will be much more
so. For now oftentimes both the abundant grace of the Holy Ghost
flies away on men’s committing great sins; and again, the Spirit
continuing present, the life τῆς ψυχῆς ἡ ζωὴ:
“the life of the animal soul:” alluding to the threefold
being of the perfect man, in spirit, and soul, and body: c.f.
τούτου χωρίς. i.e.,
the remains, when deprived of the natural life, are an empty vessel
without the Holy Ghost, in that Its quickening Power is not put
forth in them for the time. i.e. It is true the body may be called
spiritual, because of the Spirit’s indwelling: but it is not
wholly and entirely so. For sometimes the Spirit leaves men when
they sin, and even when the Spirit does not leave them, vitality
leaves the body, which then becomes untenanted; whereas at the
resurrection the body being quickened, the Spirit remains in them
for ever. [This seems to be a satisfactory explanation of a
passage difficult in the original, (satis tenebricosa as Dr.
Field says,) and quite uncertain as to the text. C.]
For either it was some such thing which he intimated by saying, “a spiritual body,” or that it shall be lighter and more subtle and such as even to be wafted upon air; or rather he meant both these. And if thou disbelieve the doctrine, behold the heavenly bodies which are so glorious and (for this time) so durable, and abide in undecaying tranquillity; and believe thou from hence, that God can also make these corruptible bodies incorruptible and much more excellent than those which are visible.
[6.]
And yet the one indeed is written, but the other not
written. How then said he, “it is written?” He modified the
expression according to the issue of events: as he is wont
continually to do: and indeed as it is the way of every
prophet. For so Jerusalem, the prophet said, should be “called
a city of righteousness;” (
And these things he said that thou mayest learn that
the signs and pledges both of the present life and of that which is
to come have already come upon us; to wit, of the present life,
Adam, and of the life to come, Christ. For since he sets down the
better things as matters of hope, he signifies that their beginning
hath already come to pass, and their root and their fountain been
brought to light. But if the root and the fountain be evident to
all, there is no need to doubt of the fruits. Wherefore he saith,
“The last Adam became a life-giving Spirit.” And elsewhere
too, He “shall quicken your mortal bodies through His Spirit that
dwelleth in you.” (
Further, lest any should say, “why are the
worse things the elder? and why hath the one sort, to wit, the
natural, come to pass not merely as far as the first-fruits, but
altogether; the other as far as the first-fruits only?”—he
signifies that the principles also of each were so ordered i.e. Why does the worst principle come first? Why
is the natural principle wholly developed not only in Adam, the
first-fruits, but in us and all mankind? And why is the spiritual
principal which is to produce the resurrection, not yet developed
in us, but only in Christ our first-fruits? The answer is, So is
the will of God, by whose ordinance it is that the natural should
come first, the spiritual afterwards.
And he saith not, why, but is content with
[7.] Since then we are to enjoy so great blessings, let us take our station in this array, and bewail not the departed, but rather those that have ended their life ill. For so the husbandman, when he sees the grain dissolving, doth not mourn; rather, as long as he beholds it continuing solid in the ground he is in fear and trembling, but when he sees it dissolved rejoices. For the beginning of the future crop is its dissolving. So let us also then rejoice when the corruptible house falls, when the man is sown. And marvel not if he called the burial “a sowing;” for, in truth, this is the better sowing: inasmuch as that sowing is succeeded by deaths and labors and dangers and cares; but this, if we lived well, by crowns and rewards; and that, by corruption and death but this by incorruption and immortality, and those infinite blessings. To that kind of sowing there went embraces and pleasures and sleep: but to this, only a voice coming down from heaven, and all is at once brought to perfection. And he that rises again is no more led to a life full of toil, but to a place where anguish and sorrow and sighing are fled away.
If thou requirest protection and therefore mournest thy husband, betake thyself to God, the common Protector and Saviour and Benefactor of all, to that irresistible alliance, to that ready aid, to that abiding shelter which is every where present, and is as a wall unto us on every side.
“But your intercourse was a thing desirable and lovely.” I too know it. But if thou wilt trust sound reason with this grief, and wilt consider with thyself who hath taken him away, and that by nobly bearing it thou offerest thy mind as a sacrifice to our God, even this wave will not be too strong for thee to stem. And that which time brings to pass, the same do thou by thy self-command. But if thou shalt yield to weakness, thine emotion will cease indeed in time, but it will bring thee no reward.
And together with these reasons collect also
examples, some in the present life, some in the Holy Scriptures.
Consider that Abraham slew his own son, and neither shed a tear nor
uttered a bitter word. “But he,” you say, “was
Abraham.” Nay, thou surely hast been called to a nobler field
of action μεὶζονα σκάμματα.
[8.] “But I know not whither he hath
gone,” say you. Wherefore knowest thou not, tell me? For
according as he lived well or otherwise, it is evident whither he
will go. “Nay, on this very account I lament,” say you,
“because he departed being a sinner Bingham observes, lib. xv. cap. 3. sect. 16.
“Another reason for praying for the dead was, they conceived all
men to die with some remainders of frailty and corruption, and
therefore desired that God would deal with them according to His
mercy, and not in strict justice according to their merits.”
“These prayers,” he proceeds to say, see lib. xxiii. cap. 3.
sect. 3. and 13. “are not made upon the Romish supposition of the
soul’s being in purgatory or any place of torment, but on
principles that perfectly overthrow it.” For they call those
for whom they offer, Saints including among them the Blessed
Virgin, the Apostles and Prophets: and they represent them as
having ‘pleased God,’ “being at rest,” “sleeping in
Christ,” “departed in His Faith,” and other equivalent
expressions. Vid. Brett’s Liturgies, p.
270–272. Ed. 1838. See also Bp. Bull, vol. ii. 261. Oxford
Ed.
But grant that he departed with sin upon him,
even on this account one ought to rejoice, that he was stopped
short in his sins and added not to his iniquity; and help him as
far as possible, not by tears, but by prayers and supplications and
alms and offerings. For not unmeaningly have these things been
devised, nor do we in vain make mention of the departed in the
course of the divine mysteries, and approach God in their behalf,
beseeching the Lamb Who is before us, Who taketh away the sin of
the world;—not in vain, but that some refreshment may thereby
ensue to them. Not in vain doth he that standeth by the altar cry
out when the tremendous mysteries are celebrated, “For all that
have fallen asleep in Christ, and for those who perform
commemorations in their behalf These expressions are not verbatim
either in St. Chrysostom’s or in any other of the Liturgies
translated by Brett, but in substance they are in all.
Let us then give them aid and perform
commemoration for them. For if the children of Job were purged by
the sacrifice of their father, why dost thou doubt that when we too
offer for the departed, some consolation arises to them? since God
is wont to grant the petitions of those who ask for others. And
this Paul signified saying, “that in a manifold Person ἐν
πολλῷ προσωπῷ: “in a great Person,” “the Person of
a manifold Being, i.e., of the whole Church.” The common
reading is ἐκ πολλῶν
προσώπων. St. Chrysostom may have thought that the
Apostle was alluding to the Liturgical Service as the voice of the
whole mystical Body of Christ. See his comment on the place in
Hom. 2 on 2 Cor. §. 3, 4. Ed. Bened. [The singular reading of
Chrysostom in this place does not seem to be sustained by any Greek
mss., but is represented in several
codices of the old Itala version. On the principle of the
durior lectio it might claim attention, but surely on no other
ground. C.] συγγνωμήν.
[9.] Is it then that thou art become desolate and hast lost a protector? Nay, never mention this. For thou hast not surely lost thy God. And so, as long as thou hast Him, He will be better to thee than husband and father and child and kinsman: since even when they were alive, He it was who did all things.
These things therefore think upon, and say
with David, “The Lord is my light and my Saviour σωτὴρ LXX.
Or hast thou lost a child? Thou hast not
lost it; say not so. This thing is sleep, not death; removal, not
destruction; a journeying from the worse unto the better The same idea is thus expressed by
Tertullian. “Why mourn, if thy faith be that he hath not
perished? Why bear impatiently his being withdrawn for a
while, of whom thou believest that he will return? It is but a
journey, which thou accountest death. It is not meet to mourn for
him who is gone before, but simply to miss him and long for
him.” De Patient. c. 9.
This also do thou, and consider with thyself that man hath not taken him, but God who made him, who more than thyself cares for him and knows what is good for him: who is no enemy nor lier-in-wait. See how many, living, have made life intolerable to their parents. “But seest thou not the right-hearted ones?” say you. I see these too, but even these are not so safe as thy child is. For though they are now approved, yet it is uncertain what their end will be; but for him thou hast no longer any fear, nor dost thou tremble lest anything should happen to him or he experience any change.
These things also do thou consider respecting a good wife and guardian of thine house, and for all things give thanks unto God. And even if thou shalt lose a wife, give thanks. Perhaps God’s will is to lead thee to continence, He calls thee to a nobler field of conflict, He was pleased to set thee free from this bond. If we thus command ourselves, we shall both gain the joy of this life and obtain the crowns which are to come, &c. &c.
The first man is of the earth, earthy: the second man is the Lord from heaven.
Having said that
“the natural was first,” and “the spiritual afterward,” he
again states another difference, speaking of “the earthy” and
“the heavenly.” For the first difference was between the
present life and that which is to come: but this between that
before grace and that after grace. And he stated it with a view
to the most excellent way of life, saying,—(for to hinder men, as
I said, from such confidence in the resurrection as would make them
neglectful of their practice and of perfection, from this topic
also again he renders them anxious and exhorts to virtue,
saying,)—“The first man is of the earth, earthy; the second man
is the Lord from heaven:” calling the whole by the name of
“man i.e., embodying as it were the whole of the two
states of being which he is describing in the personal appellation
of Man: as in the phrase, Old Man and New Man: &c.
What then? Did not This Man too die? He died indeed, but received no injury therefrom, yea rather by this He put an end to death. Seest thou how on this part of his subject also, he makes use of death to establish the doctrine of the resurrection? “For having, as I said before, the beginning and the head,” so he speaks, “doubt not of the whole body.”
Moreover also he frames hereby his advice concerning the best way of living, proposing standards of a lofty and severe life and of that which is not such, and bringing forward the principles of both these, of the one Christ, but of the other Adam. Therefore neither did he simply say, “of the earth,” but “earthy,” i.e., “gross, nailed down to things present:” and again with respect to Christ the reverse, “the Lord from heaven.”
[2.] But if any should say, “therefore the
Lord hath not a body As the Manichees did, and before them the Gnostic
sects.
φορέσωμεν. This
reading is supported, according to Scholz, by the Alexandrian and
six other uncial mss. It is found in
several versions, and has the authority of Irenæus, Origen, Basil,
Tertullian, Cyprian, and other Fathers. In favor of the reading
in our text, φορέσομεν, is
the Vatican mss. with others of less
authority. Theodoret’s words are remarkable; “φορέσομεν, He used the expression prophetically
not hortatively.” [Chrysostom’s reading is adopted by nearly
all recent editors, but given only in the margin by the Rev. Ver.
The external evidence is decidedly in its favor, but not the
internal. C.]
But besides this, I would fain ask thee, is it of nature that it is said, “he that is of the earth, earthy,” and, “the Lord from heaven?” “Yea,” saith one. What then? Was Adam only “earthy,” or had he also another kind of substance congenial with heavenly and incorporeal beings, which the Scripture calls “soul,” and “spirit?” Every one sees that he had this also. Therefore neither was the Lord from above only although He is said to be “from heaven,” but He had also assumed our flesh. But Paul’s meaning is such as this: “as we have borne the image of the earthy,” i.e., evil deeds, “let us also bear the image of the heavenly,” the manner of life which is in the heavens. Whereas if he were speaking of nature, the thing needed not exhortation nor advice. So that hence also it is evident that the expression relates to our manner of life.
Wherefore also he introduces the saying in the
manner of advice and calls it an “image,” here too again
showing that he is speaking of conduct, not of nature. For
therefore are we become earthy, because we have done evil: not
because we were originally formed “earthy,” but because we
sinned. For sin came first, and then death and then the sentence,
“Dust thou μάζης καὶ
φυράματος.
But enough: for why need I labor overmuch in the proof of this, when the apostle himself goes on to unfold the thought to us, thus saying,
Seest thou how he explains himself again, relieving
us of the trouble? which he often doth: for by flesh he here
denotes men’s evil deeds, which he hath done also elsewhere; as
when he saith, “But ye are not in the flesh:” and again,
“So then they that are in the flesh cannot please God.”
( κληρονομὴ rec. text.
[3.] Next, having completed his advice concerning our manner of life, according to his constant custom blending closely subject with subject, he passes again to the doctrine of the resurrection of the body: as follows:
It is something awful and ineffable and which all know not, which he is about to speak of: which also indicates the greatness of the honor he confers on them; I mean, his speaking mysteries to them. But what is this?
“We shall not all sleep, but we shall all be changed.” He means as follows: “we shall not all die, ‘but we shall all be changed,’” even those who die not. For they too are mortal. “Do not thou therefore because thou diest, on this account fear,” saith he, “as if thou shouldest not rise again: for there are, there are some who shall even escape this, and yet this suffices them not for that resurrection, but even those bodies which die not must be changed and be transformed into incorruption.”
After he had discoursed much of the resurrection, then opportunely he points out also its very marvellous character. As thus: “not this only,” saith he, “is wonderful that our bodies first turn to corruption, and then are raised; nor that the bodies which rise again after their corruption are better than these present ones; nor that they pass on to a much better state, nor that each receives back his own and none that of another; but that things so many and so great, and surpassing all man’s reason and conception, are done “in a moment,” i.e., in an instant of time: and to show this more clearly, “in the twinkling of an eye,” saith he, “while one can wink an eyelid.” Further, because he had said a great thing and full of astonishment; that so many and so great results should take place so quickly; he alleges, to prove it, the credibility of Him who performs it; as follows, “For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” The expression, “we,” he uses not of himself, but of them that are then found alive.
Thus lest any, hearing that “flesh and blood cannot inherit the kingdom of God,” should suppose that our bodies do not rise again; he adds, “this corruptible must put on incorruption, and this mortal must put on immortality.” Now the body is “corruptible,” the body is “mortal:” so that the body indeed remains, for it is the body which is put on; but its mortality and corruption vanish away, when immortality and incorruption come upon it. Do not thou therefore question hereafter how it shall live an endless life, now that thou hast heard of its becoming incorruptible.
[4.]
Thus, since he was speaking of great and secret
things, he again takes prophecy ( εἰς νίκος; i.e. εἰς τέλος.
Seest thou his noble soul? how even as one who is offering sacrifices for victory, having become inspired and seeing already things future as things past, he leaps and tramples upon death fallen at his feet, and shouts a cry of triumph over its head where it lies, exclaiming mightily and saying, “O death, where is thy sting? O grave, where is thy victory?” It is clean gone, it is perished, it is utterly vanished away, and in vain hast thou done all those former things. For He not only disarmed death and vanquished it, but even destroyed it, and made it quite cease from being.
Seest thou how the discourse is of the death of the body? therefore also of the resurrection of the body. For if these bodies do not rise again, how is death “swallowed up?” And not this only, but how is “the law the power of sin?” For that “sin” indeed is “the sting of death,” and more bitter than it, and by it hath its power, is evident; but how is “the law also the power” thereof? Because without the law sin was weak, being practised indeed, but not able so entirely to condemn: since although the evil took place, it was not so clearly pointed out. So that it was no small change which the law brought in, first causing us to know sin better, and then enhancing the punishment. And if meaning to check sin it did but develop it more fearfully, this is no charge against the physician, but against the abuse of the remedy. Since even the presence of Christ made the Jews’ burden heavier, yet must we not therefore blame it, but while we the more admire it, we must hate them the more, for having been injured by things which ought to have profited them? Yea, to show that it was not the law of itself which gives strength to sin, Christ Himself fulfilled it all and was without sin.
But I would have thee consider how from this topic also he confirms the resurrection. For if this were the cause of death, viz. our committing sin, and if Christ came and took away sin, and delivered us from it through baptism, and together with sin put an end also to the law in the transgression of which sin consists, why doubtest thou any more of the resurrection? For whence, after all this, is death to prevail? Through the law? Nay, it is done away. Through sin? Nay, it is clean destroyed.
For the trophy He Himself erected, but the crowns He hath caused us also to partake of. And this not of debt, but of mere mercy.
[5.] μου ἀγαπητοὶ,
omitted.
Just and seasonable is this exhortation after all that had gone before. For nothing so disquiets as the thought that we are buffeted without cause or profit.
“Always abounding in the work of the
Lord:” i.e., in the pure life. And he said not, “working
that which is good,” but “abounding;” that we might do it
abundantly μετὰ περιουσίας.
“Knowing that your labor is not in vain in the Lord.”
What sayest thou? Labor again? But followed by crowns, and those above the heavens. For that former labor on man’s expulsion from paradise, was the punishment of his transgressions; but this is the ground of the rewards to come. So that it cannot in fact be labor, both on this account and by reason of the great help which it receives from above: which is the cause of his adding also, “in the Lord.” For the purpose of the former was that we might suffer punishment; but of this, that we might obtain the good things to come.
Let us not therefore sleep, my beloved. For
it cannot, it cannot be that any one by sloth should attain to the
kingdom of heaven, nor they that live luxuriously and softly. Yea
it is a great thing, if straining ourselves and “keeping under ὑποπιεζοντας.
Why then do we draw upon ourselves so great cares
over and above those of nature, and give ourselves more trouble,
and make our burden greater? Is it not enough, our having to care
for our food and clothing and houses? Is it not enough to take
thought for things necessary? Although even from these Christ
withdraws us, saying, “Be not anxious for your life what ye shall
eat, neither for your body what ye shall put on.” (
Know ye not before what a tribunal we are to
stand? Do ye not consider that both for our words and thoughts an
account is demanded of us, and we take no heed even to our
actions. “For whosoever looketh on a woman,” saith He, “to
lust after her hath already committed adultery with her.”
(
Wherefore I entreat and beseech, and lay hold of your very knees, that whilst we have this scant viaticum of life, you would be pricked in your hearts by what has been said, that you would be converted, that you would become better men; that we may not, like that rich man, lament to no purpose in that world after our departure, and continue thenceforth in incurable wailings. For though thou shouldest have father or son or friend or any soever who hath confidence towards God, none of these shall ever deliver thee, thine own works having destroyed thee. For such is that tribunal: it judges by our actions alone, and in no other way is it possible there to be saved.
And these things I say, not to grieve you nor
to throw you into despair, but lest nourished by vain and cold
hopes, and placing confidence in this person or that, we should
neglect our own proper goodness. For if we be slothful, there
will be neither righteous man nor prophet nor apostle nor any one
to stand by us; but if we have been earnest, having in sufficiency
the plea which comes from each man’s own works τὴν ἀπὸ τῶν ἔργων
συνηγορίαν.
Now concerning the collection for the saints, as I gave order to the Churches of Galatia, so also do ye.
Having completed his discourse concerning doctrines, and being about to enter upon that which belongs rather to morals, he dismisses every thing else and proceeds to the chief of good things, discoursing about alms. Nor does he discuss morals in general, but when he hath treated of this matter alone, he leaves off. A thing however obviously unlike what he did every where else; for of alms and of temperance and of meekness and of long-suffering and of all the rest, he treats in the other Epistles in the conclusion. For what reason then doth he handle here this part only of practical morality? Because the greater part also of what had been spoken before was of an ethical nature: I mean, where he chastised the fornicator; where he was correcting those who go to law among Gentiles; where he terrified the drunkards and the gluttons; where he condemned the seditious, the contentious, and those who loved to have the preeminence; where those who unworthily approach the Mysteries were delivered over by him unto that intolerable sentence; where he discoursed concerning love. For this cause, I say, the subject which most pressed on him, viz. the aid required for the saints, this alone he mentions.
And observe his consideration. When he had persuaded them concerning the resurrection, and made them more earnest, then and not till then he discusses this point also.
It is true indeed that on these matters he had
spoken to them before, when he said, “If we sowed unto you
spiritual things, is it a great matter if we shall reap your carnal
things?”
And he calls the collection λογίαν (a “contribution,”) immediately from the very first making out the things to be easy. For when contribution is made by all together, that becomes light which is charged upon each.
But having spoken about the collection, he did not
say immediately, “Let every one of you lay up in store with
himself;” although this of course was the natural consequence;
but having first said, “As I gave order to the Churches of
Galatia,” he added this, kindling their emulation by the account
of the well-doings of others, and putting it in the form of a
narration. And this also he did when writing to the Romans; for
to them also while appearing to narrate the reason why he was going
away to Jerusalem, he introduces thereupon his discourse about
alms; “But now I go unto Jerusalem, ministering unto the
saints: for it hath been the good pleasure of Macedonia and
Achaia to make a certain contribution for the poor among the
saints.” (
[2.] “What then, I ask, didst thou give order about?”
Of this our treasury το γαζοφυλακίον,
Bingham, viii. 7. 11. says, “The Church had her
gazophylacia, or Treasuries, as well as the Temple; which
appears from a Canon of the Fourth Council of Carthage,” (93.
ap. Harduin. i. 984.) “which forbids the offerings of persons
at variance with one another to be received either in the
Treasury or the Sanctuary. So that the Treasury was a
distinct place from the Corban in the Sanctuary.…Here all such
offerings of the people were laid up as were not thought proper to
be brought to the Altar.” He further refers to the
Apostolical Canons, 4 and 5, “That beside Bread and Wine,
nothing should be brought to the Altar, save only new ears of corn
and grapes, and oil for the lamps, and incense for the time of the
oblation. But all other fruits should be sent εἰς οἷκον, to the Repository, or Treasury it
may be, as first-fruits for the Bishop and Presbyters, and not be
brought to the Altar, but be by them divided among the Bishops and
Clergy.” See Harduin, i. 10.
[3.] Now I am aware that many of this congregation
will again find fault with me when I treat of these subjects, and
say, “Be not, I beseech you, be not harsh and disagreeable to
your audience. Make allowances for their disposition; give way to
the mind of the hearers. For in this case you really do put us to
shame; you make us blush.” But I may not endure such words:
since neither was Paul ashamed to be continually troublesome upon
such points as these and to speak words such as mendicants use. I
grant indeed that if I said, “give it me,” and “lay it up in
my house,” there might perchance be something to be ashamed of in
what I said: hardly however even in that case; for “they who
wait upon the altar,” we read, “have their portion with the
altar.” (c.
[4.] But that my argument may both be more
forcible and more effective, I will take Paul for my comrade, and
like him will discourse and say, “Let each one of you lay by him
in store, as he may prosper.” Now observe also how he avoids
being burdensome. He said not, “so much,” or “so much,”
but “as he may prosper,” whether much or little. Neither said
he, “what any one may have gained,” but, “as he may
prosper:” signifying that the supply is of God. And not only
so, but also by his not enjoining them to deposit all at once, he
makes his counsel easy: since the gathering little by little
hinders all perception of the burden λειτουργία. πολλὴν τὴν
προθεσμίαν.
χάριν.
He said not, “this person,” and
“that,” but, “whomsoever ye shall approve,” whomsoever you
shall choose, thus freeing his ministration from suspicion.
Wherefore to them he leaves the right of voting in the choice of
those who are to convey it. He is far enough from saying, “The
payment is yours, but the privilege of selecting those who are to
carry it is not yours.” Next, that they might not think him
quite absent, he adds his letters, saying, “Whomsoever you
approve, I will send with letters.” [Chrysostom evidently understood the verse in the
sense found in the margin of the Revised Version. C.]
Here again he exhorts them to liberality. As thus: “if it be so much,” saith he, “as to require my presence also, neither will I decline this.” But he did not in the first instance promise this, nor say, “When I am come I will carry it.” For he would not have made so much of it, if he had so set it down from the first. Afterwards however he adds it well and seasonably. Here then you have the reason why he did not immediately promise, nor yet altogether hold his peace concerning it: but having said, “I will send,” then at length he adds himself also. And here too again he leaves it to their own decision; in saying, “If it be meet for me to go also:” whereas this rested with them, namely, to make their collection large; so large even, as to affect his plans and cause him in person to make the journey.
[5.]
“That ye may set me forward on my journey wheresoever I go.” This also is a mark of love, and great strength of affection.
Now these things he said, both to signify his love and also to terrify the sinners, not however openly, but with outward demonstration of friendship.
As we should expect, he tells them all exactly, informing them as friends. For this too is a mark of friendship to say the reason why he was not with them, why he delayed, and where he was staying.
Now if it was “great,” how could there be “adversaries?” Why on this very account the adversaries were many, because men’s faith was great; because the entrance was great and wide. But what means, “A great door?” There are many prepared to receive the faith, many ready to approach and be converted. There is a spacious entrance for me, things being now come to that point that the mind of those approaching is at its prime for the obedience of the faith. On this account, vehement was the blast of the breath of the devil, because he saw many turning away from him.
You see then on both accounts it was needful for him to stay; both because the gain was abundant, and because the struggle was great.
And herewith also he cheered them up, namely, by
saying, that henceforth the word works every where and springs up
readily. And if there be many who plot against it, this also is a
sign of the advance of the Gospel. For at no time doth that evil
demon wax fierce, except on seeing his goods made spoil of
abundantly. (
[6.] Let us then, when we desire to effect any thing great and noble, not regard this, the greatness of the labor which it brings, but let us rather look to the gain. Mark, for instance, Paul, not therefore lingering, not therefore shrinking back, because “there were many adversaries;” but because “there was a great door,” pressing on and persevering. Yea, and as I was saying, this was a sign that the devil was being stripped, for it is not, depend on it, by little and mean achievements that men provoke that evil monster to wrath. And so when thou seest a righteous man performing great and excellent deeds, yet suffering innumerable ills, marvel not; on the contrary, one might well marvel, if the devil receiving so many blows were to keep quiet and bear the wounds meekly. Even as you ought not to be surprised were a serpent, continually goaded, to grow fierce and spring on the person that goaded it. Now no serpent steals on you so fierce as the devil, leaping up against all; and, like a scorpion with its sting raised, he raises himself upright. Let not this then disturb you: since of course he that returns from war and victory and slaughter must needs be bloody, and oftentimes also have received wounds. Do thou, then, for thy part, when thou seest any one doing alms and performing numberless other good works and so curtailing the power of the devil, and then falling into temptations and perils; be not troubled thereupon. This is the very reason why he fell into temptations, because he mightily smote the devil.
“And how did God permit it?” you will say. That he might be crowned more signally: that the other might receive a severer wound. For when after benefits conferred a man suffers, and that grievously, and yet continually gives thanks, it is a blow to the devil. For it is a great thing, even when our affairs are flowing on prosperously, to show mercy and to adhere to virtue: but it is far greater in grievous calamity not to desist from this noble occupation; this is he who may be most truly said to do so for God’s sake. So then, though we be in peril, beloved, though we suffer ever so greatly, let us with the greater zeal apply ourselves to our labors for virtue’s sake. For this is not at all the season for retribution.
Here then let us not ask for our crowns, lest when
the crowns come in their season, we diminish our recompense. For
as in the case of artificers, they who support themselves and work
receive higher pay; while those who have their maintenance with
their employers, are curtailed in no small part of the wages; so
also in regard to the saints: he that doth immense good and
suffers extreme evil hath his reward unimpaired and a far more
abundant recompense, not only for the good things which he hath
done, but also for the evil which he hath suffered. But he that
enjoys rest and luxury here, hath not
But to explain myself more clearly: suppose two
rich merciful men, and let them give to the poor: then let one
continue in his riches and enjoy all prosperity: the other fall
into poverty and diseases and calamities, and give God thanks.
Now when these are gone away into the other world, which will
receive the greater reward? Is it not quite plain that it will be
he who is sick and in adversity, seeing that though he did well and
suffered ill, he felt not according to human infirmity? I suppose
this is plain to every one. And, in truth, this is the adamantine
statue, this is the considerate servant. (See S.
Let us then not be troubled when we see that such an one who invited widows and made continual feasts lost his house by fire, or sustained some other such like disaster. Yea, for this very thing he shall receive his reward. For even Job was not so much admired for his alms-deeds as he was for his sufferings afterwards. For this reason his friends also are little esteemed and deemed of no account; because they sought for the recompenses of the present world, and with a view to this gave sentence against the just man. Let us then not seek for our return here; let us not become poor and needy; since surely it is of extreme meanness, when heaven is proposed, and things which are above the heaven, to be looking round on the things which are here. Let us not by any means do so; but whichsoever of unexpected things come upon us, hold we fast the commands of God continually, and obey the blessed Paul.
[7.] And let us make a little chest for the
poor at home; and near the place at which you stand praying, there
let it be put: and as often as you enter in to pray, first
deposit your alms, and then send up your prayer; and as you would
not wish to pray with unwashen hands S. Chrys. on St. The custom here alluded to may perhaps explain the
traditional wish or invocation. “Matthew, Mark, Luke, and John, “Bless the bed that I lie
on.” The reading seems corrupt. It is rendered as if
it were διὰ τοῦτο καὶ παρὰ τῇ κλίνῇ
κείσθω τὸ κιβώτιον.
Will you have mention also of the resources
out of which you should make your deposits, so as in this respect
also to make this kind of contribution easy? The handicraft man,
for instance, the sandal-maker, or the leather-cutter, or the
brass-founder, or any other artificer,—when he sells any article
of his trade, let him give the first-fruits of its price unto
God: let him cast in a small portion here, and assign something
to God out of his portion, though it be rather scanty μεριζέσθω πρὸς τον Θεὸν ἐξ
ἐλάττονος μοίρας. Among whom it was a common saying, “Tithes
are the Hedge of the Law.” Hooker, E. P. v. 79. 8. See
S.
Yea, and if we establish ourselves in this kind of habit, we are ever after stung by our conscience if ever we omit this rule; and after a while we shall not even think it a hard thing; and by degrees we shall arrive at the greater things, and by practising how to despise wealth, and by pulling up the root of evils, we shall both pass the present life in peace, and obtain the life to come; which may it be the portion of us all to attain unto, &c. &c.
Now if Timothy come to you πρὸς ὑμᾶς not in rec.
text.
Perhaps some one may
think there is something unworthy of Timothy’s courage in this
piece of advice. But not on Timothy’s account is this said, but
for the hearers’ sake: lest by their design against him they
should hurt themselves: since he for his part had his station
always in the way of dangers πρός κινδύνους ἦν
παρεμβεβλημένος.
“For as a child serveth a father,” saith he,
“so he served with me in furtherance of the Gospel.” (
Then in virtue of his ministry he sets him forth as a person to be fully trusted; saying “For the work of the Lord he worketh.” That is; “look not,” saith he, “to this, his not being rich, namely, nor highly educated, nor old: but what commands are laid upon him, what work he is doing. ‘For the work of the Lord he worketh.’” And this serves him instead of all nobility and wealth and age and wisdom.
And he is not content with this, but adds, “Even as I also.” And some way above, “Who is my beloved son and faithful in the Lord; he shall put you in remembrance of my ways in Christ.” Seeing then that he was both young, and had been singly entrusted with the improvement of so numerous a people, both of which things tended to bring him into contempt, he adds, as we might expect,
“That he may come unto me: for I expect him with the brethren.” This also was the language of one that would alarm them. That is, in order that they might become more considerate, as knowing that all would be told him whatever Timothy’s treatment might be, he adds therefore, “for I expect him.” And besides, hereby he both shows that Timothy is worthy of their confidence; since being on the point of departing he waits for him; and also signifies the love which he hath towards them, it appearing that for their sakes he sent away one so useful to him.
This man appears to have been both well-educated and
also older than Timothy. Lest they should say then, “For what
possible reason did he not send the man grown, but the youth
instead of him?” observe how he softens down this point also,
both calling him a brother, and saying that he had besought him
much. For lest he should seem to have held Timothy in higher
honor than him and to have exalted him more, and on this account
not to have sent him, and cause their envy to burst out more
abundantly, he adds, “I besought him much to come.” What
then: did not the other yield nor con
[2.] Afterwards indicating that not in the teachers but in themselves they ought to have their hopes of salvation, he saith,
Not in the wisdom which is without: for there it is not possible to stand, but to be borne along; even as “in the faith” ye may “stand.” “Quit you like men, be strong.” “Let all that ye do be done in love.” Now in saying these things, he seems indeed to advise; but he is reprimanding them as indolent. Wherefore he saith, “Watch,” as though they slept; “Stand,” as though they were rocking to and fro: “Quit you like men,” as though they were playing the coward: “Let all that ye do be done in love,” as though they were in dissensions. And the first caution refers to the deceivers, viz., “Watch,” “stand:” the next, to those who plot against us, “Quit you like men:” the third, to those who make parties and endeavor to distract, “Let all that ye do be done in love;” which thing is “the bond of perfectness,” and the root and fountain of all blessings.
But what means, “All things in love?” “Whether any one rebuke,” saith he, “or rule or be ruled, or learn or teach, let all be in love:” since in fact all the things which have been mentioned arose from neglect of it. For if this had not been neglected, they would not have been puffed up, they would not have said, “I am of Paul, and I of Apollos.” If this had existed, they would not have gone to law before heathens, or rather they would not have gone to law at all. If this had existed, that notorious person would not have taken his father’s wife: they would not have despised the weak brethren; there would have been no factions among them; they would not have been vain-glorious about their gifts. Therefore it is that he saith, “Let all things be done in love.”
[3.]
In the beginning too he mentions this man, saying,
“I baptized also the home of Stephanas:” and now he speaks of
him as “the first-fruits” not of Corinth only, but also of all
Greece. And this too is no small encomium that he was the first
to come to Christ. Wherefore also in the Epistle to the Romans,
praising certain persons on this account, he said, “Who also were
in Christ before me.” (
And not from hence only, but from another topic likewise he indicates their piety, i.e., from their having filled their whole house also with godliness.
And that they flourished in good works also, he declares by what follows, saying, “They have set themselves to minister unto the saints.” Hear ye, how vast are the praises of their hospitality? For he did not say, “they minister,” but, “have set themselves:” this kind of life they have chosen altogether, this is their business in which they are always busy.
“That ye also be in subjection unto such, that is, “that ye take a share with them both in expenditure of money, and in personal service: that ye be partakers with them.” For both to them the labor will be light when they have comrades, and the results of their active benevolence will extend to more.
And he said not merely, “be fellow-helpers,” but added, “whatsoever directions they give, obey;” implying the strictest obedience. And that he might not appear to be favoring them, he adds, “and to every one that helpeth in the work and laboreth.” “Let this,” saith he, “be a general rule: for I do not speak about them individually, but if there be any one like them, let him also have the same advantages.” And therefore when he begins to commend, he calls upon themselves as witnesses, saying, “I beseech you, ye know the house of Stephanas.” “For ye also yourselves are aware,” saith he, “how they labor, and have no need to learn from us.”
Thus, since it was natural for them to be
“Aquila and Priscilla salute you much in the Lord;”—for with them he was lodging, being a tent-maker—“with the Church which is in their house.” This thing too is no small excellency, that they had made their very house a Church.
[4.] [It seems quite certain that the orator was
incorrectly reported here. For this direction is found in the
Second Epistle ( That is, the kiss of peace, constantly used as part
of the ceremonial of the holy Eucharist; as appears by all the
Primitive Liturgies.
By this one word he strikes fear into all: those who made their members the members of an harlot; those who put stumbling blocks in the way of their brethren by the things offered in sacrifice unto idols; those who named themselves after men; those who refuse to believe the resurrection. And he not only strikes fear, but also points out the way of virtue and the fountain of vice, viz. that as when our love towards Him hath become intense, there is no kind of sin but is extinguished and cast out thereby; so when it is too weak, it causes the same to spring up.
“Maran atha.” [Chrysostom gives correctly the object of
this solemn utterance. It was surely to strike terror into all
who by contentiousness, by profligacy, by covetousness, by
litigiousness, by idolatry, by arrogance, or in any other way
showed that they were destitute of love to Jesus Christ, our Lord
and Saviour. For such there is no outlook in the future but
perdition. But the answers to the other questions proposed are
not so happy. The use of the East Aramæan term Maran atha
is hardly to be accounted for by supposing that the Apostle wished
to cross the conceit of the Corinthians in their Hellenic language
and wisdom, although it is harsh in Meyer to pronounce this
“singularly absurd.” In the absence of any direct clew to the
purpose it is well to accept the opinion of Calvin that the Apostle
roused by the gravity of the occasion could not satisfy himself
without clothing in the older and more sacred dialect the
tremendous truth which gave such solemn weight to the anathema. A
similar feeling seems to lie at the root of the use of the
corresponding terms, Abba in
So in regard to the meaning of
the words Maran atha. They can just as well bear the
rendering “The Lord cometh” as that which Chrysostom gives,
“The Lord has come” and the connection renders the latter far
more likely, notwithstanding Jerome, Erasmus and Castalio agree
with the Greek Fathers. Hence nearly all modern interpreters hold
that there is a reference to the final Parousia. It is a solemn
warning that the approaching advent of the Son of Man would bring
about the execution of the dreadful curse, just as in the 25th
chapter of Matthew the sentence of the cursed is said to be
announced and put in force when “the Son of Man comes in his
glory and all the angels with him.” The reference to the
incarnation has significance as emphasizing the greatness of the
sin of those who love not the Lord, but the reference to the Second
Advent has much more as it exhibits and enforces the certainty and
severity of the doom that awaits all such sinners. C.]
But what is the meaning of “Maran
atha?” “Our Lord is come.” For what reason then doth
he use this phrase in particular? To confirm the doctrine of the
Economy: out of which class of topics more than any other he hath
put together those arguments which are the seeds of the
Resurrection ἐξ ὧν
μὰλιστα τὰ σπέρματα τῆς ἀναστάσεως συντέθεικεν.
This is like a teacher, to help not only with advice, but also with prayers.
Thus to hinder them from thinking that in flattery to them he so ended, he saith, “In Christ Jesus.” It having nothing in it human or carnal, but being of a sort of spiritual nature. Wherefore it is thoroughly genuine. For indeed the expression was that of one who loves deeply. As thus; because he was separated from them as regards place, as it were by the stretching out of a right hand he incloses them with the arms of his love, saying, “My love be with you all;” just as if he said, “With all of you I am.” Whereby he intimates that the things written came not of wrath or anger, but of provident care, seeing that after so heavy an accusation he doth not turn himself away, but rather loves them, and embraces them when they are afar off, by these epistles and writings throwing himself into their arms.
[5.] For so ought he that corrects to do: since
he at least, who acts merely from anger is but satisfying his own
feeling; but he who after correcting the sinner renders also the
offices of love, shows that those words also, whatsoever he spake
in reproof, were words of fond affection. Just so let us too
chasten one another; and let neither the corrector be angry, (for
this belongs not to correction, but to passion,) nor let him that
is corrected take it ill. For what is done is healing, not
despite. Now if physicians use cautery and are not found fault
with, and that too, frequently, though they quite miss their
object; but even in their pain the subjects of the cautery and
amputation esteem as benefactors those who excite this pain; much
more ought he who receives reproof to be so disposed, and as to a
physician so to give heed to the corrector, and not as to an
enemy. And let us also who rebuke approach with great gentleness,
with great prudence. And if thou seest a brother committing sin,
as Christ commanded, make not your rebuke public, but “between
thee and him alone:” ( τηκόμενος.
Now that what I say may be plainer, let us put
an imaginary case and so try our rule. For God forbid that in
very deed we should be provided with such an illustration of it.
Suppose any brother dwelling in the same house with a virgin, in
honor and chastity, and yet not even so quite escaping evil
report. St. Chrysostom “attacked in the first instance
those ecclesiastics who, under pretence of charity, lived with
virgins, whom they treated as adopted sisters, who they called
‘subintroductæ’ or ἀδελφαὶ ἀγαπηταί. Their excuses were,
to assist a maiden left desolate without relations or friends; to
take care of her affairs, if rich, and to maintain her in charity,
if poor.…On the other hand, the clergy said they cast on them the
burden of their household, and those trifling cares for which women
are most proper, in order to be more at liberty for the offices of
their ministry. For the rest, they affirmed that in this intimacy
there was no sort of criminal liberty, not at all making the less
profession of continence. So Chrysostom maintained the contrary;
and we have two whole discourses of his on this subject, which seem
to have been written about this time,” the time of his promotion
to the see of Constantinople. Fleury, E. H. b. 20. §.
38.
But if thou sayest, “What? hath he no
understanding?” thou shalt hear from me that he hath not:
drunken as he is with his passion. For if in the heathen courts
of justice, The Areopagus, and other courts resembling it,
which allowed no appeals to the passions. ἀπὸ
προσώπου, “before the face.”
Yea, neither is it enough for our excuse that he hath understanding: since we too after our many and manifold exhortations have not been sufficient, nor proved useful, unto ourselves. Bear this in mind then in regard to him also that is in error; that it is natural he should receive the best counsel rather from thee than from himself.
And say not, “But what care I about these
things?” Fear thou him who first spoke this word; for the
saying, “Am I my brother’s keeper?” (
And whence comes this? “How do I know that I shall accomplish anything,” saith he, “though I speak and advise what is right.” But how is it clear that thou wilt do no good? Why, this again is extreme folly, while the end remains in obscurity to incur the manifold blame of confessed indifference. And yet God who foresees the future often speaks and doth no good; yet doth He not even so give up; and that, knowing that He shall not even persuade men. Now if He who knows beforehand that He shall win no advantage, ceases not from the work of correction, what excuse wilt thou have, who art completely ignorant of the future and yet faintest and art benumbed? Yea, and many have succeeded by frequent attempts: and when they most of all despaired, then did they most gain their point. And though thou shouldest gain no advantage, thou hast done thine own part.
Be not then inhuman, nor unmerciful, nor
careless: for that these words come of cruelty and indifference
is plain from what follows: viz. What is the reason that when one
of the members of thy body is in pain, thou sayest not, “What
care I?” Yet whence is it plain, that if it be taken due care
of, it is restored? And yet thou leavest nothing undone, that
even although thou profit not, thou mayest not have to blame
thyself for the omission of any thing which ought to have been
done. Hereupon I ask, are we to take such care for the members of
our body and to neglect those of Christ? Nay, how can such things
deserve pardon? For if I make no impression upon thee by saying,
“Have a care of thine own member;” in order that thou mayest
become better were it only through fear, I put thee in mind of the
body of Christ. But how can it be other than a matter of horror
to see His flesh putrefying, and neglect it? And if thou hadst a
slave or an ass afflicted with a mortifying sore, thou couldest not
have the heart to neglect it: but seest thou the Body of Christ
full of scurvy ψώρας.
[6.] Draw near to him whom I speak of, as dwelling with a virgin, and speak some small praise of thy brother, making it up from the other excellencies which he hath. And foment him with thy commendations as it were with warm water, and so mitigate the tumor of his wound. Speak of thyself also as wretched; accuse the common race of mankind; point out that we are all in sins; ask for pardon, saying, that thou art undertaking things too great for thee, but love persuades thee to dare all things. Then in giving thine advice, do it not imperiously, but in a brotherly way. And when by all these means thou hast reduced the swelling and soothed the pain arising from the cutting reproof which is in store for him, and when thou hast again and again deprecated and besought him not to be angry: when thou hast bound him down with these things, then use the knife; neither pressing the matter too close, nor yet undoing it; that he may neither fly off on the one hand, nor on the other think little of it. For if thou strike not to the quick thou hast done no good, and if thy blow be violent, thou makest him start away.
And let the matter of thine advice be brief, for there is no need of much teaching; but let the expressions of forbearance on the other hand be many and close upon one another. And continually have thou recourse to the topic of love; throwing into shade the painfulness of what thou sayest, and giving him his full power, and saying, “This is what I for my part advise and recommend; but about taking the advice thou art only judge: for I do not compel and force thee, but submit the whole thing to thine own discretion.”
If we so manage our reproof, we shall easily be able in correct those in error: even as what we now do is surely more like the conduct of wild beasts or irrational creatures than of men. For if any persons now perceive any one committing errors of this kind, with the person himself they do not at all confer, but themselves, like silly old women who have drunk too much, whisper with another. And the saying, “Get love for nothing, but do not get hatred for nothing,” hath not here any place in their opinion. But, when they have a fancy to speak evil, they mind not being “hated for nothing,” rather I should say, “being punished;” since it is not hatred alone that is hereby produced, but also punishment. But when there is need of correction, they allege both this, and innumerable other pretexts. Whereas then would be the time to think of these things, when thou speakest evil, when thou calumniatest; I mean the saying, “Be not hated for nothing,” and “I can do nothing,” and “it is no care of mine.” But as things are, in the former case, thou art vehemently and idly curious, and carest not for hatred and ills innumerable; but when thou shouldest be taking thought for the salvation of thy brother, then it is thy pleasure to be a sort of unofficious, inoffensive person. And yet from evil speaking arises hatred both on God’s part and on men’s; and this is no great care to thee: but by giving advice privately, and reproofs of that kind, both he and God will be made thy friends. And even should he hate thee, God goes on loving thee the rather on this account. Nay, in fact, not even so will he hate thee, as when his hatred came from thine evil speaking: but in that case he will avoid thee as a foe and an enemy, whereas now he will consider thee more venerable than any father. And if he apparently take it ill, inwardly and privately he will feel much obliged to thee.
[7.] Bearing in mind these things therefore
let us have a care of our own members, and not sharpen the tongue
against one another, nor speak words “which may do hurt, ῥήματα
καταποντισμοῦ.
These things I say, not in anxiety about those who
have an ill report falsely: for they are worthy even of crowns,
when they bear what is said nobly; but in anxiety for you that so
speak. For him that is evil reported of falsely, the Scriptures
pronounce “blessed;” but the evil-speaker they expel from the
holy Mysteries, nay even from the very precincts. For it is
“What then,” you will say, “if any one be daring and polluted, must we not correct him? must we not expose him?” We must both expose and correct: but in the way which I mentioned before. But if thou do it upbraiding him, take heed lest thine imitation of that Pharisee cause thee to fall into his state. For no advantage accrues from hence; none to thee who speakest, none to him who hears thee, none to the person accused. But the latter, for his part, becomes more reckless: since as long as he is unobserved, he is sensible of shame; but as soon as he becomes manifest and notorious, he casts off the curb also which that feeling imposed on him.
And the hearer will in his turn be yet more injured. For whether he be conscious to himself of good deeds, he becomes puffed and swoln up with the accusation brought against another; or of faults, he then becomes more eager for iniquity.
Thirdly, the speaker too himself will both incur the bad opinion of the hearer, and will provoke God to more anger against himself.
Wherefore, I beseech you, let us cast from us every word that is unsavory. If there be any thing good unto edification, this let us speak.
But hast thou a fancy to avenge thyself on the other
person? Why then punish thyself instead of him? Nay, do thou,
who art so earnestly seeking redress from those who have annoyed
thee, avenge thyself as Paul recommended to take vengeance. “If
thine enemy hunger, feed him; if he thirst, give him drink.”
(
Wherefore if that other speak evil, answer him
with praises and commendations. For so wilt thou be able both to
take vengeance on him, and wilt deliver thyself from evil
surmising. Since he that feels pain at hearing ill of himself, is
thought to be so affected because of some consciousness of evil:
but he that laughs to scorn what is said, exhibits a most
unquestionable token of his not being conscious to himself of any
evil thing. [It is impossible to read this Homily without being
struck with the consummate skill of the great Christian orator.
Nowhere in the literature that preceded or followed him is to be
found a better exposition of the duty of reproof or of the manner
in which it is to be performed. The disciple must have drunk
deeply in the Spirit of the Master to be able to set forth a
difficult and delicate obligation in such a wise and winning
form. Nothing is overlooked, nothing carelessly stated. C.]
Seeing then that thou profitest neither thine hearer, nor thyself, nor him that is accused, and dost but point thy sword at thine own self, even from such considerations do thou learn more soberness. For one ought indeed to be moved by the thought of the kingdom of heaven, and of what pleases God: but since thou art of grosser disposition and bitest like a wild beast, hereby even be thou instructed; that these arguments having corrected thee, thou mayest be able to order thyself simply from consideration of what pleases God; and having come to be above every passion, mayest obtain the heavenly blessings:—which may God grant us all to obtain, through the grace of our Lord Jesus Christ, and His mercy towards mankind; with Whom, to the Father and the Holy Spirit, be glory, power, honor, now and henceforth, and unto everlasting ages. Amen.
Homilies of St. John Chrysostom,
archbishop of constantinople,
on the
second epistle of St. paul the apostle.
to the
corinthians.
————————————
Homily I.
Paul, an Apostle of Jesus Christ through the will of God, and Timothy our brother, unto the Church of God, which is at Corinth, with all the saints which are in the whole of Achaia: grace to you and peace from God our Father and the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort; Who comfort us in all our affliction, that we may be able to comfort them that are in any affliction through the comfort wherewith we ourselves are comforted of God.
It is meet to enquire, first, why to the former Epistle he adds a second: and what can be his reason for thus beginning with the mercies and consolation of God.
Why then does he add a second Epistle? Whereas in
the first he had said, “I will come to you, and will know not the
word of them which are puffed up, but the power;” ( εἰ παρὰ μικρὸν
ὑστέρησεν.
But not for this reason only, but also because they
were amended by the former; for him that had committed fornication
whom before they applauded and were puffed up about, they had cut
off and separated altogether. And this he shows where he says,
“But if any hath caused sorrow, he hath caused sorrow not to me,
but in part (that I press not too heavily) to you all. Sufficient
to such a one is this punishment which was inflicted by the
many.” ( λογίαν, Ben. εὐλογίαν, bounty, as καταφορικωτέρα. ἀπόνοιαν. συμμέτρως.
[2.] Such then, to speak summarily and by the way,
appears to me the argument of this Epistle. It remains to
consider the introduction, and to say why after his accustomed
salutation he begins, as he does, with the mercies of God. But
first, it is necessary to speak of the very beginning, and inquire
why he here associates Timothy with himself. For, he saith,
“Paul an Apostle of Jesus Christ through the will of God, and
Timothy our brother.” In the first Epistle he promised he would
send him; and charged them, saying, “Now if Timothy come, see
that he be with you without fear.” (
Since then Timothy was restored to his teacher, and
after having with him set in order the things in Asia, (for, says
he, “I will tarry at Ephesus until Pentecost,” σεμνότερον ποιῶν.
“To the Church of God which is at Corinth.”
Again he calleth them “the Church,” to bring and bind them all
together in one. For it could not be one Church, while those
within her were sundered and stood apart. “With all the saints
which are in the whole of Achaia. In thus saluting all through
the Epistle addressed to the Corinthians, he would at once honor
these, and bring together the whole nation. But he calls them
“saints,” thereby implying that if any be an impure person, he
hath no share in this salutation. But why, writing to the mother
city, does he address all through her, since he doth not so
everywhere? For instance, in his Epistle to the Thessalonians he
addressed not the Macedonians also; and in like manner in that to
the Ephesians he doth not include all Asia; neither was that to the
Romans written to those also who dwell in Italy. But in this
Epistle he doth so; and in that to the Galatians. For there also
he writeth not to one city, or two, or three, but to all who are
scattered every where, saying, “Paul an Apostle, (not from men
neither through man, but through Jesus Christ, and God the Father,
Who raised Him from the dead,) and all the brethren which are with
me, unto the Churches of Galatia. Grace to you and peace.”
(
τὸ ἀνθορμοῦν. ἐπαίρων τῇ παραμυθίᾳ τὸ πρᾶγμα. ὑπερασπιστὴς Gr.
And thus to have mercy is the peculiar and excellent attribute of God, and the most inherent in His nature; whence he calleth Him the “God of mercies.”
And observe, I pray you, herein also the
lowly-mindedness of Paul. For though he were in peril because of
the Gospel he preached; yet saith he not, he was saved for his
merit, but for the mercies of God. But this he afterwards
declareth more clearly, and now goes on to say, “Who comforteth
us in all affliction.” (
But he teaches something more in these words: Do you ask what? Namely, that God doeth this not once, nor twice, but without intermission. For He doth not one while comfort, another not, but ever and constantly. Wherefore he saith, “Who comforteth,” not, “Who hath comforted,” and, “in all affliction,” not, “in this or that,” but, “in all.”
“That we may be able to comfort them which
are in any affliction through the comfort wherewith we ourselves
are comforted of God.” See you not how he is beforehand προανακρούεται. i.e., for the combat.
[4.] “For as the sufferings of Christ
abound unto us, even so our comfort also aboundeth through
Christ.” Not to depress the disciples by an aggravated account
of his sufferings; he declareth on the other hand that great and
superabundant was the consolation also, and lifteth up ἀνιστησιν. The word has here probably the
double sense, “raiseth up the depressed,” and “lifteth upward
towards heaven.” πρὸ τῆς
παρακλήσεως. St. Chrysostom does not, of course, mean, for
an instant, to compare the sufferings of the Apostles with those of
our Lord in themselves, but in one point only, their
number. His sufferings alone were meritorious and well-pleasing
in themselves, their’s in Him only; His turned away the
Father’s wrath, their’s were accepted by Him, when reconciled;
His were spiritual also, their’s bodily only; His were borne by
His own power, through His divinity, their’s not by their own,
but through His indwelling Spirit; but, while of course, beyond all
thought inferior in every other respect, S. Chrysostom infers from
the Apostle’s words, that their bodily sufferings outnumber His,
though these also were, (he insists throughout) not their’s, but
His in these His members, bestowed by Him, borne through Him and
acceptable in Him. The whole comment is a development of the
word περισσεύει “aboundeth,”
whence he infers that they were “more abundant,” περισσά: (as, plainly, the bodily
sufferings of the army of Martyrs have been more
numerous.) Yet though true, the statement, if repeated by one
less reverent and not corrected by the vivid consciousness that
these too were His sufferings, would become profane. περισσά, περισσεύει.
With which respect Paul aware how great a thing he
had said, doth again remarkably restrain it by adding, “So our
comfort also aboundeth through Christ;” thus at once ascribing
all to Him, and proclaiming herein also His loving-kindness; for,
he saith not, “As our affliction, such our consolation;” but
“far more;” for, he saith not, “our comfort is equal to our
sufferings,” but, “our comfort aboundeth,” so that the season
of struggles was the season also of fresh crowns. For, say, what
is equal to being scourged for Christ’s sake and holding converse
with God; and being more than match for all things, and gaining the
better of those who cast us out, and being unconquered by the whole
world, and expecting hence such good things “as eye hath not
seen, nor ear heard, neither have entered into the heart of
man!” (
[5.] Let us then not sink down when tempted. For no self-indulger hath fellowship with Christ, nor sleeper, nor supine [person], nor any of these lax and dissolute livers. But Whoso is in affliction and temptation, this man standeth near to Him, whoso is journeying on the narrow way. For He Himself trode this; whence too He saith, “the Son of Man hath not where to lay His head.” So then grieve not when thou art in affliction; considering with Whom thou hast fellowship, and how thou art purified by trials; and how great gain is thine. For there is nothing miserable save the offending against God; but this apart, neither afflictions nor conspiracies, nor any other thing hath power to grieve the right-minded soul: but like as a little spark, if thou cast it into a mighty deep, thou presently puttest it out, so doth even a total and excessive sorrow if it light on a good conscience easily die away and disappear.
Such then was the spring of Paul’s continual
joy: because in whatever was of God he was full of hope; and did
not so much as take count of ills so great, but though he grieved
as a man yet sank not. So too was that Patriarch encompassed with
joy in the midst of much painful suffering; for consider, he
forsook his country, underwent journeyings long and hard; when he
came into a strange land, had “not so
γνησίον, i.e., the son of
the true wife, as opposed to the son of the bondwoman. μυριακὶς δίκαιος. τυραννικώτερον.
[6.] And doth any one say, What am I to do τί πάθω. ἐὰν νήφωμεν.
Against what martyr then may he not worthily
be set? Surely against ten thousand. For in every kind [of
suffering] he both wrestled and was crowned; in goods, and
children, and person, and wife, and friends, and enemies, and
servants, (for these too even did spit in his face,) in hunger and
visions and pains and noisomeness; it was for this I said he might
worthily be set, not against one nor two nor three, but against ten
thousand Martyrs. For besides what I have mentioned, the time
also maketh a great addition to his crown; in that it was before
the Law, before Grace, he thus suffered, and that, many months, and
each in its worst form; and all these evils assailed him at once.
And yet each individual evil by itself intolerable, even that which
seemeth most tolerable, the loss of his goods. For many have
patiently borne stripes, but could not bear the loss of their
goods; but rather than relinquish any part of them were content
even to be scourged for their sake and suffer countless ills; and
this blow, the loss of goods, appeared to them heavier than all.
So then here is another method of martyrdom for one who bears this
loss nobly. And doth any ask, How shall we bear it nobly? When
thou hast learned that by one word of thanksgiving thou shalt gain
more than all thou hast lost. For if at the tidings of our loss
we be not troubled, but say, “Blessed be God,” we have found
far more abundant riches. For truly such great fruit thou shalt
not reap by expending all thy wealth on the needy, by going about
and seeking out the poor, and scattering thy substance to the
hungry, as thou shalt gain by the same word. And so neither Job
do I admire so much in setting wide his house to the needy, as I am
struck with and extol his taking the spoiling of his substance
thankfully. The same in the loss of children it happeneth to
see. For herein, also, reward no less than his who offered ἀναγαγόντος, see
ὑποφαίνοντα. βάθρον, bench, Ben. βόθρου.
[7.] And sayest thou, How is it possible for one that is man not to mourn? I reply, If thou wilt reflect how neither the Patriarch nor Job, who both were men, gave way to any thing of the kind; and this too in either case before the Law, and Grace, and the excellent wisdom of the laws [we have]: if thou wilt account that the deceased has removed into a better country, and bounded away to a happier inheritance, and that thou hast not lost thy son but bestowed him henceforward in an inviolable spot. Say not then, I pray thee, I am no longer called “father,” for why art thou no longer called so, when thy son abideth? For surely thou didst not part with thy child nor lose thy son? Rather thou hast gotten him, and hast him in greater safety. Wherefore, no longer shalt thou be called “father” here only, but also in heaven; so that thou hast not lost the title “father,” but hast gained it in a nobler sense; for henceforth thou shalt be called father not of a mortal child, but of an immortal; of a noble soldier; on duty continually within [the palace]. For think not because he is not present that therefore he is lost; for had he been absent in a foreign land, the title of thy relationship had not gone from thee with his body. Do not then gaze on the countenance of what lieth there, for so thou dost but kindle afresh thy grief; but away with thy thought from him that lieth there, up to heaven. That is not thy child which is lying there, but he who hath flown away and sprung aloft into boundless height. When then thou seest the eyes closed, the lips locked together, the body motionless, Oh be not these thy thoughts, “These lips no longer speak, these eyes no longer see, these feet no longer walk, but are all on their way to corruption!” Oh say not so: but say the reverse of this, “These lips shall speak better, and the eyes see greater things, and the feet shall mount upon the clouds; and this body which now rotteth away shall put on immortality, and I shall receive my son back more glorious. But if what thou seest distress thee, say to thyself the while, This is [only] clothing and he has put it off to receive it back more precious; this is an house and it is taken down to be restored in greater splendor. For like as we, when purposing to take houses down, allow not the inmates to stay, that they may escape the dust and noise; but causing them to remove a little while, when we have built up the tenement securely, admit them freely; so also doth God; Who taking down this His decaying tabernacle hath received him the while into His paternal dwelling and unto Himself, that when it hath been taken down and built anew He may then return it to him more glorious.
Say not then, “He is perished and shall no
more be;” for these be the words of unbelievers; but say, “He
sleepeth and will rise again,” “He is gone a journey and will
return with the King.” Who sayeth this? He i.e. Paul. See
If we have this true wisdom, we shall easily repel all this kind of distress; and “the God of mercies and Father of all comfort” comfort all our hearts, both those who are oppressed with such grief and those held down with any other sorrow; and grant us deliverance from all despair and increase of spiritual joy; and to obtain the good things to come; whereunto may all we attain, through the grace and loving-kindness of our Lord Jesus Christ, with Whom unto the Father, together with the Holy Spirit, be glory, power, honor, now and ever, and world without end. Amen.
Whether we be afflicted, it is for your comfort and salvation, which worketh in the patient enduring of the same sufferings which we also suffer: and our hope for you is steadfast.
Having spoken of one,
and that the chief ground of comfort and consolation, namely,
having fellowship [by sufferings] with Christ: he layeth down as
second this which he now mentions, namely, that the salvation of
the disciples themselves was procured thereby. “Faint not,
therefore, he says, nor be confounded and afraid because we are
afflicted; for this same thing were rather a reason for your being
of good cheer: for had we not been afflicted, this had been the
ruin of you all.” How and wherein? For if through lack of
spirit μαλακισθέντες. φιλονείκια. περιιστᾷν. κοινώσας τὸν λόγον. παγκρατιαστής. ἐνεργῃ. ἐνεργεῖται. ἐνεργεῖται. ἐνεργεία. οὐ τῆς ἐνεργούσης ἀλλὰ τῆς
ἐνεργουμένης. [Nearly all modern interpreters take the
participle in the middle sense (showing itself active) which is
represented in the Rev. Ver. C.]
ὑμετέροις διωγμοῖς only. Ben. Ed.
[2.] Seest thou how great had been their advance
since the former Epistle? For he hath here witnessed of them far
greater things than of the Macedonians, whom throughout that
Epistle he extolleth and commendeth. For on their [the
Macedonians’] account he feared
That for their sakes the Apostles were
afflicted, he showed when he said, “whether we be afflicted, it
is for your consolation and salvation:” he wishes also to show
that for their sakes also they were comforted. He said this
indeed even a little above, although somewhat generally ἀδιορίστως θεραπευτικώτερον. ἐπιβουλευώμεθα. ἐναβρύνεσθε. Ben. ἐκαρποῦτο. οὐδὲ τὸ πολλοστὸν.
[3.] Next, having spoken before only generally of troubles, he now maketh mention of the place too where they (Ben. he) endured them.
“These things we speak,” saith he, “that ye
may not be ignorant of what befell us; for we wish, yea have
earnestly endeavored, that ye should know our affairs:” which
is a very high proof of love. Of this even in the former Epistle
he had before given notice, where he said, “For a great door and
effectual is opened to me at Ephesus, and there are many
adversaries.” ( βαπτιζόμενον.
That is, we had no longer any expectation of living. What David calleth “the gates of hell, the pangs” and “the shadow of death,” this he expresseth by saying, “We endured peril pregnant with certain death.”
What is this, “the answer of death?” [This is the rendering of ἀπόκριμα in the Revised Version,
but the American Committee prefer to retain “sentence” of the
common version, adding in the margin “Gr. answer.” But it
seems better to adhere to the view of the British Revisers, since
this is the natural meaning of the term, (Prof. Thayer in his
edition of Grimm gives no other), and besides, adds greatly to the
vivacity of the Apostle’s utterance. Again and again he was
compelled to ask the question what would be the end of the perils
by which he was surrounded, but the answer invariably was Death.
This being the case he was permanently driven out of any
self-trust, and compelled to rely upon God “who raiseth the
dead,” and who therefore could easily deliver his servants even
when at the point to die. It is true that there is no such thing
as implicit confidence in God until men renounce all confidence in
themselves. There are different opinions as to
the nature of the terrible peril to which the Apostle was exposed
in Asia. Some have suggested the uproar in Ephesus mentioned in
To be sure, this did not come to the proof,
but only as far as to our anticipations, and stopped there: for
the nature of our affairs did so declare, yet the power of God
allowed not the declaration to take effect, but permitted it to
happen only in our thought and in expectation: wherefore he
saith, “We had the answer of death in ourselves,” not in
fact. τῇ πείρᾳ. ῤυθμιζων. φιλοσοφίαν.
[4.] And observe how he treateth them
tenderly θεραπεύει. τοσούτου τιμᾶται
ὑμᾶς.
τηλικούτων θανάτων. τηλικούτου
θανάτου, received text.
He said not, “from so great dangers,” at once showing the insupportable severity of the trials, and confirming the doctrine I have mentioned. For whereas the Resurrection was a thing future, he showeth that it happeneth every day: for when [God] lifteth up again a man who is despaired of and hath been brought to the very gates of Hades, He showeth none other thing than a resurrection, snatching out of the very jaws of death him that had fallen into them: whence in the case of those despaired of and then restored either out of grievous sickness or insupportable trials, it is an ordinary way of speaking to say, We have seen a resurrection of the dead in his case.
ἐν
πολλῷ προσώπῳ. (Rec. text, ἐκ πολλῶν προσώπων.) perhaps
“bestowed upon us as representing many.” See Hom. xli. §. 8.
on 1st Cor. and the note.
Since the words, “that we should not trust
in ourselves,” might seem to be a common charge and an accusation
that pointed to some amongst them; he softeneth παραμυθεῖται. ἐναγώνιον. νιφάδας. διαλάμπειν μειζόνως.
vid. supra. προσηλῶσθαι. The marginal reading of Savile, which Mr. Field has
received into his text, has been followed. Previous editions read
ἐχαρίσαντο. Chrysostom reads ἐν πολλῷ προσώπῳ. See above, and on 1 Cor.
Hom. xli. 8.
[5.] And this he said, at once to stir them
up to prayer for others, and to accustom them always to give thanks
to God for whatever befalleth others, showing that He too willeth
this exceedingly. For they that are careful to do both these for
others, will much more for themselves show an example of both.
And besides this, he both teacheth them humility and leadeth on to
more fervent love. For if he who was so high above them owneth
himself to have been saved by their prayers: and that to their
prayers himself Ben. αὐτῷ, that a gift
had been given him through their prayers by God. προσεδρείαν καὶ καρ
τερίαν. δυσωπεῖται. ἐν
προσθήκης μέρει.
[6.] Let us then be diligent in coming
together in supplication; and let us pray for one another, as they
did for the Apostles. For [so] we both fulfil a commandment, and
are “anointed ἀλειφόμεθα. The metaphor is taken doubtless
from the games, but it seemed better to retain it, from its typical
connection with the graces of the Holy Spirit. “And let us learn.” Benedict. μέγιστον ἀγαθὸν. ἀλλὰ
καὶ σὺ ἐν τῷ κοινῷ ἐσώθης. ἰδίας. ἰδιάζουσαν. ἐν τῷ
μέρει τὸ ὅλον ἔχεις. See Bingham, Christian Antiqu. book
xiv. ch. 5. §. 3. Goar, pp. 70, and 161. ἀμυήτων. The whole Prayer for the Catechumens, as gathered
from the Homily, will stand thus. “Let us pray earnestly for
the Catechumens, That the all-pitying and merciful God would listen
to their prayers, that He would open the ears of their hearts and
instil into them the word of truth, that He would sow His fear in
them and confirm His faith in their minds, that He would unveil to
them the Gospel of righteousness, that He would grant to them a
godly mind, sound judgment, and virtuous manner of life;
continually to think those things which be His, to mind those
things which be His, to practise those things which be His, to be
occupied in His law day and night, to remember His commandments, to
keep His judgments. “Let us beseech for them yet more
earnestly, That He would deliver them from every evil and
inordinate thing, from every devilish sin, and from every besetment
of the adversary, that He would count them worthy in due season of
the Regeneration of the Laver, of the remission of sins, of the
clothing of incorruption, that He would bless their comings in and
goings out, the whole course of their life, their houses and
households, that He would increase their children and bless them,
and bring them to full age, and teach them wisdom, that He would
direct all that is before them unto good. “Stand up. Pray, ye Catechumens,
for the Angel of peace, that all that is before you may be
peaceful; pray that this day and all the days of your life be full
of peace, that your ends may be Christian; commend yourselves to
the living God and to His Christ. “Bow ye the head. All respond
aloud, Amen.” A similar Prayer for the
Catechumens, with a few variations, is found in the Apostolic
Constitutions, lib. viii. cap. 6. Mr. Field considers it to
be of later date than that given above. “Pray, ye Catechumens, and all ye
faithful, pray for them in heart, saying, Lord have mercy. And
let the deacon speak for them according to his office, saying for
the Catechumens let us all beseech God. “That the Good [God], the Lover of
men, would favorably hearken to their supplications and prayers,
and accepting their suppliant addresses would help them, and grant
unto them the requests of their hearts as may be expedient for
them, and would reveal unto them the Gospel of his Christ, would
enlighten them, and give them understanding, would instruct them in
the knowledge of God, would teach them His ordinances and
judgments, implant in them His pure and saving fear, would open the
ears of their hearts to be occupied in His law day and night, and
confirm them in godliness, would unite them to, and enrol them in
His holy flock counting them worthy of the Laver of Regeneration,
the clothing of incorruption, the true life, and would deliver them
from all ungodliness, and give none occasion to the enemy* against
them, but cleanse them from all filthiness of flesh and spirit, and
dwell and walk in them by His Christ, would bless their comings in
and goings out, and direct for them all that is before them unto
good. “Let us again earnestly supplicate
for them: “That obtaining remission of their
offences by the initiation, they may be counted worthy of the holy
mysteries, and of constant communion with the saints. “Stand up; ye Catechumens. Pray
for the peace of God through His Christ, that this day, and all the
time of your life, may be peaceful, and without sin, that your ends
may be Christian, God merciful and favorable; pray for remission of
offences; commend yourselves unto the only unbegotten God through
His Christ. “Bow, and receive the
blessing.” *ἀλλοτρίῳ, literally, the Alien. The word
seems to be used in Diodorus and Polybius for hostile,
inimical. νενομισμένην. περιβόλων. Στῶμεν καλῶς.
[7.] Then beginning the prayer, he saith,
“That the all-pitying and merciful God would listen to their
prayers.” For that thou mayest not say, What shall we pray?
they are aliens, not yet united [to the body]. Whereby can I
constrain δυσωπῆσαι. ἀποῤῥήτων. rec. text, πατέρα ὑμῶν,
(
Wherefore he says, “And instil κατηχήσῃ. ἐνηχεῖσθαι. νεωθέντας ἐν τῷ βάθει τῆς
διανοίας. προς ὑποδοχὴν. μὴ ἐγρηγορότων. i.e., the Catechumens. ποιητικόν.
[8.] “That He would grant to them a godly
mind, sound judgment, and virtuous manner of life νοῦν ἔνθεον, σώφρονα λογισμὸν
καί ἐνάρετον πολιτείαν. It is obvious that “godly”
does not come up to the meaning of the original ἔνθεος, “into which God is
inspired,” see below. προσηλωμένοι. ἐφάμιλλον. ὀ νόμος τῆς εὐχῆς.
“Sound judgment.” And what can it be to
have “a sound judgment?” To enjoy the health that pertaineth
to the soul: for he that is held down by wicked lusts and
dazzled ἐπτοημένος. δίκαιος.
“Continually to think those things which be
His, to mind those things which be His, to practise μελετᾶν. τοῦ βίου καὶ τῆς
ζωῆς. καταγινώμεθα. προσαδολεσχειν.
“To remember His commandments, to keep His
judgments.” Seest thou what an excellent chain is here? and how
each link hangs by the next compacted with more strength and beauty
than any chain of gold? For having asked for a Godly mind, he
telleth whereby this may be produced. Whereby? By continually
practising μελετᾶν. συγκατασκευάζέι.
[9.] “Let us beseech for them yet more
earnestly.” For since by length of speaking the soul useth to
grow drowsy, he again arouseth it up, for he purposeth to ask again
certain great and lofty things. Wherefore he saith, “Let us
beseech for them yet more earnestly.” And what is this?
“That He would deliver them from every evil and inordinate ἀτόπου. The Benedictine Ed. reads σωματικῶν τε ὁμοῦ καὶ πνευματικῶν, every snare both
bodily and spiritual. περιστάσεως. See Bingham, Antiq. l. xi. c. 8. §.
2. &c. τυραννίδι. φρικώδη. δαίμοσιν. ὡς εἰς ἐρήμην κωμάζει
ψυχήν. This clause is inserted from Mr. Field’s
text, who gives the authority of three
mss. LXX. om. τότε.
“That He would count them worthy in due
season of the regeneration of the laver, of the remission of
sins.” For we ask some things to come now, some to come
hereafter; and we expound the doctrine φιλοσοφοῦμεν.
[10.] “That He would bless their coming in
and their going out, the whole course of their life.” Here they
are directed to ask even for some bodily good, as being yet
somewhat weak. “Their houses and their households,” that is,
if they have servants or kinsfolk or any others belonging to
them. For these were the rewards of the old Covenant; and nothing
then was feared so much as widowhood, childlessness, untimely
mournings, to be visited with famine, to have their affairs go on
unprosperously. And hence it is, that he alloweth these also
fondly ἐμφιλοχωρεῖν. σωματικωτέραις. σοφίσῃ. τὰ προκείμενα. ὁ λόγος. εἰρηνικὴν. Some include the words τὸ καλὸν
και τὸ συμφέρον in the form of prayer. ἀγαπητὸν.
Seest thou the completeness of this prayer,
both in regard of doctrine and of behavior? for when we have
mentioned the Gospel and the clothing of incorruption and the Laver
of Regeneration, we have mentioned all the doctrines: when again
we spoke of a Godly mind, a sound understanding, and the rest of
what we said, we suggested ᾐνιξάμεθα. The same direction was also given to the
Energumeni. See de Incomprehens. Nat. Hom. 3. §. 7. and
4. §. 4.
Now why have I said all this? To teach you
that we ought to seek the things of others, that the faithful may
not think it no concern of theirs when these things are said. For
not to the walls surely doth the Deacon say, “Let us pray for the
Catechumens.” But some are so without understanding, so stupid,
so depraved διαλελυμένοι. ἐπὶ
τῶν πιστῶν. ὑπὲρ
ἁέρων.
For our glorying is this, the testimony of our
conscience, that in simplicity and The rec. text has εἰλικρινείᾳ
θεοῦ. Chrysostom omits θεοῦ.
Here again he openeth
to us yet another ground of comfort, and that not small, yea
rather, exceeding great, and well fitted to upraise a mind
sinking βαπτιζομένην. The clause “God comforted us,” is
inserted by Mr. Field on the authority of two ancient mss. i.e. the Apostles. οἵκοθεν. οἰκεῖον κατόρθωμα. ἠρέμα
καθαπτόμενος.
And he hinted also something besides, by
employing the words, “not in wisdom,” that is, ‘not in
deceit,’ here too striking at the heathen discipline τὴν ἔξω παίδευσιν. Or “boast” καύχησις. ὑπούλον. i.e. the false Apostles. ἐκ
πολλοῦ τοῦ περιόντος.
“But in the grace of God we behaved ourselves in the world.”
What is, “in the grace of God?” Displaying the wisdom that is from Him, the power from Him given unto us, by the signs wrought, by overcoming sages, rhetoricians, philosophers, kings, peoples, unlearned as we are and bringing with us nothing of the wisdom that is without. No ordinary comfort and glorying, however, was this, to be conscious to themselves that it was not men’s power they had used; but that by Divine grace they had achieved all success.
These words are not found in the mss. though the commentary seems to require
them. If they are omitted, there is no stop.
“And more abundantly to you-ward.” What
more abundantly to you-ward? “In the grace of God we behaved
ourselves.” For we showed both signs and wonders amongst you,
and greater strictness ἁκρίβειαν. τὰ σκάμματα
ὑπερέβη.
For since he spoke great things of himself and seemed to be bearing witness to himself, an odious thing, he again appeals to them as witnesses of what he says. For, he saith, let no one think that what I say is a boastful flourish of writing; for we declare unto you what yourselves know; and that we lie not ye more than all others can bear us witness. For, when ye read, ye acknowledge that what ye know that we perform in our actions, this we say also in our writings, and your testimony doth not contradict our epistles; but the knowledge which ye had before of us is in harmony with your reading.
For your knowledge of us, he saith, is not
from hearsay but from actual experience. The words “in part”
he added from humility. For this is his wont, when necessity
constraineth him to say any highsounding thing, (for he never doth
so otherwise,) as desiring quickly to repress again the elation συστέγγειν τόν
ὄγκον.
“And I hope ye will acknowledge even to the end.”
[2.] Seest thou again how from the past he draws pledges for the future; and not from the past only, but also from the power of God? For he affirmed not absolutely, but cast the whole upon God and his hope in Him.
“That we are your glorying, even as ye also
are our’s, in the day of our Lord Jesus Christ R.T. om. ‘our’ and ‘Christ.’ [R.V. omits
the latter. C.]
Here he cuts at the root ὑποτέμνεται. ἐνεγγυήσατο. μηδαμόθεν
παραλογιζομενους.
What confidence? ‘In relying exceedingly on
“I was minded to come unto you, and by you to pass into Macedonia.”
And yet he promised the contrary in his former
Epistle, saying thus: “Now I will come unto you when I shall
have passed through Macedonia: for I do pass through
Macedonia.” (
Wherefore also here he said not, ‘I wrote
that I would pass by you into Macedonia; but, ‘I was minded.’
‘For though I did not write on that wise,’ he says,
‘nevertheless I was greatly desirous, and ‘was minded,’ even
before, to have come unto you: so far was I from wishing to be
later than my promise that I would gladly have come before it.’
“That ye might have a second benefit χάριν. χαράν.
Chrysostom, βουλόμενος.
Received text, βουλενόμενος.
[3.] Here in what follows, he directly does away with the charge arising out of his delay and absence. For what he says is of this nature. “I was minded to come unto you.” ‘Wherefore then did I not come? Is it as light-minded and changeable?’ for this is, “did I show fickleness?” By no means. But wherefore? “Because what things I purpose, I purpose not according to the flesh.” What is, “not according to the flesh?” I purpose not ‘carnally.’
But still even this is obscure. What is it
then he says? The carnal man, that is, he that is rivetted to the
present things and is continually occupied in them, and is without
the sphere of the Spirit’s influence, has power to go every
where, and to wander whithersoever he will. But he that is the
servant of the Spirit, and is led, and led about by Him, cannot
everywhere be lord of his own purpose, having made it dependent
upon the authority thence given; but it so fares with him as if a
trusty servant, whose motions are always ruled by his lord’s
biddings and who has no power over himself nor is able to rest even
a little, should make some promise to his fellow-servants, and then
because his master would have it otherwise should fail to perform
his promise. This then is what he means by, “I purpose not
according to the flesh.” I am not beyond the Spirit’s
governance, nor have liberty to go where I will. For I am subject
to lordship and commands, the Comforter’s, and by His decrees I
am led, and led about. For this cause I was unable to come, for
it was not the Spirit’s will. As happened also frequently in
the Acts; for when he had purposed to come to one place, the Spirit
bade him go to another. So that it was not from lightness, that
is, fickleness in me that I came not, but that being subject to the
Spirit I obeyed Him. Didst mark again his accustomed logic? σύνηθες θεώρημα. ἐλήκεγκται.
“For,” saith he “we know not what we should
pray for as we ought.” And that he may not seem to be speaking
modestly, he not only saith this, but instances wherein he knew not
in prayers what was expedient. Wherein then was it? When he
entreated to be delivered from his trials, saying, “There was
given to me a
[The later critics have the present “is.”
C.]
He skillfully overturns a rising objection. For one might say, If after having promised, thou hast put off coming, and yea is not yea, and nay nay, with thee, but what thou sayest now thou unsayest afterwards, as thou didst in the case of this Journey: woe is unto us, if all this were the case in the Preaching too. Now lest they should have these thoughts and be troubled thereat, he says, “But as God is faithful, our word toward you was not yea and nay.” This, saith he, was not the case in the Preaching, but only in our travels and journeyings; whereas whatever things we have said in our preaching, these abide steadfast and unmoveable, (for he calleth his preaching here, “word.”) Then he bringeth proof of this that cannot be gainsaid, by referring all to God. What he saith is this; ‘the promise of my coming was my own and I gave that promise from myself: but the preaching is not my own, nor of man, but of God, and what is of God it is impossible should lie.’ Whereupon also he said, “God is faithful,” that is, “true.” ‘Mistrust not then what is from Him, for there is nought of man in it.’
[4.] And seeing he had said “word,” he adds what follows to explain what kind of word he means. Of what kind then is it?
For on this account he brings before them the company of the teachers also, as thence too giving credibility to the testimony by those who taught, and not who heard it only. And yet they were disciples; however in his modesty he counts them as in the rank of teachers. But what is, “was not yea and nay?” I have never, he saith, unsaid what before I said in the Preaching. My discourse to you was not now this, now that. For this is not of faith, but of an erring mind.
“But in Him was the yea.” That is, just as I said, the word abideth unshaken and steadfast.”
What is this, “how many soever the promises
of God?” The Preaching promised many things; and these many
things they proffered and preached. For they discoursed of being
raised again, and of being taken up, and of incorruption, and of
those great rewards and unspeakable goods. As to these promises
then, he saith that they abide immoveable, and in them is no yea
and nay, that is, the things spoken were not now true, and now
false, as was the case about my being with you, but always true.
And first indeed he contends for the articles δογμάτων. Ben. omits “and.” Rec. text, εἰς ἀπολύτρωσιν
τῆς περιποιήσεως, εὶς ἔπαινον τῆς δόξης αὐτού.
Chrys. εἰς περιποίησιν τῆς δ. ἀ.
Again, from the past He stablisheth the
For if He gave the principles and the
foundations, and the root and the fount, (to wit, the true
knowledge of Him, the partaking of the Spirit,) how shall He not
give the things that come of these: for if for the sake of
these St. Chrysostom plainly means by “these,” not
what was last mentioned but what they are to lead to. There are
other instances in his writings of similar inaccuracies. The Ben. and other Editions insert some words,
“much more will He who gave these supply these also.”
And what is, “anointed,” and
“sealed?” Gave the Spirit by Whom He did both these things,
making at once prophets and priests and kings, for in old times
these three sorts were anointed. But we have now not one of these
dignities, but all three preeminently. For we are both to enjoy a
kingdom and are made priests by offering our bodies for a
sacrifice, (for, saith he, “present your members
[5.] And in another way too we become
kings: if we have the mind to get dominion over our unruly
thoughts, for that such an one is a king and more than he who
weareth the diadem, I will now make plain to you. He hath many
armies, but we again have thoughts exceeding them in number; for it
is impossible to number the infinite multitude of the thoughts
within us. Nor is their multitude all that one is to consider,
but also that in this multitude of thoughts, there are many
generals, and colonels, and captains, and archers, and slingers.
What else makes a king? His apparel? But this one too is
arrayed in a better and braver robe, which neither doth moth devour
nor age impair. A crown too he hath of curious workmanship ποὶκιλον. εκπεσόντας. χαλεπώτερον.
For seeing that his citizenship was in heaven,
thence also he received that proclamation. (
[6.] But if you will, let us listen too to the
voice itself. What then was the voice? “Abraham, Abraham, lay
not thy hand upon Isaac, neither do thou any thing unto him. For
now I know that thou fearest God, and hast not spared thy son, thy
well-beloved, for My sake.” ( τἀνδρός. τῆς περὶ τὸν Θεὸν
εῦνόιας.
What then means this, “Now I know?” The Syriac
hath, “Now thou hast made known;” that is, to men. For I knew
of old, even before all those commandments. And why, to men even,
“now?” for were not those acts enough to prove his mind was
right toward God? They were enough indeed, but this one so much
greater than them all that they appear nothing beside it. As
exalting then this good work and showing its superiority to all, He
so spake. For of things which exceed and surpass all that went
before, most men are wont to speak so: for instance, if one
receive from another a gift greater than any former one, he often
says, “Now I know that such an one loves me,” not hereby
meaning that he knew not in the time past, but as intending to
declare what is now given to be greater than all. So also God,
speaking after the manner of men, saith, “Now I know,”
intending only to mark the exceeding greatness of the exploit; not
that He “then” came to know either his fear or the greatness of
it. For when He saith, “Come, let Us go down and see,” ( κατετόλμησεν.
Ben. “checked.”
And now God showed the soldier and general to
the whole world; this crowned victor to the theatre of the angels;
this priest, this king, crowned with that knife beyond a diadem,
this trophy-bearer, this champion, this conqueror without a
fight. For as if some general having a most valiant soldier,
should use his mastery of his weapons, his bearing, his ordered
movements ῥυθμοῦ Ben. ῥώμης. μέχρι προθυμίας.
[7.] Do not then only admire this righteous
man, but also imitate him, and when thou seest him amid so great
uproar and surge of waves sailing as in a calm, take thou in hand
in like way the helm of obedience and fortitude. For look, pray,
not only at this that he built up the altar and the wood; but
remember too the voice of the lad, and reflect what hosts like snow
storms νιφάδες στρατοπέδων. κατακλῶνται. φιλοσοφία. περιειργάσατο. In Levitical consecrations, the thumb of the
priest’s right hand was sprinkled with blood.
So also art thou thyself made king and priest and
prophet in the Laver; a king, having dashed to earth all the deeds
of wickedness and slain thy sins; a priest, in that thou offerest
thyself to God, having sacrificed thy body and being thyself slain
also, “for if we died with Him,” saith he, “we shall also
live with Him;” ( ἔνθους. vid. Hom. iii. on Rom., comment on v. 11. p. 113.
Oxford Transl. τῆς χάριτος.
But I call God for a witness upon my soul, that to spare you I forbare to come unto Corinth.
What sayest thou, O blessed Paul? To spare them thou camest not to Corinth? Surely thou presentest us with something of a contradiction. For a little above thou saidst that thou therefore camest not, because thou purposest not according to the flesh nor art thine own master, but art led about every where by the authority of the Spirit, and didst set forth thine afflictions. But here thou sayest it was thine own act that thou camest not, and not from the authority of the Spirit; for he saith, “To spare you I forbare to come to Corinth.” What then is one to say? either, that this too was itself of the Spirit, and that he himself wished to come but the Spirit suggested to him not to do so, urging the motive of sparing them; or else, that he is speaking of some other coming, and would signify that before he wrote the former Epistle he was minded to come, and for love’s sake restrained himself lest he should find them yet unamended. Perhaps also, after the second Epistle though the Spirit no longer forbade him to go, he involuntarily stayed away for this reason. And this suspicion is the more probable, that in the first instance the Spirit forbade him: but afterwards upon his own conviction also that this was more advisable, he stayed away.
And observe, I pray you, how he remembers again his own custom, (which I shall never cease to observe,) of making what seems against him tell in his favor. For since it was natural for them to respect this and say, ‘It was because thou hatedst us, thou wouldest not come unto us,’ he shows on the contrary, that the cause for which he would not come was that he loved them.
What is the expression, “to spare you?”
I heard, he saith, that some among you had committed fornication; I
would not therefore come and make you sorry: for had I come, I
must needs have enquired into the matter, and prosecuted and
punished, and exacted justice from many. I judged it then better
to be away and to give opportunity for repentance, than to be with
you and to prosecute, and be still more incensed. For towards the
end of this Epistle he hath plainly declared it, saying, “I fear
lest when I come, my God should humble me before you, and that I
should mourn for many of them that have sinned heretofore, and
repented not of the lasciviousness and uncleanness Rec. text, “uncleanness, and
fornication, and lasciviousness.” ἐπιστύφει. ὐπεσταλμένως.
That is, I did not therefore say, “To spare you I came not,” as lording it over you. Again, he said not you, but “your faith,” which was at once gentler and truer. For him that hath no mind to believe, who hath power to compel?
“But are helpers of your joy.”
For since, saith he, your joy is ours, I came not, that I might not plunge you into sorrow and increase my own despondency; but I stayed away that ye being reformed by the threat might be made glad. For we do every thing in order to your joy, and give diligence in this behalf, because we are ourselves partakers of it. “For by faith ye stand.”
Behold him again speaking repressedly. For he was
afraid to rebuke them again; since he had handled them severely in
the former Epistle, and they had made some reformation. And if,
now that they were reformed, they again re
Rec. text, determined this.
Chrysostom omits τοῦτο.
The expression “again” proves that he had already been made sorry from thence, and whilst he seems to be speaking in his own defence he covertly rebukes them. Now if they had both already made him sorry and were about again to make him sorry, consider how great the displeasure was likely to be. But he saith not thus, ‘Ye made me sorry,’ but turns the expression differently yet implying the very same thing thus, ‘For this cause I came not that I might not make you sorry:’ which has the same force as what I said, but is more palatable.
[2.]
What is this consequence? A very just one indeed. For observe, I would not, he saith, come unto you, lest I should increase your sorrow, rebuking, showing anger and disgust. Then seeing that even this was strong and implied accusation that they so lived as to make Paul sorry, he applies a corrective in the words, “For if I make you sorry, who then is he that maketh me glad, but he that is made sorry by me?”
What he saith is of this kind. ‘Even though I were to be in sorrow, being compelled to rebuke you and to see you sorry, still nevertheless this very thing would have made me glad. For this is a proof of the greatest love, that you hold me in such esteem as to be hurt at my being displeased with you.’
Behold too his prudence. Their doing what all disciples do, namely, smarting and feeling it when rebuked, he produces as an instance of their gratifying him; for, saith he, ‘No man maketh me so glad as he that giveth heed to my words, and is sorry when he seeth me angry.’
Yet what followed naturally τὸ ἀκόλουθον.
What? That for this cause I came not, to spare
you. When wrote he? In the former Epistle when he said, “I do
not wish to see you now by the way?” (
But why didst thou write? “Lest when I came I should have sorrow from them of whom I ought to rejoice, having confidence in you all, that my joy is the joy of you all?” For whereas he said he was made glad by their sorrow, and this was too arrogant and harsh, again he gave it a different turn and softened it by what he subjoined. For, he saith, I therefore wrote unto you before, that I might not with anguish find you unreformed; and I said this, “lest I should have sorrow,” out of regard not to my own interest but yours. For I know that if ye see me rejoicing ye rejoice, and if ye behold me sad ye are sad. Observe therefore again the connection of what he said; for so his words will be more easy to understand. I came not, he says, lest I should cause you sorrow when finding you unreformed. And this I did, not studying my own advantage, but yours. For as to myself, when ye are made sorry I receive no little pleasure, seeing that you care so much about me as to be sorry and distressed at my being displeased. “For who is he that maketh me glad, but he that is made sorry by me.” However, though it be so with myself, yet because I study your advantage, I wrote this same thing to you that I might not be made sorry, herein also again studying not my advantage, but yours; for I know, that were ye to see me sad, ye also would be sorry; as also ye are glad when ye see me rejoicing. Observe now his prudence. He said, I came not, that I might not make you sorry; although, saith he, this makes me glad. Then, lest he should seem to take pleasure in their pain, he saith, In this respect I am glad inasmuch as I make you feel, for in another respect I am sorry in that I am compelled to make those sorry who love me so much, not only by this rebuke, but also by being myself in sorrow and by this means causing you fresh sorrow.
But observe how he puts this so as to mingle
praise; saying, “from them of whom I ought to rejoice,” for
these are the words of one testifying kindred and much tender
affection; as if one were speaking of sons on whom he had bestowed
many benefits and for whom he had toiled. If then for this I
write and come not; it is with weighty meaning μέγα τι οἰκονομῶν.
[3.] Next, whereas he said, he that makes me sorry
makes me glad; lest they should say ‘this then is what thou
studiest, that thou mightest
What more tenderly affectioned than this man’s
spirit is? for he showeth himself to have been not less pained than
they who had sinned, but even much more. For he saith not “out
of affliction” merely, but “out of much,” nor “with
tears,” but “with many tears” and “anguish of heart,”
that is, I was suffocated, I was choked with despondency; and when
I could no longer endure the cloud of despondency, “I wrote unto
you: not that ye should be grieved, but that ye might know the
love,” saith he, “which I have more abundantly unto you.”
And yet what naturally followed was to say, not that ye might be
grieved, but that ye might be corrected: (for indeed with this
purpose he wrote.) This however he doth not say, but, (more to
sweeten his words, and win them to a greater affection,) he puts
this for it, showing that he doth all from love. And he saith not
simply “the love,” but “which I have more abundantly unto
you.” For hereby also he desires to win them, by showing that
he loveth them more than all and feels towards them as to chosen
disciples. Whence he saith, “Even if I be not an Apostle unto
others, yet at least I am to you;” ( Rec. text μυρίους. γνήσιος.
[4.] Having made this defence of himself, (for he
frequently defends himself, without being ashamed; for if God doth
so, saying, “O My people, what have I done unto thee?” ( προῳκονόμησεν.
Having first praised them as feeling joy and sorrow for the same things as himself, he then strikes into the subject of this person, having said first, “my joy is the joy of you all.” But if my joy is the joy of you all, need is that you should also now feel pleasure with me, as ye then were pained with me: for both in that ye were made sorry, ye made me glad; and now in that ye rejoice, (if as I suppose ye shall feel pleasure,) ye will do the same. He said not, my sorrow is the sorrow of you all; but having established this in the rest of what he said, he has now put forward that only which he most desired, namely, the joy: saying, my joy is the joy of you all. Then, he makes mention also of the former matter, saying,
“But if any hath caused sorrow he hath caused sorrow not to me, but in part (that I press not too heavily) to you all.”
I know, he saith, that ye shared in my anger and indignation against him that had committed fornication, and that what had taken place grieved in part all of you. And therefore said I “in part,” not as though ye were less hurt than I, but that I might not weigh down him that had committed fornication. He did not then grieve me only but you also equally, even though to spare him I said, “in part.” Seest thou how at once he moderated their anger, by declaring that they shared also in his indignation.
And he saith not “to him that hath committed fornication,” but here again “to such a one,” as also in the former Epistle. Not however for the same reason; but there out of shame, here out of mercy. Wherefore he no where subsequently so much as mentions the crime; for it was time now to excuse.
He bids them not only take off the censure; χαρὶσασθαι. Or think it fitting. ἀπονοίαν, which is however seldom used in this
sense by St. Chrysostom.
But what means this, “swallowed up?”
Either doing as Judas did, or even in living becoming worse. For,
saith he, if he should rush away from longer enduring the anguish
of this lengthened censure, perchance also despairing he will
either come to hang himself, or fall into greater crimes
afterwards. One ought then to take steps beforehand προκαταλαβεῖν.
Now this he said, (as I have already observed,) both to keep him low, and to teach him not to be over-listless after this restoration. For, not as one who has washed all quite away; but as fearing lest he should work aught of deeper mischief, I have received him, he saith. Whence we learn that we must determine the penance, not only by the nature of the sins, but by the disposition and habit of them that sin. As the Apostle did in that instance. For he feared his weakness, and therefore said, “lest he be swallowed up,” as though by a wild beast, by a storm, by a billow.
He no longer commands but beseeches, not as a teacher but as an equal; and having seated them on the judgment seat he placed himself in the rank of an advocate; for having succeeded in his object, for joy he adopts without restraint the tone of supplication. And what can it be that thou beseechest? Tell me.
“To confirm your love toward him.”
That is, ‘make it strong,’ not simply have
intercourse with him, nor any how. Herein, again, he bears
testimony to their virtue as very great; since they who were so
friendly and so applauded him as even to be puffed up, were so
estranged that Paul takes such pains to make them confirm their
love towards him. Herein is excellence of disciples, herein
excellence of teachers; that they should so obey the rein, he so
manage their motions ῥυθμιζειν.
[5.] Rec. text omits ὖμιν.
For the former instance might have seemed to
proceed even of envy and malice, but this shows very especially the
obedience to be pure, and whether ye are apt unto loving
kindness. For this is the test of right minded disciples; if they
obey not only when ordered to do certain things, but when the
contrary also. Therefore he said, “in all things,” showing
that if they disobey, they disgrace not him The incestuous person.
Seest thou how again he assigns the second part to
himself, showing them as beginning, himself following. This is
the way to soften an exasperated, to compose a contentious
spirit. Then lest he should make them careless, as though they
were arbiters, and they should refuse forgiveness; he again
constrains them
“For what I also have forgiven, if I have forgiven
any thing, for your sakes have I forgiven it.” For, this very
thing I have done for your sakes, he saith. And as when he
commanded them to cut him off, he left not with them the power to
forgive, saying, “I have judged already to deliver such an one
unto Satan,” (
What is “in the person of Christ?”
Either he means according to [the will of] God, or unto the glory
of Christ. [Modern critics understand this phrase
otherwise. They take it as meaning either that the Apostle acted
as Christ’s representative and by his authority (Luther,
Wetstein, et al.), or that he took the course which he did
in the presence of Christ, i.e., as though Christ were looking
on. Either sense is good and suits the connection, but the latter
has commended itself to most expositors, (Calvin, Meyer, Hodge,
Beet, et al.), since nothing could be better adapted to
secure both fidelity and tenderness in administering the discipline
of God’s house than the feeling or rather the conviction that the
eyes of Christ were fixed upon the judges. Calvin thinks such a
sentiment fitted “to incline us to mercy,” but it is not easy
to see why it is not as well suited to make one firm in adherence
to principle. C.]
Seest thou how he both committeth the power to them
and again taketh away that by that he may soften them, by this
eradicate their self will. But this is not all that he provides
for by this, but shows also that should they be disobedient the
harm would reach to all, just as he did at the outset also. For
then too he said, “A little leaven leaveneth the whole lump.”
( The incestuous person. So two mss. ap.
Field. πλεονεξία.
[6.] These things then having in mind, let us too never despise any one; nor ever, though we fall into sin, despair; on the other hand, again, let us not be easy-minded afterwards, but, when we transgress, afflict our minds and not merely give vent to words. For I know many who say indeed that they bewail their sins, but do nothing of account. They fast and wear rough garments; but after money are more eager than hucksters, are more the prey of anger than wild beasts, and take more pleasure in detraction than others do in commendations. These things are not repentance, these things are the semblance and shadow only of repentance, not repentance itself. Wherefore in the case of these persons too it is well to say, Take heed “lest Satan should get an advantage of us, for we are not ignorant of his devices;” for some he destroys through sins, others through repentance; but these in yet another way, by suffering them to gain no fruit from repentance. For when he found not how he might destroy them by direct [attack,] he came another road, heightening their toils, whilst robbing them of the fruits, and persuading them, as if they had successfully accomplished all they had to do, therefore to be neglectful of what remains.
That we may not then fruitlessly afflict ourselves,
let us address a few words to women of this character; for to women
this disorder especially belongs. Praiseworthy indeed is even
that which now ye do, your fasting and lying on the ground and
ashes; but except the rest be added, these are of no avail. God
hath showed how He remitteth sins. Why then forsaking that path,
do ye carve another for yourselves. In old time the Ninevites
sinned, and they did the things which ye too now are doing. Let
us see however what it was that availed them. For as in the case
of the sick, physicians apply many remedies; howbeit the man of
understanding regardeth not that the sick person has tried this and
that, but what was of service to him; such must be also our inquiry
here. What then was it that availed those barbarians? They
applied fasting unto the wounds, yea applied extreme fasting, lying
on the ground too, putting on of sackcloth, and ashes, and
lamentations; they applied also a change of life. Let us then see
which of these things made them whole. And whence, saith one,
shall we know? If we come to the Physician, if we ask Him: for
He will not hide it from us, but will even eagerly disclose it.
Rather that none may be ignorant, nor need to ask, He hath even set
down in writing the medicine that restored them. What then is
this? “God,” saith He, “saw that they turned every one from
his evil way, and He repented of the evil that He had said He would
do unto them.” (
[7.] Humble then thine heart, thou too, that thou
mayest draw God unto thee. “For the Lord is nigh unto them that
are of a contrite heart.” (
Reckon up therefore the medicines which heal
thy wounds, and apply all unremittingly συνεχῶς.
Now when I came to Troas for the gospel of Christ, and when a door was opened unto me in the Lord, I had no relief for my spirit, because I found not Titus my brother.
These words seem on
the one hand to be unworthy of Paul, if because of a brother’s
absence he threw away so great an opportunity of saving; and on the
other, to hang apart from the context. What then? Will ye that
we should first prove that they hang upon the context, or, that he
hath said nothing unworthy of himself? As I think, the second So Chrysostom, referring apparently to the first
sentence in the Homily. It is manifest at least, that the
preceding sentence required “the former” here, and not “the
second.”
How then do these (words) hang upon those before
them? Let us recall to mind what those were, and so we shall
perceive this. What then were those before? What he said at the
beginning. “I would not have you,” saith he, “ignorant
concerning our affliction which befell us in Asia, that we were
weighed down exceedingly, beyond our power.” (
That the words then in question hang on what went
before is from all this plain. And I will
That is, ‘I spent no longer time, being straitened and distressed.’ And perhaps the work was even impeded by his absence. And this was no light consolation to them too. For if when a door was opened there, and for this purpose he had come; yet because he found not the brother, he quickly started away; much more, he saith, ought ye to make allowance for the compulsion of those affairs which lead us and lead us about everywhere, and suffer us not according as we desire either to journey, or to tarry longer amongst those with whom we may wish to remain. Whence also he proceeds in this place again to refer his journeyings to God, as he did above to the Spirit, saying,
For that he may not seem as though in sorrow
to be lamenting these things, he sendeth up thanks to God. Now
what he saith is this: ‘Every where is trouble, every where
straitness. I came into Asia, I was burdened beyond strength. I
came to Troas, I found not the brother. I came not to you; this
too bred in me no slight, yea rather, exceeding great dejection,
both because many among you had sinned, and because on this account
I see you not. For, “To spare you,” he saith, “I came not
as yet unto Corinth.” That then he may not seem to be
complaining in so speaking, he adds, ‘We not only do not grieve
in these afflictions, but we even rejoice; and, what is still
greater, not for the sake of the rewards to come only, but those
too even which are present. For even here we are by these things
made glorious and conspicuous. So far then are we from lamenting,
that we even call the thing a triumph [The Rev. Vers. renders this clause
“leadeth us in triumph,” in accordance with Meyer, Beet, et
al. The principal reason is that the causative sense of the
A.V. is against all Hellenistic and New Testament usage, while on
the other hand the neuter sense of the verb to “triumph
over us” easily passes into the transitive, to lead us in
triumph. C.] συνεχῆ.
[2.]
He said above, “Which always causeth us to
triumph.” Here he saith “in every place,” showing that
every place and every time is full of the Apostles’ labors. And
he uses yet another metaphor, that of the sweet savor. For
‘like as those who bear ointment, so are we,’ saith he,
‘manifest to all’; calling the knowledge a very precious
ointment. Moreover, he said not, ‘the knowledge;’ but “the
savor of the knowledge;” for such is the nature of the present
knowledge, not very clear nor uncovered. Whence also he said in
the former Epistle, “For now we see in a mirror darkly.”
(
Whether, saith he, one be saved or be lost, the
Gospel continues to have its proper virtue: and as the light,
although it blindeth the weakly, is still light, though causing
blindness; and as honey, though it be bitter to those who are
diseased, is in its nature sweet; so also is the Gospel of sweet
savor, even though some should be lost who believe it not. For
not It, but their own perverseness, worketh the perdition. And by
this most of all is its sweet savor manifested, by which the
corrupt and vicious perish; so that not only by the salvation of
the good, but also by the perdition of the wicked is its excellence
declared. Since both the sun, for this reason most especially
that he is exceeding bright, doth wound the eyes of the weak: and
the Saviour is “for the fall and rising again of many,” ( σωτήριος.
The expression also, “sweet savor of
Christ,” appears to me to admit of a double interpretation: for
he means either that in dying they offered themselves a
sacrifice: or that they were a sweet savor of the death of
Christ, as if one should say, this incense is a sweet savor of this
victim. The expression then, sweet savor, either signifieth this,
or, as I first said, that they are daily sacrificed for Christ’s
sake. [Rather the sense is a sweet-smelling savor of
Christ, something revealing, as perfumes do, the nature of that
from which it proceeds, and so a means of diffusing the knowledge
of Christ. There does not seem to be any reference to sacrifice,
as Chrysostom conceives, nor to the incense of the sanctuary, but
simply to the grateful and pervasive influence of a perfume. It
cannot be hid. It cannot be resisted. Wherever Paul went he
diffused abroad the fragrance of the name of Christ, and thus he
pleased God. The “savor of Christ,” therefore, is not the
savor of which he is the author but that of which he is the
subject. A savor respecting Christ. The Gospel and those who
preach it are well-pleasing to God, as grateful to Him as the
purest and most fragrant incense, whether men receive it and are
saved, or whether they reject it and are lost. Chrysostom well
brings out the solemn and affecting truth that the sweet savor is
manifested in both classes, in them that perish as well as in them
that are saved. C.]
[3.] Seest thou to what a height he hath advanced the trials, terming them a triumph and a sweet savor and a sacrifice offered unto God. Then, whereas he said, “we are a sweet savor, even in them that perish,” lest thou shouldest think that these too are acceptable, he added,
For this sweet savor some so receive that they are
saved, others so that they perish. So that should any one be
lost, the fault is from himself: for both ointment is said to
suffocate swine, and light (as I before observed,) to blind the
weak. And such is the nature of good things; they not only
correct what is akin to them, but also destroy the opposite: and
in this way is their power most displayed. For so both fire, not
only when it giveth light and when it purifieth gold, but even when
it consumeth thorns, doth very greatly display its proper power,
and so show itself to be fire: and Christ too herein also doth
discover His own majesty when He “shall consume” Antichrist
“with the breath of His mouth, and bring him to nought with the
manifestation of His coming.” (
“And who is sufficient for these things?”
Seeing he had uttered great things, that ‘we are a sacrifice of Christ and a sweet savor, and are every where made to triumph,’ he again useth moderation, referring all to God. Whence also he saith, “and who is sufficient for these things?” ‘for all,’ saith he, ‘is Christ’s, nothing our own.’ Seest thou how opposite his language to the false Apostles’? For they indeed glory, as contributing somewhat from themselves unto the message: he, on the contrary, saith, he therefore glorieth, because he saith that nothing is his own. “For our glorying is this, the testimony of our conscience, that not in fleshly wisdom, but in the grace of God, we behaved ourselves in the world.” And that which they considered it a glory to acquire, I mean the wisdom from without, he makes it his to take away. Whence also he here saith, “And who is sufficient for these things?” But if none are sufficient, that which is done is of grace.
‘For even if we use great sounding words, yet we
declared nothing to be our own that we achieved, but all
Christ’s. For we will not imitate the false apostles; the men
who say that most is of themselves.’ For this is “to
corrupt,” when one adulterates the wine; when one sells for money
what he ought to give freely. For he seems to me to be here both
taunting them in respect to money, and again hinting at the very
thing I have said, as that they mingle their own things with
God’s; which is the charge Isaiah brings when he said, “Thy
vintners mingle wine with water:” (
‘We do not,’ saith he ‘beguile you and so preach, as conferring a gift on you, or as bringing in and mingling somewhat from ourselves, “but as of God;” that is, we do not say that we confer any thing of our own, but that God hath given all.’ For “of God” means this; To glory in nothing as if we had it of our own, but to refer every thing to Him. “Speak we in Christ.”
Not by our own wisdom, but instructed by the
power that cometh from Him. Those who glory speak not in this
way, but as bringing in something from themselves. Whence he
elsewhere also turns them into ridicule κωμῳδεῖ.
[4.] Whence then is this disease? Whence
hath it broken out in our souls? From not meditating continually
on the things of that world, but being rivetted to present
things. Hence we both easily fall into wicked doings, and even if
we do any good thing we do it for display, so that thence also loss
cometh to us. For instance, one has looked on a person often with
unbridled eyes, unseen of her or of those who walk with her Or, him. σύρεσθαι. ταῦτα φιλοσοφεἷν. βοᾷ.
Wherefore surely it behoveth to have before our eyes
the sentence of God, and all terrors are extinguished. So too in
prayers we can keep awake, if we bear in mind with whom we are
conversing, if we reflect that we are offering sacrifice and have
in our hands a knife and fire and wood; if in thought we throw wide
the gates of heaven, if we transport ourselves thither and taking
the sword of the Spirit infix it in the throat of the victim:
make watchfulness the sacrifice and tears the libation to Him.
For such is the blood of this victim. Such the slaughter that
crimsons that altar. Suffer not then aught of worldly thoughts to
occupy thy soul then. Bethink thee that Abraham also, when
offering sacrifice, suffered nor wife nor servant nor any other to
be present. Neither then do thou suffer any of the slavish and
ignoble passions to be present unto thee, but go up alone into the
mountain where he went up, where no second person is permitted to
go up. And should any such thoughts attempt to go up with thee,
command them with authority, and say, “Sit ye there, and I and
the lad will worship and return to you;” (
[5.] And withal observe heedfully one thing
more, in praying to say none of those things that provoke thy
Master; neither draw near [to pray] against enemies. For if to
have enemies be a reproach, consider how great the evil to pray
against them. For need is that thou defend thyself and show why
thou hast enemies: but thou even accusest Some mss.
have κακηγορεῖς, revilest. τὸ πᾶν ἤνυσας. θυσία σωτηρίου, the
rendering of the LXX, for the peace-offering,
εἰκῆ καὶ μάτην. ὑπόθεσιν. Ben. Ed. ‘to Whom be glory, power, and honor, now
and ever, and world without end. Amen.’
Are we beginning, again to commend ourselves? or need we, as do some, epistles of commendation to you or letters of commendation from you?
He anticipates and puts
himself an objection which others would have urged against him,
‘Thou vauntest thyself;’ and this though he had before employed
so strong a corrective in the expressions, “Who is sufficient for
these things?” and, “of sincerity…speak we.” ( ὅτι, which is not found in the Received Text. Others read, “with much accusation.” πομπεύεται.
What means this, “ye are?” ‘Did we need to
be commended to others, we should have produced you before them
instead of an epistle.’ And this he said in the former
Epistle. “For the seal of mine Apostleship are ye.” (
Here he testifieth not only to their love, but also to their good works: since they are able to show unto all men by their own virtue the high worth of their teacher, for this is the meaning of, “Ye are our epistle.”
What letters would have done to commend and gain respect for us, that ye do both as seen and heard of; for the virtue of the disciples is wont to adorn and to commend the teacher more than any letter.
That is, which all know; we so bear you about every where and have you in mind. As though he said, Ye are our commendation to others, for we both have you continually in our heart and proclaim to all your good works. Because then that even to others yourselves are our commendation, we need no epistles from you; but further, because we love you exceedingly, we need no commendation to you. For to those who are strangers one hath need of letters, but ye are in our mind. Yet he said not merely, “ye are [in it],” but “written in [it],” that is, ye cannot slide out of it. For just as from letters by reading, so from our heart by perceiving, all are acquainted with the love we bear you. If then the object of a letter be to certify, “such an one is my friend and let him have free intercourse [with you],” your love is sufficient to secure all this. For should we go to you, we have no need of others to commend us, seeing your love anticipateth this; and should we go to others, again we need no letters, the same love again sufficing unto us in their stead, for we carry about the epistle in our hearts.
[2.] Then exalting them still higher, he even calleth them the epistle of Christ, saying,
And having said this, he afterwards hence
takes ground and occasion for a discussion on the Law. And there
is another Or, perhaps, a special aim, ἂλλως.
“Ministered by us.”
Yet in this they were on an equality; for the former were written on by God, and these by the Spirit. Where then is the difference?
“Written not with ink, but with the Spirit of the living God; not in tables of stone, but in tables that are hearts of flesh.”
Wide as the difference between the Spirit and
ink, and a stony table and a fleshy, so wide is that between these
and those; consequently between themselves i.e. the Apostles. Moses.
And again refers all to God: for it is Christ, saith he, Who is the Author of these things to us.
See again, yet another corrective. For he
possesses this virtue, humility I mean, in singular perfection.
Wherefore whenever he saith any thing great of himself, he maketh
all diligence to soften down extremely and by every means, what he
has said. And so he does in this place also, saying, “Not that
we are sufficient of ourselves to account any thing as from
ourselves:” that is, I said not, “We have confidence,” as
γὰρ, Rec. text, ἁλλά, [which is
retained by all critics. C.]
What means, “made us sufficient?” Made us able and fitting. And it is not a little thing to be the bearer to the world of such tables and letters, greater far than the former. Whence also he added,
“Not of the letter, but of the spirit.” See
again another difference. What then? was not that Law
spiritual? How then saith he, “We know that the Law is
spiritual?” (
“For the letter killeth, but the spirit giveth life.”
Yet these things he saith not absolutely ἁπλὧς. πτερῶσαι.
[3.] Since then It hath given us life, let us
remain living and not return again to the former deadness: for
“Christ dieth no more; for the death that He died, He died unto
sin once:” ( ἀδιάφορον. [Chrysostom’s view of this verse is correct
as far as it goes. But a fuller statement is that the
letter kills by demanding perfect obedience which none can
render, by producing the knowledge of sin and guilt, and by
exasperating the soul in holding forth to it a high standard of
duty which it neither can nor wishes to obey. The spirit,
on the other hand, gives life by revealing a perfect and gratuitous
righteousness, by exhibiting God’s love and awakening hope
instead of fear, and by transforming the soul through the Holy
Ghost so that it bears the image of God. The letter is equivalent
to the Law; the spirit to the Gospel. The contrast is not between
the Old covenant and the New, considered as successive
dispensations of the one system of grace, but between the Mosaic
economy as conditioning acceptance upon works (“Do this and
live”), and the Christian as offering salvation to every one that
believeth. C.]
[4.] Wilt thou then learn how great an evil is
filthy talking? See how the hearers blush at thy indecency. For
what is viler than a filthy talker? what more infamous? For such
thrust themselves into the rank of buffoons and of prostituted
women, yea rather these have more shame than you. How canst thou
teach a wife to be modest when by such language thou art training
her to proceed unto lasciviousness? Better vent rottenness from
the mouth than a filthy word. Now if thy mouth have an ill-odor,
thou partakest not even of the common meats; when then thou hadst
so foul a stink in thy soul, tell me, dost thou dare to partake of
ἰταμοὺς. παθῶν. παραπαίουσα.
But if the ministration of death, written and engraven in stones, came with glory, so that the children of Israel could not look steadfastly upon the face of Moses, for the glory of his face; which glory was passing away: how shall not rather the ministration of the Spirit be with glory?
He said that the
tables of Moses were of stone, as [also] they were written with
letters; and that these were of flesh, I mean the hearts of the
Apostles, and had been written on by the Spirit; and that the
letter indeed killeth, but the Spirit giveth life. There was yet
wanting to this comparison the addition of a further and not
trifling particular, that of the glory of Moses; such as in the
case of the New Covenant none saw with the eyes of the body. And
even for this cause it appeared a great thing in that the glory was
perceived by the senses; (for it was seen by the bodily eyes, even
though it might not be approached;) but that of the New Covenant is
perceived by the understanding. For to the weaker sort the
apprehension of such a superiority is not clear; but the other did
more take them, and turn them unto itself. Having then fallen
upon this comparison and being set upon showing the superiority [in
question], which yet was exceedingly difficult because of the
dulness of the hearers; see what he does, and with what method μεθοδεύει.
For if that ministration were of death, but this of life, doubtless, saith he, the latter glory is also greater than the former. For since he could not exhibit it to the bodily eyes, by this logical inference he established its superiority, saying,
Now by “ministration of death” he means i.e., the Law.
“How shall not rather the ministration of the Spirit be with glory?” for henceforth with confidence he extolleth the things of the New [Covenant] as indisputable. And observe what he doth. He opposed ‘stone’ to ‘heart,’ and ‘letter’ to ‘spirit.’ Then having shown the results of each, he doth not set down the results of each; but having set down the work of the latter, namely, death and condemnation, he setteth not down that of the spirit, namely, life and righteousness; but the Spirit Itself; which added greatness to the argument. For the New Covenant not only gave life, but supplied also ‘The Spirit’ Which giveth the life, a far greater thing than the life. Wherefore he said, “the ministration of the Spirit.” Then he again reverts to the same thing, saying,
Also, he interprets more clearly the meaning of the words, “The letter killeth,” declaring it to be that which we have said above, namely, that the Law showed sin, not caused it.
“Much rather doth the ministration of righteousness exceed in glory.” For those Tables indeed showed the sinners and punished them, but this not only did not punish the sinners, but even made them righteous: for this did Baptism confer.
[2.]
Now in what has gone before, indeed, he showed that
this also is with glory; and not simply is with glory, but even
exceedeth in it: for he did not say, “How shall not the
ministration of the Spirit be rather in glory?” but, “exceed in
glory;” deriving the proof from the arguments before stated.
Here he also shows the superiority, how great it is, saying, ‘if
I compare this with that, the glory of the Old Covenant is not
glory at all;’ not absolutely laying down that there was no
glory, but in view of the comparison. Wherefore also he added,
“in this respect,” that is, in respect of the comparison. Not
that this doth disparage the Old Covenant, yea rather it highly
commendeth it: for comparisons are wont to be made between things
which are the same in kind. Next, he sets on foot yet another
argument to prove the superiority also from a fresh ground.
For the one ceased, but the other abideth continually.
For since when he had heard so many and so great
things concerning the New [Covenant,] the hearer would be desirous
of seeing this glory manifested to the eye, mark whither he hurleth
him, [even] to the world to come. Wherefore also he brought
forward the “hope,” saying, “Having therefore such a
hope.” Such? Of what nature? That we have been counted
worthy of greater things than Moses; not we the Apostles only, but
also all the faithful. “We use great boldness of speech.”
Towards whom? tell me. Towards God, or towards the disciples?
Towards you who are receiving instruction, he saith; that is, we
speak every where with freedom, hiding nothing, withholding
nothing, mistrusting nothing, but speaking openly; and we have not
feared lest we should wound your eyesight, as Moses did that of the
Jews. For that he alluded to this, hear what follows; or rather,
it is necessary first to relate the history, for he himself keeps
dwelling upon it. What then is the history? When, having
received the Tables a second time, Moses came down, a certain glory
darting from his countenance shone so much that the Jews were not
able to approach and talk with him until he put a veil over his
face. And thus it is written in Exodus, ( επειδὴ, so also LXX. E.V.
“till.”
Putting them in mind then of this history, he says,
Now what he says is of this nature. There is no need for us to cover ourselves as Moses did; for ye are able to look upon this glory which we are encircled with, although it is far greater and brighter than the other. Seest thou the advance? For he that in the former Epistle said, “I have fed you with milk, not with meat;” saith here, “We use great boldness of speech.” And he produces Moses before them, carrying forward the discourse by means of comparison, and thus leading his hearer upwards.
And for the present he sets them above the
Jews, saying that ‘we have no need of a veil as he i.e., Moses.
Mean time, however, let us hear what follows next.
So he reads the text.
See what he establisheth by this. For what happened then once in the case of Moses, the same happeneth continually in the case of the Law. What is said, therefore, is no accusation of the Law, as neither is it of Moses that he then veiled himself, but only the senseless Jews. For the law hath its proper glory, but they were unable to see it. ‘Why therefore are ye perplexed,’ he saith, ‘if they are unable to see this glory of the Grace, since they saw not that lesser one of Moses, nor were able to look steadfastly upon his countenance? And why are ye troubled that the Jews believe not Christ, seeing at least that they believe not even the Law? For they were therefore ignorant of the Grace also, because they knew not even the Old Covenant nor the glory which was in it. For the glory of the Law is to turn [men] unto Christ.’
[3.] Seest thou how from this consideration also
he takes down the inflation of the Jews? By that in which they
thought they had the advantage, namely, that Moses’ face shone,
he proves their grossness and groveling nature. Let them not
therefore pride themselves on that, for what was that to Jews who
enjoyed it not? Wherefore also he keeps on dwelling upon it,
saying one while, “The same veil in the reading of the old
covenant remaineth,” it “not being revealed that it is done
away in Christ:” another while, that “unto this day when
Moses is read,” ( ἁγιστείαν. So Chrysostom, though the LXX agrees with the
E.V.
For since he said that in the reading of the Old Testament the veil remaineth, lest any should think that this that is said is from the obscurity of the Law, he both by other things showed even before what his meaning was, (for by saying, “their minds were hardened,” he shows that the fault was their own,) and, in this place too, again. For he said not, ‘The veil remaineth on the writing,’ but “in the reading;” (now the reading is the act of those that read;) and again, “When Moses is read.” He showed this however with greater clearness in the expression which follows next, saying unreservedly, “The veil lieth upon their heart.” For even upon the face of Moses it lay, not because of Moses, but because of the grossness and carnal mind of these.
[4.] Having then suitably ἱκανῶς.
[There are various methods of supplying a
nominative to the verb “turn” in this sentence. Calvin makes
Moses the subject, as representing the law which when it is
directed to Christ causes the veil to be removed. Stanley also
makes Moses the subject, but as representing the people, and
renders, “When Moses turns to the Lord, he strips off the
veil.” But Chrysostom gives what is the generally accepted
view, which is that “the heart of Israel is that which turns,”
indicating of course a general conversion (cf.
Seest thou that not over the face of Moses was there
that veil, but over the eyesight of the
Or, “He.” St. Paul. Two mss. insert
here, “the Jews of that day therefore saw it not, nor do they
now;” but Dr. Field rejects the insertion.
[5.] See then from the beginning, how many things
he has laid down, as constituting the difference and showing the
superiority, not the enmity or contradiction, of the New Covenant
in respect to the old. That, saith he, is letter, and stone, and
a ministration of death, and is done away: and yet the Jews were
not even vouchsafed this glory. (Or, the glory of this.) This
table is of the flesh, and spirit, and righteousness, and
remaineth; and unto all of us is it vouchsafed, not to one only, as
to Moses of the lesser then. ( This version of the verb was followed by
Luther, Bengel and others, and is found in the Revised Version.
It is objected to by Meyer, Hodge, Beet et al., as being at
variance with the usage of the language since the middle voice of
the verb never has this meaning elsewhere, and at variance with the
context which lays the stress on free and unhindered seeing and not
upon reflecting. But it is urged in reply that Chrysostom may be
trusted to know what Greek usage is, and as to the context the
splendor which shone in Moses’s face, that which suggested this
whole train of thought, was a reflection of what he saw in the
Mount. Fortunately whichever way the point is decided, the
blessed result remains for all believers of a growing
transformation into the image of Christ, from glory to glory (like
from strength to strength in
“And where the Spirit of the Lord is, there is liberty.”
For surely you will not assert, that he says, ‘And where the Lord of the Lord is.’ “Liberty,” he said, with reference to the former bondage. Then, that you may not think that he is speaking of a time to come, he says,
Not that which is brought to an end, but that which remaineth.
“Are transformed into the same image from glory to glory, even as from the Lord the Spirit.”
Seest thou how again he places the Spirit in the
rank of God, (vide infra)
[6.] Wilt thou that I show thee this also from the
Apostles more obviously to the sense. Consider Paul, whose
garments wrought: Peter, whose very shadows were mighty. (
[7.] Come then, let us discourse to you on
this, the love of beauty, and let us see whereby the mischief is
increased; for so we shall know whether the fault be ours, or not
ours. And if ours, let us do everything to get the better of it;
whereas if not ours, why do we afflict ourselves for nought? And
why do we not pardon, but find fault, with those who are made
captive by it? Whence then is this love engendered? ‘From
comeliness of feature,’ saith one, ‘when she that woundeth one
is beautiful and of fair countenance.’ It is said idly and in
vain. For if it were beauty that attracted lovers, then would the
maiden who is such have all men for her lovers; but if she hath not
all, this thing cometh not of nature nor from beauty, but from
unchaste eyes. For it was when by eyeing too curiously περιέργως. καθίστασθαι. Ben. μεθίστασθαι, to pass into.
[8.] How then, when without habit one is
taken captive at first sight? Here also it is indolence of body,
or self-indulgence, and not attending to one’s duties, nor being
occupied in necessary business. For such an one, wandering about
like some vagabond, is transfixed by any wickedness; and like a
child let loose, any one that liketh maketh such a soul his
slave. For since it is its wont to be at work, when thou stoppest
its workings in what is good, seeing it cannot be unemployed, it is
compelled to engender what is otherwise. For just as the earth,
when it is not sown nor planted, sends up simply weeds; so also the
soul, when it hath nought of necessary things to do, being desirous
by all means to be doing, giveth herself unto wicked deeds. And
as the eye never ceaseth from seeing, and therefore will see wicked
things, when good things are not set before it; so also doth the
thought, when it secludes itself from necessary things, busy itself
thereafter about such as are unprofitable. For that even the
first assault occupation and thought are able to beat off, is
evident from many things. When then thou hast looked on a
beautiful woman, and wert moved towards her, look no more, and thou
art delivered. ‘And how shall I be able to look no more,’
saith he, ‘when drawn by that desire?’ Give thyself to other
things which may distract the soul, to books, to necessary cares,
to protecting others, to assisting the injured, to prayers, to the
wisdom which considers the things to come: with such things as
these bind down thy soul. By these means, not only shalt thou
cure a recent wound, but shalt wear away a confirmed and inveterate
one easily. For if an insult according to the proverb prevails
with the lover to give over his love, how shall not these spiritual
charms ἐπῳδαὶ.
And let this that we have said about habit be our
speech unto the young; since to those who are men and taught in
heavenly wisdom, stronger than all is the fear of God, the
remembrance of hell, the desire of the kingdom of heaven; for these
are able to quench the fire. And along with these take that
thought also, that what thou seest is nothing else than rheum, and
blood, and juices of decomposed food. ‘Yet a gladsome thing is
the bloom of the features,’ saith one. But nothing is more
gladsome than the blossoms of the earth, and these too rot and
wither. Do not then in this either give heed to the bloom, but
pass on further inward in thy thought, and stripping off that
beauteous skin in thy thought, scan curiously what lies beneath
it. For even the bodies of the dropsical shine brightly, and the
surface hath nothing offensive; but still, shocked with the thought
of the humor stored within we cannot love such persons. ‘But
languishing is the eye and glancing, and beautifully arched the
brow, and dark the lashes, and soft the eyeball, and serene the
look.’ But see how even this itself again is nothing else than
nerves, and veins, and membranes, and arteries. Think too, I
pray, of this beautiful eye, when diseased and old, wasting with
despair, swelling with anger, how hateful to the sight it is, how
quickly it perisheth, how sooner even than pictured ones, it is
effaced. From these things make thy mind pass to the true
beauty. ‘But,’ saith he, ‘ I do not see beauty
Therefore seeing we have this ministry, even as we obtained mercy we faint not, but we have renounced the hidden things of shame.
Seeing he had uttered
great things and had set himself and all the faithful before Moses,
aware of the height ὑπέρβολής. ἑπαιρεῖν. The Benedictine Latin translates,
“necessary to exalt [himself] both on account of the false
Apostles, and his hearers.” παίζοντος. παροχὴν. χορηγίαν.
“We faint not.” And this indeed is to be imputed to His loving-kindness. For the clause, “as we obtained mercy,” take to be said with reference both to the “ministry,” and to the words, “we faint not.” And observe how earnestly he endeavors to lower his own things. ‘For,’ saith he, ‘that one who hath been counted worthy of such and so great things, and this from mercy only and loving-kindness, should show forth such labors, and undergo dangers, and endure temptations, is no great matter. Therefore we not only do not sink down, but we even rejoice and speak boldly.’ For instance, having said, “we faint not,” he added,
And what are “the hidden things of shame?” We
do not, he saith, profess and promise great things, and in our
actions show other things, as they do; wherefore also he said,
“Ye look on things after the outward appearance;” but such we
are as we appear, not having any duplicity, nor saying and doing
such things as we ought to hide and veil over with shame and
blushes. And to interpret this, he added, “not walking in
craftiness.” For what they considered to be praise, that he
proves to be shameful and worthy of scorn. But what is, “in
craftiness?” They had the reputation of taking nothing,, but
they took and kept it secret; they had the character of saints and
approved Apostles, but they were full of numberless evil things.
But, saith he, “we have renounced” these things: (for these
are what he also calls the “hidden things of shame;”
“But by the manifestation of the truth.”
Not by the countenance and the outward show, but by the very proof of our actions.
“Commending ourselves to every man’s conscience.”
For not to believers only, but also to
unbelievers, we are manifest; lying open unto all that they may
test our actions, as they may choose; and by this we commend
ourselves, not by acting a part and carrying about a specious
mask. We say then, that we take nothing, and we call you for
witnesses; we say that we are conscious of no wickedness, and of
this again we derive the testimony from you, not as they (sc. false
Apostles) who, veiling over their things, deceive many. But we
both set forth our life before all men; and we lay bare ἀπογυμνοῦμεν.
[2.] Then because the unbelievers knew not its power, he added, this is no fault of ours, but of their own insensibility. Wherefore also he saith,
As he said also before, “To some a savor from
death unto death, to others a savor from life unto life,” ( See Epiphanius adv. Hær. lib. i. tom.
iii. 33. For a full account of Manichæism, see
Library of the Fathers, St. Augustin’s Confessions,
Note A. [This is one of the few instances in which
the expositor allowed himself to be diverted by dogmatic
considerations from the true meaning of the word. It is
exceedingly awkward to make of this world depend upon
unbelievers, and not upon the substantive God which
immediately precedes. The natural and legitimate construction is
the one given in both the English versions, “the God of this
world (or age).” But Chrysostom was led to depart from it, as
Augustin was afterwards, and Origen and Tertullian had been before,
by a desire to resist the Marcionites and the Manichæans who were
accustomed to quote this passage in favor of their doctrine of two
eternal principles, the one good, the other evil. But the
ordinary rendering of the phrase gives no countenance to the
Dualism, which for so many centuries opposed and embarrassed
the early Church. It is, alas, too certain that Satan rules this
world as if he were a God, and from the multitude he receives the
service which is due to the Most High alone, but this fact by no
means exalts him to an equality with the maker of all or makes him
an original and co-eternal principle of life and action. It is
because men turn away from the glory of God as it shines in the
face of Jesus Christ that God permits Satan to destroy, in whole or
in part, their capacity for spiritual vision. Such a work is
eminently appropriate in him who is prince of “the world-rulers
of this darkness” (
“That the light of the Gospel of the glory of Christ should not dawn upon them.”
Not that they might disbelieve in God, but that
unbelief might not see what are the things within, as also He
enjoined us, commanding not to “cast the pearls before the
swine.” ( Literally “physicians’ sons.” Rec. Text “parables.” τὰ ἡμέτερα. Or “than.”
[3.]
And what is the nature of the connexion
there? What hath this in common with what has been said? He
either hints at them Sc. the false Apostles. νοσφιζόμεθα.
“Our” Rec. Text, [which is correct. C.]
Seest thou how again to those who were
desirous of seeing that surpassing glory, I mean that of Moses, he
shows it flashing with added lustre μετὰ προσθήκης. The Apostle. ἀπαράλλακτον. God’s.
For seeing he had spoken many and great things
of the unspeakable glory, lest any should say, ‘And how enjoying
so great a glory remain we in a mortal body?’ he saith, that this
very thing is indeed the chiefest marvel and a very great example
of the power of God, that an earthen vessel hath been enabled to
bear so great a brightness and to keep so high a treasure. And
therefore as admiring this, he said, “That the exceeding
greatness of the power may be of God, and not from ourselves;”
again alluding to those who gloried in themselves. For both the
greatness of the things given and the weakness of them that receive
show His power; in that He not only gave great things, but also to
those who are little. For he used the term “earthen” in
allusion to the frailty τὸ εὒθραυστον. τῶν καθ ἡμᾶς. δύναμιν. LXX. A.V.
army. εὕτελοῦς.
[4.] Let us then be amazed at the Power of
God, admire, adore it. Let us ask Jews, let us ask Greeks, who
persuaded the whole world to desert from their fathers’ usages,
and to go over to another way of life? The fisherman, or the
tentmaker? the publican, or the unlearned and ignorant? And how
can these things stand with reason, except it were Divine Power
which achieveth all by their means? And what too did they say to
persuade them? ‘Be baptized in the Name of The Crucified.’
Of what kind of man Πόιου. So one ms. at any
rate; Ben. “this innovation.” ἁναμοχλεύῃ.
We are pressed on every side, yet not straitened; perplexed, yet not unto despair; pursued, yet not forsaken.
He still dwells upon
proving that the whole work is to be ascribed to the power of God,
repressing the highmindedness of those that glory in themselves.
‘For not this only,’ saith he, ‘is marvelous, that we keep
this treasure in earthen vessels, but that even when enduring ten
thousand hardships, and battered περικρουόμενοι, a term
especially used of striking upon vessels, to sound them.
‘In respect of our foes, in respect of our
friends, in respect of necessaries, in respect of other needs, by
them which be hostile, by them of our own household.’ “Yet
not straitened.” And see how he speaks contrarieties, that
thence also he may show the strength of God. For, “we are
pressed on every side, yet not straitened,” saith he;
“perplexed, yet not unto despair;” that is, ‘we do not quite
fall off. For we are often, indeed, wrong in our calculations ἁλογούμεθα. The Ben. Ed. has ἁλγοῦμεν in
defiance of mss.
i.e., the Apostles’. ἁνενεγκόντες.
And what is the “dying of the Lord Jesus,” which they bare about? Their daily deaths by which also the resurrection was showed. ‘For if any believe not,’ he says, ‘that Jesus died and rose again, beholding us every day die and rise again, let him believe henceforward in the resurrection.’ Seest thou how he has discovered yet another reason for the trials? What then is this reason? “That his life also may be manifested in our body.” He says, ‘by snatching us out of the perils. So that this which seems a mark of weakness and destitution, this, [I say,] proclaims His resurrection. For His power had not so appeared in our suffering no unpleasantness, as it is now shown in our suffering indeed, but without being overcome.’
So Chrysostom: Rec. text “always,” [which is
correct. C.] Just below he inserts, as will be seen, “in
us,” [without authority. C.]
Speaking no more of death in the strict
sense Literally, the death.
[2.] Knowing that &c. Rec. Text [which is
well sustained. C.]
He has reminded us of a Psalm which abounds in
heavenly wisdom φιλοσοφίαν. ἀλείφειν. διορθοῦσθαι.
[It is singular that the preacher in citing
this verse omitted a clause of great importance, found in all the
chief mss., viz., with Jesus, words
which teach that believers are raised up in union with Christ and
by virtue of that union, and therefore in his fellowship and
likeness. This it is that made the resurrection the one great,
all-absorbing object of anticipation and desire to the early
Christians. They were to be with their Lord and like him.
C.]
Again, he fills them with lofty thoughts φρονἠματος.
How does it decay? Being scourged, being persecuted, suffering ten thousand extremities. “Yet the inward man is renewed day by day.” How is it renewed? By faith, by hope, by a forward will, finally, by braving those extremities. For in proportion as the body suffers ten thousand things, in the like proportion hath the soul goodlier hopes and becometh brighter, like gold refined in the fire more and more. And see how he brings to nothing the sorrows of this present life.
Our, A.V., [the true text.] Worketh for us, A.V., [the true text.]
Having closed the question by a reference to hope,
(and, as he said in his Epistle to the Romans, “We are saved by
hope, but hope that is seen is not hope;” ( καθ̓ ὓπερβολὴν εἰς
ὑπερβοήλν. βιάζεσθαι.
[3.] Since then “the things that are seen
are temporal, but the things that are not seen are eternal,” let
us look to them. For what excuse even can we have, if we choose
the temporal instead of the eternal? For even if the present be
pleasurable, yet it is not abiding; whilst the woe it entails is
abiding and irremissible. For what excuse will they have who have
been counted worthy of the Spirit and have enjoyed so great a gift,
if they become of grovelling mind and fall down to the earth. For
I hear many saying these words worthy of all scorn, ‘Give me
to-day and take tomorrow.’ ‘For,’ saith one, ‘if indeed
there be such things there as ye affirm, then it is one for one;
but if there be no such thing at all, then it is two for
nothing.’ What can be more lawless than these words? or what
more idle prating ληρωδέστερον. ἱπποδρομίων. Vid. Field
Ann. “For one.” Bened., against most mss. προμνηστοίαις. αἱ παστάδες. ἐλεγχὀμενα. ἀποτηγανίζεσθαι. τάξιν. The Ben.
translate “ordinem Dei aut sententiam.” εἰ καὶ μὴ ὁμοίως.
[4.] ‘And wherefore,’ saith one, ‘doth he
not punish here?’ That He may display that longsuffering of
His, and may offer to us the salvation that cometh by repentance,
and not make our race to be swept away, nor pluck away those who by
an excellent change are able to be saved, before that salvation.
For if he instantly punished upon the commission of sins, and
destroyed, how should Paul have been saved, how should Peter, the
chief teachers of the world? How should David have reaped the
salvation that came by his repentance? How the Galatians? How
many others? For this reason then He neither exacts the penalty
from all here, (but only from some out of all,) nor yet there from
all, but from one here, and from another there; that He may both
rouse those who are exceedingly insensible by means of those whom
He punishes, and may cause them to expect the future things by
those whom He punishes not. Or seest thou not many punished here,
as those, for instance, who were buried under the ruins of that
tower; ( διαπιστοῦντας.
Let us not then, in order that for a single moment
(for such is this present life) we may live luxuriously, draw on
ourselves punishment through endless ages: but let us toil for a
moment, that we may be crowned for ever. See ye not that even in
worldly things most men act in this manner; and choose a brief toil
in order to Or, “at the very end ofttimes misses of his hope,
the fruit, &c.” Or, ‘utterly.’ χάος, Chrys. who
varies from the text in other respects. [Not, however, so as to
affect the sense of the passage. Perhaps in quoting he took only
that portion which suited his purpose. The word he uses for
gulf or chasm is employed in the LXX. in the same
sense. C.]
Thinking then on these things let us also be
careful of that which is our life. For mention what toils soever
and bring forward besides what punishment soever; all these
combined will be nothing in comparison of the good things to
come. Instance therefore, if thou wilt, fire and steel and wild
beasts, and if there be aught sorer than these; but yet these are
not even a shadow compared with those torments. For these things
when applied in excess become then especially light, making the
release speedy Si gravis, brevis: si longa,
levis: Cic. Tusc. Disp. μεχρὶ ῥηματος
στῆναι. ἐντεῦθεν σωφρονισθῆναι. Ben. ἐνταῦθα against
the mss.
For we know, that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal, in the heavens.
Again he arouses
their zeal because many trials drew on ἐπάγεσθαι. λῆξιν. γυμνάζει. [In this view that the building from God is the
resurrection body, Chrysostom has the support of nearly all the
recent expositors—Hodge indeed contends stoutly and ably that the
house not made with hands is heaven itself, yet not with success.
For if the earthly house is a body, the heavenly house must be one
also, else the comparison fails much in force and point; moreover,
a body which is said to be now in heaven and afterwards to come
from heaven can hardly be identical with heaven. C.] πρὸς ἀντιδιαστολήν
ἀντέθηκεν.
[2.]
What habitation? tell me. The incorruptible
body. And why do we groan now? Because that is far better.
And “from heaven” he calls it because of its
incorruptibleness. For it is not surely that a body will come
down to us from above: but by this expression he το καθολικὸν.
ἐκδυσάμενοι. This doubtless was what St.
Chrysostom wrote, as appears from what follows; but the mss. all agree in reading ἐνδυσάμενοι, as the
Rec. text of the N.T. reads in the Epistle.
That is, even if we have put off the body, we shall
not be presented there without a body, but even with the same one
made incorruptible. But some read, and it deserves very much to
be adopted, “If so be that being clothed we shall not be found
naked.” For lest all should be confident because of the
Resurrection, he says, “If so be that being clothed,” that is,
having obtained incorruption and an incorruptible body, “we shall
not be found naked” of glory and safety. As he also said in the
former Epistle; “We shall all be raised; but each in his own
order.” And, “There are celestial bodies, and bodies
terrestial.” (
[3.] “Being burdened,” Rec. text, which St.
Chrysostom omits. ἅλλου
και ἅλλου. παθητὸν.
Hereby he shows that these things were prefigured from the first. For not now was this decreed: but when at the first He fashioned us from earth and created Adam; for not for this created He him, that he should die, but that He might make him even immortal. Then as showing the credibility of this and furnishing the proof of it, he added,
“Who also gave the earnest of the
Spirit.” For even then He fashioned us for this; and now He
hath wrought unto this by baptism, and hath furnished us with no
light security thereof, the Holy Spirit. And he continually calls
It an earnest, wishing to prove God to be a debtor of the ὁφειλέτην τοῦ παντὸς. [The argument of these verses is thus
presented by Beet, in lo. “By Christians now death is
looked upon without terrible recoil, as being the only entrance
into Life. We bow to the inevitable. But in the early
Christians the possibility of surviving the coming of Christ woke
up with new intensity man’s natural love of life, and made death
seem very dark. They therefore longed eagerly for Christ’s
return, hoping thus to clothe themselves with immortal raiment
without laying aside their mortal bodies. This yearning for an
immortal body, Paul felt to be divinely implanted, and therefore
not doomed to disappointment. But the possibility of death was to
Paul too real to be ignored. Therefore, in view of it, his
yearning for an immortal body assured him that if his present body
be removed by death a heavenly body awaits him. For otherwise, he
will stand before Christ as a naked spirit, in utter contradiction
to yearnings which he felt to be divine and of whose realization he
had a divine pledge. In other words his instinctive clinging to
his present body was to him a divine intimation that when Christ
comes we shall not be naked spirits, but spirits clothed in bodies;
and was therefore a proof that if our present body be removed by
death a heavenly and eternal body awaits us. Thus a purely human
instinct, not weakened but intensified by Christianity, and
sanctified by the felt presence of the Holy Spirit, is seen to be a
prophecy of God’s purpose concerning us. Similar argument
in
[4.]
That which is greater than all he has put
last, for to be with Christ is better, than receiving an
incorruptible [body.] But what he means is this: ‘He
quencheth not our life that warreth against and killeth us; be not
afraid; be of good courage even when hewn in pieces. For not only
doth he set thee free from corruption and a burden, but he also
sendeth thee quickly to the Lord.’ Wherefore neither did he
say, “whilst we ‘are’ in the body:” as of those who are
in a foreign and strange land. “Knowing therefore that whilst
we are at home in the body, we are absent from the Lord: we are
of good courage, I say, and willing to be absent from the body, and
to be at home with the Lord.” Seest thou how keeping back what
was painful, the names of death and the end, he has employed
instead of them such as excite great longing τά σφόδρα ποθεινά. ἀλύῃ. προδιώρθωσε.
“We are of good courage, I say, and willing.” Wonderful! to what hath he brought round the discourse? To an extreme desire of death, having shown the grievous to be pleasurable, and the pleasurable grievous. For by the term, “we are willing” he means, ‘we are desirous.’ Of what are we desirous? Of being “absent from the body, and at home with the Lord.” And thus he does perpetually, (as I showed also before) turning round the objection of his opponents unto the very contrary.
‘For what we seek for is this,’ saith he,
‘whether we be there or here, to live according to His will; for
this is the principal thing. So that by this thou hast the
kingdom already in possession without a probation.’ For lest
when they had arrived at so great a desire of being there, they
should again be disquieted at its being so long first, in this he
gives them already the chief τὸ κεφὰλαιον.
[5.] Seeing then he has persuaded them by
many good things, henceforth he alarms them also by those of
gloomier aspect σκυθρωποτέρων.
Then having alarmed and shaken κατασείσας.
“That each one may receive the things done
in the body,” as many So Chrysostom here, but below with the Received
text, “according to that,” &c.
By saying these words, he both reviveth ἀνιστᾷ. μέσον.
[6.] Let us then hear the voice of Paul,
saying, that “we must stand at the judgment-seat of Christ;”
and let us picture to ourselves that court of justice, and imagine
it to be present now and the reckoning to be required εὐθύνας
ἀπαιτεῖσθαι. τὸ στῦφον. ἁρπαγαι.
For suppose there were no hell, yet in the
midst of so great brightness to be rejected and to go away
dishonored;—how great the punishment! For if even now, when the
Emperor rideth in and his train with him, we contemplating each one
of us our own poverty, derive not so much pleasure from the
spectacle, as we endure dejection at having no share in what is
going on about the Emperor, nor being near the Sovereign; what will
it be then? Or thinkest thou it is a light punishment, not to be
ranked in that company, not to be counted worthy of that
unutterable glory, from that assemblage and those untold good
things, to be cast forth some-wither far and distant? But when
there is also darkness, and gnashing of teeth, and chains
indissoluble, and an undying worm, and fire unquenchable, and
affliction, and straitness, and tongues scorching like the rich
man’s; and we wail, and none heareth; and we groan and gnash our
teeth for anguish, and none regardeth; and we look all round, and
no where is there any to comfort us; where shall we rank those that
are in this condition? what is there more miserable than are those
souls? what more pitiable? For if, when we enter a prison and see
its inmates, some squalid, some chained and famishing, some again
shut up in darkness, we are moved with compassion, we shudder, we
use all diligence that we may never be cast into that place; how
will it be with us, when we are led and dragged away into the
torture-dungeons βασανιστηρία. αποκηρύττουσιν. ἐπιτειχίζων.
[7.] Let us hear then, us also. And if
thou have the fire of lust, set against it that other fire, and
this will presently be quenched and gone. And if thou purposest
to utter some harsh sounding ἀπηχὲς. πάθους. [Chrysostom appears distinctly to accept the
common faith of the church that the things done in the body
(literally, “through the body,” as the channel by which
purposes pass into actions) furnish the basis upon which the last
assize proceeds. He makes no reference to any post mortem
probation, but (on pages 331, 332) asserts the contrary, “Here
the opportunities of salvation exist, but there are found no
longer.” Nor is his view of the retributions of the judgment
inconsistent with his repeated assertions of salvation as wholly
gratuitous. Entrance into eternal life is God’s free gift to
all who believe. But the degree of glory will be measured by the
faithfulness of service, just as the degree of the punishment of
the lost will be by the number and aggravation of their sins.
Hence it follows that although the salvation of any is due to
God’s undeserved favor, still each one that stands at the bar
will receive an exact recompense for his entire conduct in the days
of his flesh. “A remembrance of this exact recompense,” it
has well been said, “will make us comparatively indifferent about
life or death, and emulous so to act as to please our Judge.”
C.]
Considering then all these things, let us think not of the luxurious, but what is their end; here indeed filth and obesity, there the worm and fire: not of the rapacious, but what is their end; cares here, and fears, and anxieties; there chains indissoluble: not of the lovers of glory, but what these things bring forth; here slavery and dissemblings, and there both loss intolerable and perpetual burnings. For if we thus discourse with ourselves, and if with these and such like things we charm perpetually our evil lusts, quickly shall we both cast out the love of the present things, and kindle that of the things to come. Let us therefore kindle it and make it blaze. For if the conception of them, although a faint sort of one, affords so great pleasure; think how great the gladness, the manifest experience itself shall bring us. Blessed, and thrice blessed, yea, thrice blessed many times, are they who enjoy those good things; just as, consequently, pitiable and thrice wretched are they Who endure the opposite of these. That then we may be not of these but those, let us choose virtue. For so shall we attain unto the good things to come as well; which may all we attain, through the grace and love towards men of our Lord Jesus Christ; by Whom, and with Whom, to the Father, together with the Holy Spirit, be glory, might, and honor, now and for ever, and world without end. Amen.
Knowing therefore the fear of the Lord, we persuade men but we are made manifest unto God; and I hope that we are made manifest also in your consciences.
Knowing therefore, he says, these things, that terrible seat of judgment, we do every thing so as not to give you a handle nor offence, nor any false suspicion of evil practice against us. Seest thou the strictness of life, and zeal of a watchful soul? ‘For we are not only open to accusation,’ he saith ‘if we commit any evil deed; but even if we do not commit, yet are suspected, and having it in our power to repel the suspicion, brave it, we are punished.‘
See how he is continually obviating the
suspicion of appearing to praise himself. For nothing is so
offensive to the hearers as for any one to say great and marvellous
things about himself. Since then he was compelled in what he said
to fall upon that subject, he uses a corrective, saying, ‘we do
this for your sakes, not for ours, that ye may have somewhat to
glory of, not that we may.’ And not even this absolutely, but
because of the false Apostles. Wherefore also he added, “To
answer them that glory in appearance, and not in heart.” Seest
thou how he hath detached them from them, and drawn them to
himself; having shown that even the Corinthians themselves are
longing to get hold of some occasion, whereby they may have it in
their power to speak on their The Apostles’.
“That ye may have somewhat to glory towards
those which glory in appearance.” But neither this does he bid
them do absolutely, when no cause exists, but when they The false Apostles. i.e., self commendation.
[2.]
And if, saith he, we have uttered any great thing,
(for this is what he here calls being beside himself, as therefore
in other places also he calls it folly;—
Rec. text, Christ, [which is certainly
correct.]
‘For not the fear of things to come only,’ he saith, ‘but also those which have already happened allow us not to be slothful nor to slumber; but stir us up and impel us to these our labors on your behalf.’ And what are those things which have already happened?
“That if one died for all, then all
died.” ‘Surely then it was because all were lost,’ saith
he. For except all were dead, He had not died for all [Chrysostom seems to understand this clause in the
way given in the Auth. Vers., but all modern critics take the
aorist strictly and hold the meaning to be, not that all were
previously dead, but that all died in his death ( ἀφορμαὶ. τοσαύτης.
If therefore we ought not to live unto ourselves, ‘be not troubled,’ says he, ‘nor be confounded when dangers and deaths assail you.’ And he assigns besides an indubitable argument by which he shows that the thing is a debt. For if through Him we live who were dead; to Him we ought to live through Whom we live. And what is said appears indeed to be one thing, but if any one accurately examine it, it is two: one that we live by Him, another that He died for us: either of which even by itself is enough to make us liable; but when even both are united consider how great the debt is. Yea, rather, there are three things here. For the First-fruits also for thy sake He raised up, and led up to heaven: wherefore also he added, “Who for our sakes died and rose again.”
[3.]
For if all died and all rose again; and in such sort
died as the tyranny of sin condemned them; but rose again
“through the laver of regeneration and the renewing of the Holy
Ghost;” ( ἄνωθεν. κατὰστασιν.
“Even though we have known Christ after the flesh, yet now we know Him so no more.”
What then? tell me. Did He put away the flesh, and
is He now not with that body? Away with the thought, for He is
even now clothed in flesh; for “this Jesus Who is taken up from
you into Heaven shall so come. So? How? In flesh, with His
body. How then doth he say, “Even though we have known Christ
after the flesh, yet now henceforth no more?” (
[4.]
For seeing he had exhorted unto virtue from
His love, he now leads them on to this from what has been actually
done for them; wherefore also he added, “If any man is in
Christ,” he is “a new creature.” “If any,” saith he,
“have believed in Him, he has come to another creation, for he
hath been born again by the Spirit.” So that for this cause
also, he says, we ought to live unto Him, not because we are not
our own only, nor because He died for us only, nor because He
raised up our First-fruits only, but because we have also come unto
another life. See how many just grounds he urges for a life of
virtue. For on this account he also calls the reformation by a
grosser name i.e. creation. [“They are” Rev. Ver., in accordance with the
best authorities. C.]
What old things? He means either sins and impieties, or else all the Judaical observances. Yea rather, he means both the one and the other. “Behold, all things are become new.”
Nothing of ourselves. For remission of sins and
adoption and unspeakable glory are given to us by Him. For he
exhorts them no longer from the things to come only, but even from
those now present. For consider. He said, that we shall be
raised again, and go on unto incorruption, and have an eternal
house; but since present things have more force to persuade than
things to come, with those who believe not in these as they ought
to believe, he shows how great things they have even already
received, and being themselves what. What then being, received
they them? Dead all; (for he saith, “all died;” and, “He
ἁπλῶς. Literally “the promise.” Elsewhere St.
Chrysostom uses the expression for the promised land. See Hom.
xxxix. on St. Matt. Oxf. Trans. p. 563. “We must not only be
delivered out of Egypt, but we must also enter into the
promise.” ἀλόγου.
“Who reconciled us to Himself through Christ, and gave unto us the ministry of reconciliation.”
For from Him are all the good things. For He that
made us friends is Himself also the cause of the other things which
God hath given to His friends. For He rendered not these things
unto us, allowing us to continue enemies, but having made us
friends unto Himself. But when I say that Christ is the cause of
our reconciliation, I say the Father is so also: when I say that
the Father gave, I say the Son gave also. “For all things were
made by Him;” (
“And gave unto us the ministry of reconciliation.”
Here again he sets forth the dignity of the Apostles; showing how great a thing was committed to their hands, and the surpassing greatness of the love of God. For even when they would not hear the Ambassador that came, He was not exasperated nor left them to themselves, but continueth to exhort them both in His own person and by others. Who can be fittingly amazed at this solicitude? The Son Who came to reconcile, His True and Only-Begotten, was slain, yet not even so did the Father turn away from His murderers; nor say, “I sent My Son as an Ambassador, but they not only would not hear Him, but even slew and crucified Him, it is meet henceforth to leave them to themselves:” but quite the contrary, when the Son departed, He entrusted the business to us; for he says, “gave unto us the ministry of reconciliation.
[5.]
Seest thou love surpassing all expression, all
conception? Who was the aggrieved one? Himself. Who first
sought the reconciliation? Himself. ‘And yet,’ saith one,
‘He sent the Son, He did not come Himself.’ The Son indeed it
was He sent; still not He alone besought, but both with Him and by
Him the Father; wherefore he said, that, “God was reconciling the
world unto Himself in Christ:” that is, by Christ [It is clear that Chrysostom did not favor the view
given in the A.V., which connects the substantive verb with the
phrase “in Christ,” and separates it from the participle. He
rather agrees with the Rev. Version which obliterates the comma
after Christ, and makes the emphasis to lie on the reconciliation
effected in or through Christ, and not on the fact that God was in
Christ,—a proposition true enough in itself, but not before the
Apostle’s mind at this time. C.] αὑθενται.
“And having committed unto us the word of reconciliation.”
For neither have we come now on any odious office; but to make all men friends with God. For He saith, ‘Since they were not persuaded by Me, do ye continue beseeching until ye have persuaded them.’ Wherefore also he added,
Seest thou how he has extolled the thing by
introducing Christ thus in the form of a suppliant τιθέντα τὴν ἱκετήριαν
ταύτην. δικαιολογούμενος.
‘I say nothing of what has gone before, that
ye have outraged Him, Him that had done you no wrong, Him that had
done you good, that He exacted not justice, that He is first to
beseech, though first outraged; let none of these things be set
down at present. Ought ye not in justice to be reconciled for
this one thing only that He hath done to you now?’ And what
hath He done? “Him that knew no sin He made to be sin, for
you.” For had He achieved nothing but done only this, think how
great a thing it were to give His Son for those that had outraged
Him. But now He hath both well achieved mighty things, and
besides, hath suffered Him that did no wrong to be punished for
those who had done wrong. But he did not say this: but
mentioned that which is far greater than this. What then is
this? “Him that knew no sin,” he says, Him that was
righteousness itself αὐτοδικαιοσύνην.
[6.] Reflecting then on these things, let us fear
these words more than hell; let us reverence the things [they
express] more than the kingdom, and let us not deem it grievous to
be punished, but to sin. For were He not to punish us, we ought
to take vengeance on ourselves, who have been so ungrateful towards
our Benefactor. Now he that hath an object of affection, hath
often even slain himself, when unsuccessful in his love; and though
successful, if he hath been guilty of a fault towards her, counts
it not fit that he should even live; and shall not we, when we
outrage One so loving and gentle, cast ourselves into the fire of
hell? Shall I say something strange, and marvellous, and to many
perhaps incredible? To one who hath understanding and loveth the
Lord as it behoveth to love Him, there will be greater comfort if
punished after provoking One so loving, than if
[The comparison here made shows clearly how the
author understood the closing words of the fifth chapter of the
Epistle. Indeed his treatment of the weighty
δακνώμεθα.
And working together with Him we intreat also that ye receive not the grace of God in vain. For he saith, At an acceptable time I hearkened unto thee. And in a day of salvation did I succor thee.
For since he said, God
beseeches, and we are ambassadors and suppliants unto you, that ye
be “reconciled unto God:” lest they should become supine, he
hereby again alarms and arouses them, saying: “We intreat that
ye receive not the grace of God in vain.” ‘For let us not,’
he says, ‘therefore be at ease, because He beseeches and hath
sent some to be ambassadors; nay, but for this very reason let us
make haste to please God and to collect spiritual merchandise;’
as also he said above, “The love of God constraineth us,”
(
For not only from the greatness of the blessings and
His loving kindness, but also from the shortness of the time he
urgeth them continually. Wherefore he saith also elsewhere,
“For now is our salvation nearer.” (
For, “Behold,” he saith, “now is the
acceptable time; behold, now is the day of salvation.” Let us
therefore not let slip the favorable opportunity but display a zeal
worthy of the grace. For therefore is it that we also press
forward, knowing both the shortness and the suitableness of the
time. Wherefore also he said; “And working together we intreat
also. Working together” with you; ‘for we work together with
you, rather than with God for Whom we are ambassadors. For He is
in need of nothing, but the salvation all passeth over to you.’
But if it is even with God that he speaks of working together, he
repudiates not even this [interpretation]; for he says in another
place, “we are God’s fellow-workers:” (
“For,” saith he, “He saith,
“At an acceptable time I hearkened unto thee,
“And in a day of salvation did I succor thee:
“behold, now is the acceptable time: behold, now is the day of salvation.”
“The acceptable time.” What is this? That
ἐν τῷ
σκάμματι. ἀγωνὶζόμενος, as
[2.] Then, as it is his constant wont, namely, to place himself before them and bid them hence to take their example, so he does in this place also. Wherefore also he addeth,
The ministry. ἀτύφως.
This is far greater. For it is not the same
thing to be free from accusation; and to exhibit such a character
as in everything to appear “ministers of God.” For neither is
it the same thing to be quit of accusation, and to be covered βρύειυ,
‘blossom.’ δυσδιεξὸδευτος.
ἀκαταστασίαις, so translated in the margin of
the Author. Version, which, it will be seen, agrees best with the
comment of St. Chrysostom.
Yet every one of these by itself was
intolerable, the being scourged only, and being bound only, and
being unable through persecution to remain fixed στήναι.
But by “pureness” here, he means either chasteness again, or general purity, or incorruptness, or even his preaching the Gospel freely.
“In knowledge.” What is “in knowledge?”
In wisdom such as is given from God; that which is truly knowledge;
not as those that seem to be wise and boast of their acquaintance
“In long-suffering, in kindness.” For this also is a great note of a noble soul, though exasperated and goaded on every side, to bear all with long-suffering. Then to show whence he became such, he added;
“In the Holy Ghost.” ‘For in Him,’
he saith, ‘we do all these good works.’ But observe when it
is that he has mentioned the aid of the Holy Ghost. After he had
set forth what was from himself. Moreover, he seems to me to say
another thing herein. What then is this? Namely, ‘we have
both been filled with abundance of the Spirit and hereby also give
a proof of our Apostleship in that we have been counted worthy of
spiritual gifts.’ For if this be grace also, yet still he
himself was the cause who by his good works and his toils Literally ‘sweats.’
“In love unfeigned.” This was the cause of all those good things; this made him what he was; this caused the Spirit also to abide with him, by Whose aid also all things were rightly done of him.
A thing he says in many places, that ‘we continued neither to handle the word of God deceitfully nor to adulterate it.’
“In the power of God.” That which he always does ascribing nothing to himself but the whole to God, and imputing whatsoever he hath done aright to Him, this he hath done here also. For since he uttered great things, and affirmed that he had manifested in all things an irreproachable life and exalted wisdom, he ascribes this to the Spirit and to God. For neither were those commonplace things which he had said. For if it be a difficult thing even for one who lives in quiet to do aright and be irreproachable, consider him who was harassed by so great temptations, and yet shone forth through all, what a spirit he was of! And yet he underwent not these alone, but even far more than these, as he mentions next. And what is indeed marvelous is, not that he was irreproachable though sailing in such mighty waves, nor that he endured all nobly, but all with pleasure even. Which things, all, he makes clear to us by the next words, saying,
“By the armor of righteousness on the right and the left.”
[3.] Seest thou his self-possession of soul and well-strung spirit? For he shows that afflictions are arms not only which strike not down, but do even fortify and make stronger. And he calls those things ‘left,’ which seem to be painful; for such those are which bring with them the reward. Wherefore then doth he call them thus? Either in conformity with the conception of the generality, or because God commanded us to pray that we enter not into temptation.
What saying thou? That thou enjoyest honor,
and setting down this as a great thing? ‘Yes,’ he saith.
Why, forsooth? For to bear dishonor indeed is a great thing, but
to partake of honor requires not a vigorous νέανικῆς. ἐκτραχηλισθῆναι. ἀπηγόρευε. So Chrys. not exactly agreeing either with the
English Version or the LXX.
[4.] “As deceivers, and yet true.”
This is, “by evil report and good report.”
“As dying, and behold, we live.”
As under sentence of death and condemned; which was itself also matter of dishonor. But this he said, to show both the unspeakable power of God and their own patience. For so far as those who plotted against us were concerned, we died; and this is what all suppose; but by God’s aid we escaped the dangers. Then to manifest also on what account God permits these things, he added, “As chastened, and not killed.”
Showing that the gain accruing to them from their temptations, even before the rewards, was great, and that their enemies against their will did them service.
For by those that are without, indeed, we are
suspected of being in despair; but we give no heed to them; yea, we
have our pleasure at the full ακμάζουςαν.
“As poor, yet making many rich.”
Some indeed affirm that the spiritual riches are spoken of here; but I would say that the carnal are so too; for they were rich in these also, having, after a new kind of manner, the houses of all opened to them. And this too he signified by what follows, saying,
“As having nothing, and yet possessing all things.”
And how can this be? Yea rather, how can the
opposite be? For he that possesseth many things hath nothing; and
he that hath nothing possesseth the goods of all τά πάντων Ben. τά πάντα.
Now these things he says, to instruct us not
to be disturbed at the opinions of the many, though they call us
deceivers, though they know us not, though they count us
condemned καταδίκους. δήλη. ὐπόθεσιν, see below. βιωτικα. ἐδραπέτευσε.
Therefore Paul indeed, though wounded every
day, rejoiced and exulted; but the men of this day, although they
endure not a shadow even οὐδὲ ὄναρ. All the mss. have
the word “not,” but the sense seems to require its
omission.
Wilt thou that I show thee thine own riches,
that thou mayest cease to count them happy that are rich in
money? Seest thou this heaven here, the sun, this bright and far
shining star, and that gladdeneth our eyes, is not this too set
out πρόκειται. ὑπωῤόφιοι. σκιατραφούμενοι.
[6.] But if ye will, let us also look at
this same thing in an example. For if it were requisite to light
a furnace, and then one man were to throw in silken garments and
fine linens, many and numberless, and so kindle it; and another
logs of oak and pine, what advantage would this man have over
that? None, but even disadvantage. But what? (for there is
nothing to prevent our turning the same illustration round after
another manner,) if one were to throw in logs, and another were to
light his fire under bodies, by which furnace wouldest thou like to
stand, that with the logs, or that with the bodies? Very plainly
that with the logs. For that burns naturally and is a pleasant
spectacle to the beholders: whilst this with the steam, and
juices, and smoke, and the stench of the bones would drive every
one away. Didst thou shudder at the hearing, and loathe that
furnace? Like it are the bellies of the rich. For in them one
would find more rottenness than in that furnace, and stinking
vapors, and filthy humors, because that, all over in every part,
indigestion abounds in consequence of their surfeiting. For the
natural heat not sufficing for the digestion of the whole but being
smothered under them, they lie smoking above, and the
unpleasantness produced is great. To what then should one compare
those stomachs of theirs? Yet do not be offended at what I say,
but if I do not say true things, refute me. To what then should
one compare them? for even what has been said is not enough to show
their wretched plight. I have found another resemblance yet.
What then is it? As in the sewers where there is accumulation of
refuse, of dung, hay, stubble, stones, clay, frequent stoppages
occur; and then the stream of filth overflows at top: so also it
happeneth with the stomachs of those people. For these being
stopped up below, the greater part of these villainous streams
spurts up above. But not so with the poor, but like those
fountains which well forth pure streams, and water gardens and
pleasure grounds παραδείσους.
Our mouth is open unto you, O ye Corinthians, our heart is enlarged, ye are not straitened in us, but ye are straitened in your own affections.
Having detailed his own
trials and afflictions, for “in patience,” saith he, “in
afflictions, in necessities, in distresses, (
“Our heart is enlarged.” For as that
which warmeth is wont to dilate; so also to enlarge is the work of
love. For virtue is warm and fervent. This both opened the
mouth of Paul and enlarged his heart. For, ‘neither do I love
with the mouth only,’ saith he, ‘but I have also a heart in
union. Therefore I speak with openness, with my whole mouth, with
my whole mind.’ For nothing is wider than was Paul’s heart
which loved all the faithful with all the vehemence that one might
bear towards the object of his affection; this his love not being
divided and therefore weakened, but abiding in full entireness with
each. And what marvel that this was so in the case of the
faithful, seeing that even in that of the unfaithful, the heart of
Paul embraced the whole world? Therefore he said not ‘I love
you,’ but with more emphasis, “Our mouth is open, our heart is
enlarged,” we have you all within it, and not this merely, but
with much largeness of room εὐρυχωρίας. This passage is not in the Epistle to the
Philippians, but in the first Epistle to the Thessalonians ( Or ‘even.’ So Chrys.: Rec. text, “own son.” [Rev.
Vers. “my true child.”] δυσχεραίνοντας. The Corinthians.
And yet it is not an equal return, first to be
loved, afterwards to love. For even if one were to contribute
that which is equal in amount, he is inferior in that he comes to
it second. ‘But nevertheless I am not going to reckon
strictly, οὑδὲν
ἀκριβολογοῦμαι. τὰς ἀρχὰς. φυσέως.
He said not, ‘Intermix not with
unbelievers,’ but rather dealing sharply with καθαπτόμενος. ἐλευθερίαν. διαπτύει.
But not this only is the point to be admired in him that thus he prosecuted his comparison, but that he imagined another thing also still greater and more astounding; in the first place, prosecuting his speech in the form of interrogation, which is proper to things that are clear and admitted, and then dilating it by the quick succession and multitude of his terms. For he employs not one or two or three only, but several. Add to this that instead of the persons he employs the names of the things, and he delineates here high virtue and there extreme vice; and shows the difference between them to be great and infinite so as not even to need demonstration. “For what fellowship,” saith he, “have righteousness and iniquity?”
“And what communion hath light with darkness?”
( [This reading, given in the margin of the Rev.
Vers. is adopted by all the editors instead of “Belial,” for
which, as Westcott and Hort say, there is only Latin authority.
C.] A.V. part.
Seest thou how he uses the bare names, and how
adequately to his purpose of dissuasion. For he did not say,
‘neglect of righteousness παρανομίᾳ [ἀνομίᾳ]. The two words in brackets are not found in the
text, but seem required by the context.
“For ye [The testimony preponderates in favor of the first
person, “we,” adopted by the Rev. Vers. C.]
“I will dwell in them,” saith he, “and
walk in them. I will dwell in,” as in temples, “and walk in
them,” signifying the more abundant attachment σχέσιν.
“And they shall be my people and I will be
their God The Received Text inverts the order of the two
clauses.
And He said not, ‘Do not unclean things;’ but,
requiring greater strictness, ‘do not even touch,’ saith he,
‘nor go near them.’ But what is filthiness of the flesh?
Adultery, fornication, lasciviousness of every kind. And what of
the soul? Unclean thoughts, as gazing with unchaste eyes, malice,
deceits, and whatsoever such things there be. He wishes then that
they should be clean in both. Seest thou how great the prize?
To be delivered from what is evil,
Seest thou how from the beginning the Prophet fore-announceth our present high birth, the Regeneration by grace?
What promises? That we should be temples of God, sons and daughters, have Him indwelling, and walking in us, be His people, have Him for our God and Father.
“Let us cleanse ourselves from all defilement of flesh and spirit.”
Let us neither touch unclean things, for this is cleansing of the flesh; nor things which defile the soul, for this is cleansing of the spirit. Yet he is not content with this only, but adds also,
“Perfecting holiness in the fear of
God.” For not to touch the unclean thing doth not make clean,
but there needeth something else besides to our becoming holy;
earnestness, heedfulness, piety. And he well said, “In the fear
of God.” For it is possible to perfect chasteness, not in the
fear of God but for vainglory. And along with this he implies yet
another thing, by saying, “In the fear of God;” the manner,
namely, whereafter holiness may be perfected. For if lust be even
an imperious thing, still if thou occupy its territory with ἐπιτειχίσῃς.
[4.] Now by holiness here he means not
chastity alone, but the freedom from every kind of sin, for he is
holy that is pure. Now one will become pure, not if he be free
from fornication only, but if from covetousness also, and envy, and
pride ἀπονοίας. ἐκπομπεύων. παρεδειγμάτισας. παροινία. ἀνεχαίτισας.
I could have wished to carry this out into those
other subjects as well, both fasting and prayer, and to show in how
many respects vainglory is injurious there also; but I remember
that in the discourse before this I left unfinished a certain
necessary point. What was the point? I was saying, that the
poor have the advantage of the rich in the things of this life,
when I discoursed concerning health and pleasure; and this was
shown indistinctly. Come then, to-day let us show this, that not
in the things of this life only, but also in those that are higher,
the advantage is with them. For what leadeth unto a kingdom,
riches or poverty? Let us hear the Lord Himself of the heavens
saying of those, that “it is easier for a camel to go through the
eye of a needle than for a rich man to enter into the kingdom of
heaven:” ( χαῦνος. ἐσκήνωται. τὰ ἔνδον. ζυγόν. γνώμονα. κανόνα.
Open your hearts to us: we wronged no man, we
corrupted no man, we took advantage of no man. I say it not to
condemn you; for l have said before, [as I have also declared
above] This clause, inserted by St. Chrysostom, is not
found in the Received text.
Again he raiseth the
discourse about love, mitigating the harshness of his rebuke. For
since he had convicted and reproached them as being beloved indeed,
yet not loving in an equal degree, but breaking away from his love
and mixing up with other pestilent fellows; again he softens the
vehemence of his rebuke, saying, “Make room for us,” that is,
“love us;” and prays to receive a favor involving no burden,
and advantaging them that confer above them that receive it. And
he said not, ‘love,’ but with a stronger appeal to their ἐλεεινότερον.
“We wronged no man.” See how again he
does not mention the benefits [done by him], but frameth his speech
in another way, so as to be both less offensive and more cutting πληκτικώτερον.
What is “we corrupted?” That is, we beguiled
no man; as he says elsewhere also. “Lest by any means, as the
serpent beguiled Eve, so your minds should be corrupted.”
(
“We defrauded no man;” we plundered, plotted against no man. And he for the present forbears to say, ‘we benefited you in such and such ways;’ but framing his language so as more to shame them, “We wronged no man,” he says; as much as saying, ‘Even had we in no wise benefited you, not even so ought ye to turn away from us; for ye have nothing to lay to our charge, either small or great.’ Then, for he felt the heaviness of his rebuke, he tempers it again. And he was neither silent altogether, for so he would not have aroused them; nor yet did he let the harshness of his language go unmodified, for so he would have wounded them too much. And what says he?
How is this evident? “For I have said before,” he adds, “that ye are in our hearts to die and live with you.” This is the greatest affection, when even though treated with contempt, he chooseth both to die and live with them. ‘For neither are ye merely in our hearts,’ he says, ‘but in such sort as I said. For it is possible both to love and to shun dangers, but we do not thus.’ And behold here also wisdom unspeakable. For he spake not of what had been done for them, that he might not seem to be again reproaching them, but he promiseth for the future. ‘For should it chance,’ saith he, ‘that danger should invade, for your sakes I am ready to suffer every thing; and neither death nor life seemeth aught to me in itself, but in whichever ye be, that is to me more desirable, both death than life and life than death.’ Howbeit, dying indeed is manifestly a proof of love; but living, who is there that would not choose, even of those who are not friends? Why then does the Apostle mention it as something great? Because it is even exceeding great. For numbers indeed sympathize with their friends when they are in misfortune, but when they are in honor rejoice not with, but envy, them. ‘But not so we; but whether ye be in calamity, we are not afraid to share your ill fortune; or whether ye be prosperous, we are not wounded with envy.’
[2.] Then after he had continually repeated these
things, saying, “Ye are not straitened in us;” and, “Ye are
straitened in your own affections;” and, “make room for us;”
and, “Be ye also enlarged;” and, “We wronged no man;” and
all these things seemed to be a condemnation of them: observe how
he also in another manner alleviates this severity by saying,
“Great is my boldness of speech towards you.” ‘Therefore I
venture upon such things,’ he says, ‘not to condemn you by what
I say, but out of my great boldness of speech,’ which also
farther signifying, he said, “Great is my glorying on your
behalf.” ‘For think not indeed,’ he saith, ‘that because
I thus speak, I speak as though I had condemned you altogether;
(for I am exceedingly proud of, and glory in, you;) but both out of
tender concern and a desire that you should make greater increase
unto virtue.’ And so he said to the Hebrews also after much
rebuke; “But we are persuaded better things of you, and things
that accompany salvation, though we thus speak: and we desire
that each one of you may show the same diligence to the fullness of
hope even to the end.” ( φιλοτίμως.
For since he said, “our tribulation;” he
both explains of what sort it was, and magnifies it by his words,
in order to show that the consolation and joys received from them i.e., the Corinthians.
How on every side? for “without were fightings,” from the unbelievers; “within were fears;” because of the weak among the believers, lest they should be drawn aside. For not amongst the Corinthians only did these things happen, but elsewhere also.
ἐν R.T. ἐπὶ St. C. [The former is the true text.
C.]
For since he had testified great things of
them in what he said, that he may not seem to be flattering them he
cites as witness Titus the brother Or ‘his brother.’ οἰκειοῖ.
“While he told us your longing, your mourning, your zeal for me.” ‘These things made him glad,’ he says, ‘these things comforted him.’ Seest thou how he shows that he also is an earnest lover of theirs, seeing he considers their good report as a consolation to himself; and when he was come, gloried, as though on account of his own good things, unto Paul.
And observe with what warmth of expression he
reporteth these things, “Your longing, your mourning, your
zeal.” For it was likely Or ‘natural.’
χαλῶν Field. The
mss. have καλῶν, for which παρακαλῶν and
κολακεύων have been conjectured. χαλάω is used elsewhere in the same sense by
Chrysostom. See above, Hom. XIII. p. 346. line 29, first column,
“softened.”
So that ‘For,’ Rec. Text [which is correct. C.]
He goes on to
apologize for his Epistle, when, (the sin having been corrected,)
to treat them tenderly θεραπεύειν. τό μετρόν τῆς
ἐπιτιμήσεως.
Having said, “I do not regret,” he tells the reason also; alleging the good that resulted from his letter; and skillfully excusing himself by saying, “though but for a season.” For truly that which was painful was brief, but that which was profitable was perpetual. And what indeed followed naturally was to say, ‘even though it grieved you for a season, yet it made you glad and benefited you forever.’ But he doth not say this: but before mentioning the gain he passes again to his praises of them, and the proof of his own concern for them, saying, “Now I rejoice, not that ye were made sorry,” (‘for what gain came to me from you being made sorry?) “but that ye were made sorry unto repentance,” that the sorrow brought some gain.’ For a father also when he sees his son under the knife rejoiceth not that he is being pained, but that he is being cured; so also doth this man. But observe how he transfers all that was well achieved in the matter unto themselves; and lays whatever was painful to the account of the Epistle, saying, “It made you sorry for a season;” whilst the benefit that resulted from it he speaks of as their own good achieving. For he said not, ‘The Epistle corrected you,’ although this was the case; but, “ye sorrowed unto repentance.”
“For ye were made sorry after a godly sort, that ye might suffer loss by us in nothing.”
Seest thou wisdom unspeakable? ‘For had we
not done this,’ he says, ‘we had done you damage.’ And he
affirms that indeed which was well achieved to be theirs, but the
damage his own, if indeed he had been silent. For if they are
likely to be corrected by a sharp rebuke, then, if we did not
sharply rebuke, we should have done you damage; and the injury
would not be with you alone, but also with us. For just as he
that gives not to the merchant what is necessary for his voyage, he
it is that causeth the damage; so also we, if we did not offer you
that occasion τὰς ἀφορμὰς.
[2.]
‘Therefore,’ he says, ‘though I did regret
before I saw the fruit and the gain, how great they were I do not
regret now .’ For such a thing is godly sorrow. And then he
philosophizeth about it, showing that sorrow is not in all cases a
grievous thing, but when it is worldly. And what is worldly? If
thou be in sorrow for
λάμποντα.
“Yea,” what “clearing of yourselves,”
towards me. “Yea, what indignation” against him that had
sinned. “Yea, what fear.” (
“Yea, what longing,” that towards me. “Yea, what zeal,” that on God’s behalf. “Yea, what avenging:” for ye also avenged the laws of God that had been outraged.
“In every thing ye approved yourselves to be
pure in the matter.” Not only by not having perpetrated, for
this was evident before, but also by not consenting συνήδεσθαι.
[3.] προδιοικούμενος. συνεστήσατε. διατετράφθαι. i.e. the incestuous person.
“That our care for you might appear unto
you. [The true text of this clause is given in the Rev.
Vers. “That your earnest care for us might be made
manifest.” C.]
That is, ‘that ye might know how I love you.’
Now this is the same thing as the former, but being differently
expressed seemed to convey another meaning. For [to convince
thyself] that it is the same, unfold his conception and thou wilt
perceive the difference to be nothing. ‘For because I love you
exceedingly,’ saith he, ‘I was afraid lest ye should suffer any
injury from that quarter, and yourselves succeed to that
sorrow.’ As therefore when he says, “Doth God take care for
oxen?” (
Since we both showed our care for you and have been
wholly successful. As he said also in another place, “Now we
live, if ye stand fast in the Lord;” ( ἐπίδοσις.
[4.] For nothing doth so declare him that beareth
rule as paternal affection for the ruled. For begetting alone
constitutes not a father; but after begetting, also loving. But
if where nature is concerned there is so great need of love, much
more where grace is concerned. In this way were all the ancients
distinguished. As many, for instance, as obtained a good report
amongst the Hebrews, by this were made manifest. So was Samuel
shown to be great, saying, “But God forbid that I should sin
against God in ceasing to pray for you:” ( δημαγωγὸς. ὦ βέλτιστε. εἴασαν. ματαιοτεχνίας. ἐξ
ὀλίγων. εἰς μέσον.
For there are [these] species of rule; one, that
whereby men rule peoples and states, regulating this the political
life; which Paul denoting said, “Let every soul be subject to the
higher powers; for there is no power but of God.” (
A second there is whereby every one that hath
understanding ruleth himself; and this also the Apostle further
denoted παρεδήλωσεν.
[5.] Here, however, there is yet another rule,
higher than the political rule. And what is this? That in the
Church. And this also itself Paul mentions, saying, “Obey them
that have the rule over you and submit to them; for they watch in
behalf of your souls as they that shall give account.” ( conversation A.V. κωλύων, others, κολούων. ἐπιεικεῖς. προπέτεια. Or, healthiness. κομῶντα. συνίστανται.
Here also there is death and life, and throes
and procreation, just as with men. For here happen instances both
of being cut off, and of bearing fruit, and of dying, and of being
born (the same that was dead) over again, wherein the earth
discourseth to us both variously and clearly of a resurrection.
For when the root beareth fruit, when the seed shooteth, is not the
thing a resurrection? And one might perceive a large measure of
God’s providence and wisdom involved in this rule, if one go over
it point by point. But what I wished to say is that this [rule]
is concerned with earth and plants; but ours with care of souls.
And great as is the difference between plants and a soul; so great
is the superiority of this to that. And the rulers of the present
life again are as much inferior to that [rule], as it is better to
have mastery over the willing than the unwilling. For this is
also a natural rule; for truly in that case every thing is done
through fear and by constraint; but here, what is done aright is of
choice and purpose. And not in this point alone doth this excel
the other, but in that it is not only a rule, but a fatherhood πατρότης. προδότης. ἑξωθεν. συγκροτεῖ.
[6.] But, if thou wilt, let us consider also the
mode of electing the rulers; for here too thou shalt behold the
difference to be great. For it is not possible to gain this
authority by giving money, but by having displayed a highly
virtuous character; and not as unto glory with men and ease unto
himself, but as unto toils and labors and the welfare of the many,
thus, (I say,) is he that hath been appointed inducted unto this
rule. Wherefore also abundant is the assistance he enjoys from
the Spirit. And in that case indeed the rule can go no further
than to declare merely what is to be done; but in this it addeth
besides the help derived from prayers and from the Spirit. But
further; in that case indeed is not a word about philosophy, nor
doth any sit to teach what a soul is, and what the world, and what
we are to be hereafter, and unto what things we shall depart hence,
and how we shall achieve virtue. Howbeit of contracts and bonds
and money, there is much speech, but of those things not a thought;
whereas in the Church one may see that these are the subjects of
every discourse. Wherefore also with justice may one call it by
all these names, a court of justice, and a hospital, and a school
of philosophy, and a nursery of the soul, and a training course for
that race that leadeth unto heaven. Further, that this rule is
also the mildest of all, even though requiring greater strictness,
is plain from hence. For the temporal ruler if he catch an
adulterer ἐν
μέσῳ.
And in your comfort, we joyed the more exceedingly for the joy of Titus, because his spirit hath been refreshed by you all.
See again how he
exalts their praises, and showeth their love. For having said,
‘I was pleased that my Epistle wrought so much and that ye gained
so much,’ for “I rejoice,” he saith, “not that ye were made
sorry, but that ye were made sorry unto repentance;” and having
shown his own love, for he saith, “Though I wrote unto you, I
wrote not for his cause that did the wrong, nor for his cause that
suffered the wrong, but that our care for you might be made
manifest to you:” again he mentioneth another sign of their
good will, which bringeth them great praise and showeth the
genuineness of their affection. For, “in your comfort In the R.T. the words “in your comfort” are
connected with what precedes, not what follows them. [The Rev.
Vers. adopts Chrysostom’s connection but changes the pronoun from
the second person to the first, reading “in our comfort.”
C.]
It is high praise when the teacher boasted, for he saith, “I was not put to shame.” I therefore rejoiced, because ye showed yourselves to be amended and proved my words by your deeds. So that the honor accruing to me was twofold; first, in that ye had made progress; next, in that I was not found to fall short of the truth.
Here he alludes to something further. As we
spake all things among you in truth, (for it is probable that he
had also spoken to them much in praise of this man i.e. Titus.
Gr. bowels.
What follows is in commendation of him, as exceedingly consumed with love and attached to them. And he said not ‘his love.’ Then that he may not appear to be flattering, he everywhere mentions the causes of his affection; in order that he may, as I said, both escape the imputation of flattery and the more encourage them by making the praise redound unto them, and by showing that it was they who had infused into him the beginning and ground of this so great love. For having said, “his inward affection is more abundant toward you;” he added,
“Whilst he remembereth the obedience of you all.” Now this both shows that Titus was grateful to his benefactors, seeing he had returned, having them all in his heart, and continually remembereth them, and beareth them on his lips and in his mind; and also is a greater distinction to the Corinthians, seeing that so vanquished they sent him away. Then he mentions their obedience also, magnifying their zeal: wherefore also he addeth these words,
“How with fear and trembling ye received him.” Not with love only, but also with excessive honor. Seest thou how he bears witness to a twofold virtue in them, both that they loved him as a father and had feared him as a ruler, neither for fear dimming love, nor for love relaxing fear. He expressed this also above, “That ye sorrow after a godly sort, what earnest care it wrought in you; yea what fear, yea what longing.”
[2.]
Having encouraged them with these encomiums, he
again tries exhortation. For on this account he mingled these
praises with his rebuke, that he might not by proceeding from
rebuke to exhortation make what he had to say ill received; but
having soothed their ears, might by this means pave the way for his
exhortation. For he purposeth to discourse of alms-giving;
wherefore also he saith beforehand, “I rejoice that in everything
I am of good courage concerning you;” by their past good works,
making them the more ready to this duty also. And he said not at
once, ‘Therefore give alms,’ but observe his wisdom, how he
draws from a distance and from on high the preparation for his
discourse. For he says, “I make known to you the grace of God
which hath been given in the Churches of Macedonia.” For that
they might not be uplifted he calleth what they did “grace;”
and whilst relating what others did he worketh greater zeal in them
by his encomiums on others. And he mentions together two praises
of the Macedonians, or rather three; namely, that they bear trials
nobly; and that they know how to pity; and that, though poor, they
had displayed profuseness in almsgiving, for their property had
been also plundered. And when he wrote his Epistle to them, it
was as signifying this that he said, “For ye became imitators of
the Churches of God which are in Judæa, for ye also suffered the
same things of your own countrymen, even as they did of the
Jews.” (
Seest thou his wisdom? For he says not
first, that which he wishes; but another thing before it, that he
may not seem to do this of set purpose ἐπίτηδες.
[3.] “And their deep poverty abounded unto the riches of their liberality.”
Again, both these with excessiveness. For as their great affliction gave birth to great joy, yea, “abundance of joy,” so their great poverty gave birth to great riches of alms. For this he showed, saying, “abounded unto the riches of their liberality.” For munificence is determined not by the measure of what is given, but by the mind of those that bestow it.
Wherefore he nowhere says, ‘the richness of the gifts,’ but “the riches of their liberality.” Now what he says is to this effect; ‘their poverty not only was no impediment to their being bountiful, but was even an occasion to them of abounding, just as affliction was of feeling joy. For the poorer they were, the more munificent they were and contributed the more readily.’ Wherefore also he admires them exceedingly, for that in the midst of so great poverty they had displayed so great munificence. For “their deep,” that is, ‘their great and unspeakable,’ “poverty,” showed their “liberality.” But he said not ‘showed,’ but “abounded;” and he said not “liberality,” but “riches of liberality;” that is, an equipoise to the greatness of their poverty, or rather much outweighing it, was the bountifulness they displayed. Then he even explains this more clearly, saying,
χαρὶν. ζηλωταὶ. Literally, spirits. [Critical authority is altogether in favor of the
text of this clause which is adopted in the Rev. Vers. C.]
“But first they gave their own selves to the Lord, and to us by the will of God.”
‘For in everything their obedience was beyond our
expectations; nor because they showed mercy did they neglect the
other virtues,’ “but first gave themselves to the Lord.”
What is, “gave themselves to the Lord?” ‘They offered up
[themselves]; they showed themselves approved in faith; they
displayed much fortitude in their trials, order, goodness, love, in
all things both readiness and zeal.’ What means, “and to
us?” ‘They were tractable to the rein, loved, obeyed us; both
ἐπίτασιν.
[4.] ἐν
ὐμῖν St. C. εἰς ὑμᾶς, R.T.,
[which is the true text. C.]
And what connexion is there here? Much; and
closely bearing on what went before. ‘For because we saw them
vehement,’ he says, ‘and fervent in all things, in temptations,
in almsgiving, in their love toward us, in the purity otherwise of
their life: in order that ye too might be made their equals, we
sent Titus.’ Howbeit he did not say this, though he implied
it. Behold excessiveness of love. ‘For though intreated and
desired by them,’ he says, ‘we were anxious about your state,
lest by any means ye should come short of them. Wherefore also we
sent Titus, that by this also being stirred up and put in mind, ye
might emulate the Macedonians.’ For Titus happened to be there
when this Epistle was writing. Yet he shows that he had made a
beginning in this matter before Paul’s exhortation; “that as he
had made a beginning before,” he says. Wherefore also he
bestows great praise on him; for instance, in the beginning [of the
Epistle]; “Because I found not Titus my brother, I had no relief
for my spirit:” ( ἐντιθεὶς.
[5.] For this is a great good and a gift of
God; and rightly done assimilates us, so far as may be, unto God;
for such an one τοῦτο, in sense
equivalent to ὁ τοιοῦτος. See Dr. Field’s Index to Hom. on St.
Matt. on the word οὗτος. ἀπειρόκαλοι.
Therefore that ὡς, R.T. ὥσπερ. περισσεύητε, R.T. περισσεύετε. [There is no reason for
following Chrysostom in his variation from the common text.
C.]
See again his exhortation accompanied with commendations, greater commendations. And he said not, ‘that ye give,’ but “that ye abound; in faith,” namely, of the gifts, and “in utterance,” the word of wisdom, and “knowledge,” namely, of the doctrines, and “in all earnestness,” to the attaining of all other virtue.
“And in your love,” that, namely of which I have before spoken, of which I have also made proof.
“That ye may abound in this grace also.” Seest thou that for this reason it was that he began by those praises, that advancing forward he might draw them on to the same diligence in these things also.
See how constantly he humors them, how he avoids offensiveness, and is not violent nor compulsory; or rather what he says hath both these, with the inoffensiveness of that which is uncompelled. For after he had repeatedly exhorted them and had greatly commended the Macedonians, in order that this might not seem to constitute a necessity, he says,
“I speak not by way of commandment, but as proving through the earnestness of others, the sincerity also of your love.”
‘Not as doubting it,’ (for that is not what he
would here imply,) ‘but to make it approved, display it and frame
it unto greater strength. For I therefore say these things that I
may provoke you to the same forwardness. And I
πάντα κινεῖ.
‘For have in mind,’ says he, ‘ponder and
consider the grace of God and do not lightly pass it by, but aim at
realizing στοχάσασθε. ὅση
καὶ ἡλίκη.
St. Chrysostom inserts ὑμῖν, and for τοῦτο γὰρ ὑμῖν συμφέρει reads, πρὸς
τὸ ὑμῶν συμφέρον.
See how again he is careful to give no offence and softens down what he says, by these two things, by saying, “I give advice,” and, “for your profit.” ‘For, neither do I compel and force you,’ says he, ‘or demand it from unwilling subjects; nor do I say these things with an eye so much to the receivers benefit as to yours.’ Then the instance also which follows is drawn from themselves, and not from others.
“Who were the first to make a beginning a year ago, not only to do, but also to will.”
See how he shows both that themselves were willing, and had come to this resolution without persuasion. For since he had borne this witness to the Thessalonians, that “of their own accord with much intreaty,” they had prosecuted this giving of alms; he is desirous of showing of these also that this good work is their own. Wherefore he said, “not only to do, but also to will,” and not “begun,” but “begun before, a year ago.” Unto these things therefore I exhort you, whereunto ye beforehand bestirred yourselves with all forwardness.
ἑπετελέσατε. The Textus Receptus
gives ἑπιτελέσατε, which appears to be required in
what follows. [The aorist seems to be peculiar to Chrysostom.
C.]
He said not, ye have done it, but, ye have put a completion to it,
“That as there was the readiness to will, so also [there may be] the completion also out of your ability.”
That this good work halt not at readiness but receive also the reward that follows upon deeds.
[2.]
See wisdom unspeakable. In that (having pointed out those who were doing beyond their power, I mean the Thessalonians, and having praised them for this and said, “I bear them record that even beyond their power;”) he exhorteth the Corinthians to do only “after” their power, leaving the example to do its own work; for he knew that not so much exhortation, as emulation, inciteth unto imitation of the like; wherefore he saith, “For if the readiness is there, it is acceptable according as a man hath, not according as he hath not.”
‘Fear not,’ he means, ‘because I have
said these things, for what I said was an encomium upon their
munificence φιλοτιμίας. λιπαίνει.
And yet Christ praised the contrary conduct in the
widow’s case, that she emptied out all of her living and gave out
of her want. (
For not only by the words he has before used
but by these also, he is desirous of making the commandment
light. Nor yet from this consideration alone, but from that of
the recompense also, again he maketh it easier; and uttereth higher
things than they deserve, saying, “That there may be equality at
this time, and their abundance” a supply “for your want.”
Now what is it that he saith? ‘Ye are flourishing κομᾶτε. i.e. holiness of life.
Now this happened in the case of the manna. For both they that gathered more, and they that gathered less, were found to have the same quantity, God in this way punishing insatiableness. And this he said at once both to alarm them by what then happened, and to persuade them never to desire to have more nor to grieve at having less. And this one may see happening now in things of this life not in the manna only. For if we all fill but one belly, and live the same length of time, and clothe one body; neither will the rich gain aught by his abundance nor the poor lose aught by his poverty.
[3.] Why then tremblest thou at poverty? and why
pursuest thou after wealth? ‘I fear,’ saith one, ‘lest I be
compelled to go to other men’s doors and to beg from my
neighbor.’ And I constantly hear also many praying to this
effect, and saying, ‘Suffer me not at any time to stand in need
of men?’ And I laugh exceedingly when I hear these prayers, for
this fear is even childish. For every day and in every thing, so
to speak, do we stand in need of one another. So that these are
the words of an unthinking and puffed up spirit, and that doth not
clearly discern the nature of things. Seest thou not that all of
us are in need one of another? The soldier of the artisan, the
artisan of the merchant, the merchant of the husbandman, the slave
of the free man, the master of the slave, the poor man of the rich,
the rich man of the poor, he that worketh not of him that giveth
alms, he that bestoweth of him that receiveth. For he that
receiveth alms supplieth a very great want, a want greater than
any. For if there were no poor, the greater part of our salvation
would be overthrown, in that we should not have where to bestow our
wealth. So that even the poor man who appears to be more useless
than any is the most useful of any. But if to be in need of
another is disgraceful, it remains to die; for it is not possible
for a man to live who is afraid of this. ‘But,’ saith one,
‘I cannot bear blows arched [in scorn.]’ Why dost thou in
accusing another of arrogance, disgrace thyself by this accusation?
for to be unable to endure the inflation of a proud soul is
arrogant. And why fearest thou these things, and tremblest at
these things, and on account of these things which are worthy of no
account, dreadest poverty also? For if thou be rich, thou σνγκρουόμεθα. ἀπευκταὶον.
[4.] Let us then think with shame on the great
benefits we have already received, the great benefits we are yet to
receive. And if a poor man come to us and beg, let us receive him
with much good will, comforting, raising him up with [our] words,
that we ourselves also may meet with the like, both from God and
from men. “For whatsoever ye would that they should do unto
you, do ye also unto them.” ( ἀδείας.
But thanks be to God, Which put [The author here has the aorist, but elsewhere has
the present participle which seems to be better sustained, and is
adopted in the Rev. Vers. C.]
Again he praises
Titus. For since he had discoursed of almsgiving, he afterwards
discourseth also of those who are to receive the money from them
and carry it away. For this was of aid συνεβάλλετο. Or, ‘in respect to that which is
ministered.’
Observe how he also represents him as
fulfilling his own part, and needing no prompting from others.
And having mentioned the grace of God, he doth not leave the whole
to be God’s; again, that by this also he may win them unto
greater love, having said that he was stirred up from himself οἴκοθεν.
And who is this brother? Some indeed say, Luke,
because of the history which he wrote, but some, Barnabas; for he
calls the unwritten preaching also Gospel. And for what cause
does he not mention their names; whilst he both makes Titus known
(vid. also
What is, “and not only so?” ‘Not only on this account,’ he says, ‘is respect due to him, that he is approved as a preacher and is praised by all.’
“But he was also appointed by the churches along with us.”
Whence it seems to me, that Barnabas is the person intimated. And he signifies his dignity to be great, for he shows also for what office he was appointed. For he saith,
“To travel with us in the matter of this grace which is ministered by us.” Seest thou how great are these praises of him? He shone as a preacher of the Gospel and had all the churches testifying to this. He was chosen by us; and unto the same office with Paul, and everywhere was partner with him, both in his trials and in his dangers, for this is implied in the word “travel.” But what is, “with this grace which is ministered by us?” So as to proclaim the word, he means, and to preach the Gospel; or to minister also in respect of the money; yea rather, he seems to me to refer to both of these. Then he adds,
“To the glory of the same Lord, and to show
your readiness [The Rev. Vers. adopts a reading which omits
same before Lord’s, and puts our for
your.] Or ‘nothing.’
What can this be which is said? A thing worthy of the virtue of Paul; and showing the greatness of his tender care and his condescension. ‘For,’ he says, ‘that none should suspect us, nor have the slightest cavil against us, as though we purloined aught of the money placed in our hands; therefore we send such persons, and not one only, but even two or three.’ Seest thou how he clears them of all suspicions? Not on account of the Gospel, nor of their having been chosen merely; but also, from their being persons of proved character, (and for this very reason) having been chosen, that they might not be suspected. And he said not ‘that ye should not blame,’ but ‘that no other person should.’ And yet it was on their account that he did this; and he implied as much in saying, “to the glory of the same Lord, and your readiness:” however, he does not wish to wound them; and so expresses himself differently,
“Avoiding this.” And he is not satisfied with this either, but by what he adds, soothes again, saying,
“In the matter of this bounty which is
ministered by us,” and mingling his severity with praise. For
that they might not feel hurt, and say, ‘Is he obliged then to
eye us stealthily, and are we so miserable as ever to have been
suspected of these things?’ Providing a correction against this
too, he says, ‘the money sent by you is of large amount, and this
abundance, that is, the large amount of the money, is enough to
afford suspicion to the evil-minded had we not offered that
security τὴν ἀσφαλείαν.
What can compare with Paul? For he said not,
‘Perdition and woe to him who chooses to suspect anything of the
kind: so long as my conscience does not condemn me, I waste not a
πραγματεύεται. κἂν ὁπωσοῦν.
[2.]
Behold, again he adds yet another, and him also with an encomium; both his own judgment, and many other witnesses [to him].
“Whom,” saith he, “we have many times proved earnest in many things, but now much more earnest.” And having praised him from his own good works, he extols him also from his love towards them; and what he said of Titus, that “being very earnest he went forth of his own accord;” this he says of this person also, saying, “but now much more earnest;” laying up beforehand for them the seeds of [the proof of their] love toward the Corinthians.
And then, after having showed forth their virtue, he exhorts them also on their behalf, saying,
What is, “Whether about Titus?”
‘If,’ says he, ‘it be necessary to say any thing, this I have
to say,’ “that he is my partner and fellow-worker to
youward.” For he either means this; or, ‘if ye will do
anything for Titus, ye will do it unto no ordinary person, for he
is “my partner.”’ And whilst appearing to be praising him,
he magnifies them, showing them to be so disposed towards himself
as that it were sufficient ground of honor amongst them that any
one should appear to be his “partner.” But, nevertheless, he
was not content with this, but he also added another thing, saying,
“fellow-worker to youward.” Not merely “fellow-worker,”
‘but in matters concerning you, in your progress, in your growth,
in our friendship, in our zeal for you;’ which last would avail
most especially to endear οἰκειῶσαι.
“Or our brethren:” ‘or whether you wish,’ he says, ‘to hear any thing about the others: they too have great claims to be commended to you. For they also,’ he saith, ‘are our brethren, and,
“The messengers of the Churches,”’ that is, sent by the Churches. Then, which is greater than all,
“The glory of Christ;” for to Him is referred whatever shall be done to them. ‘Whether then ye wish to receive them as brethren, or as Apostles of the Churches, or as acting for the glory of Christ; ye have many motives for good will towards them. For on behalf of Titus, I have to say, that he is both “my partner,” and a lover of you; on behalf of these, that they are “brethren,” that they are “the messengers of the churches,” that they are “the glory of Christ.” Seest thou that it is plain from hence also, that they were of such as were unknown to them? For otherwise he would have set them off by those things with which he had also set off Titus, namely, his love towards them. But whereas as yet they were not known to them, ‘Receive them,’ he says, ‘as brethren, as messengers of the churches, as acting for the glory of Christ.’ On which account he adds;
εἰς πρόσωπον. A.V.
‘before,’ but St. Chrysostom seems to understand the words,
‘unto the person of.’ [Nearly all expositors take the phrase
to mean “in the face (or presence) of the churches.” C.]
‘Now show,’ he saith, ‘how ye love us;
and how we do not lightly nor vainly boast in you: and this ye
will show, if ye show forth love towards them.’ Then he also
makes his words more solemn, by saying, “unto the person of the
churches.” He means, to the glory, the honor, of the
churches. ‘For if ye honor them, ye have honored the churches
that sent them. For the honor passeth not to them alone, but also
to those that sent them forth, who ordained them, and more than
these, unto the glory of God.’ For when we honor those that
minister to Him, the kind reception τὰ τῆς εὐφημίας.
[3.] Certain it is at least that the prayer of the
churches loosed Peter from his chains, opened the mouth of Paul;
their voice in no slight degree equips those that arrive unto
spiritual rule. Therefore indeed it is that both he who is going
to ordain calleth at that time for their prayers also, and that
they add their votes and assent by acclamations which the initiated
know: for it is not lawful before the uninitiated to unbare all
things. But there are occasions in which there is no difference
at all between the priest and those under him; for instance, when
we are Literally, ‘enjoy.’ νήφῃ. The reading of this passage has for the first time
been rendered sound by Mr. Field’s labors. i.e., in the Church. πλεονεκτοῦσα. Or, so many. συνάφειαν. τῶν συντελούντων. τῷ βίῳ. See οἰκονομουμένη.
For as touching the ministering to the saints, it is superfluous for me to write to you.
Though he had said so much about it, he says here, “It is superfluous for me to write to you.” And his wisdom is shown not only in this, that though he had said so much about it, he saith, “it is superfluous for me to write to you,” but in that he yet again speaketh of it. For what he said indeed a little above, he said concerning those who received the money, to ensure them the enjoyment of great honor: but what he said before that, (his account of the Macedonians, that “their deep poverty abounded unto the riches of their liberality,” and all the rest,) was concerning loving-kindness and almsgiving. But nevertheless even though he had said so much before and was going to speak again, he says, “it is superfluous for me to write to you.” And this he does the rather to win them to himself. For a man who has so high a reputation as not to stand in need even of advice, is ashamed to appear inferior to, and come short of, that opinion of him. And he does this often in accusation also, using the rhetorical figure, omission, for this is very effective. For the judge seeing the magnanimity of the accuser entertains no suspicions even. For he argues, ‘he who when he might say much, yet saith it not, how should he invent what is not true?’ And he gives occasion to suspect even more than he says, and invests himself with the presumption of a good disposition. This also in his advice and in his praises he does. For having said, “It is superfluous for me to write to you,” observe how he advises them.
“For I know your readiness of which I glory on
your behalf to them of Macedonia.” Now it was a great thing
that he even knew it himself, but much greater, that he also
published it to others: for the force it has is greater: for
they would not like to be so widely disgraced. Seest thou his
wisdom of purpose? He exhorted them by others’ example, the
Macedonians, for, he says, “I make known to you the grace of God
which hath been given in the Churches of Macedonia.” He
exhorted them by their own, for he saith, “who were the first to
make a beginning a year ago not only to do, but also to will.”
He exhorted them by the Lord’s, for “ye know” he saith,
“the grace of our Lord, that though He was rich, yet for our
sakes He became poor.” (
“And your zeal has stirred up very many.” What
sayest thou? A little before thou saidst, [they did it] “of
their own accord, beseeching us with much entreaty,” how then
now, “your zeal?” ‘Yes,’ he saith, ‘we did not advise,
we did not exhort, but we only praised you, we only boasted of you,
and this was enough to incite them.” Seest thou how he rouses
them each by the other, these by those, and those by these, and,
along with the emulation, has intermingled also a very high
encomium. Then, that he may not elate them, he follows it up in a
tempered tone, saying, “Your zeal hath stirred up very many.”
Now consider what a thing it is that those who have been the
occasion to others of this munificence, should be themselves behind
hand in this contribution. Therefore he did not say, ‘Imitate
them,’ for it would not have kindled so great an emulation, but
how? ‘They
And see how, whilst stirring up and inflaming them still more, he feigns to be standing by them, as if espousing their party in some rivalry and contention. For, as he said above, “Of their own accord, with much entreaty they came to us, insomuch that we exhorted Titus, that as he had made a beginning before, so he would complete this grace;” so also he says here,
Seest thou that he is in anxiety and terror,
lest he should seem to have said what he said only for
exhortation’s sake? ‘But because so it is,’ saith he, “I
have sent the brethren;” ‘so earnest am I on your behalf,’
“that our glorying may not be made void.” And he appears to
make himself of the Corinthians’ party throughout, although
caring for all alike. What he says is this; ‘I am very proud of
you, I glory before all, I boasted even unto them i.e. them of Macedonia.
“In this respect,” not, in all points;
“That even as I said, ye may be prepared.” ‘For I did not say, ‘they are purposing,’ but ‘all is ready; and nothing is now wanting on their part. This then,’ he says, ‘I wish to be shown by your deeds.’ Then he even heightens the anxiety, saying,
[2.] This verse, as given by Chrysostom, varies somewhat
from the Received Text.
Again, he resumed the subject in a different
manner: and that he may not seem to be saying these things without
object, he asserts that the sole reason for this journey was, that
they might not be put to shame. Seest thou how his words, “It
is superfluous for me to write,” were the beginning of
advising? You see, at least, how many things he discourses
concerning this ministering. And along with this, one may further
remark that, (lest he should seem to contradict himself as having
said, “It is superfluous,” yet discoursing at length about it,)
he passed on unto discourse of quickness and largeness and
forwardness [in contributing,] by this means securing that point
also. For these three things he requires. And indeed he moved
these three main points even at the first, for when he says, “In
much proof of affliction the abundance of their joy, and their deep
poverty, abounded unto the riches of their liberality,” he says
nothing else than that they contributed both much and gladly and
quickly; and that not only did not giving much pain them, but not
even being in trials, which is more grievous than giving. And the
words, “they gave themselves to us;” these also show both their
forwardness and the greatness of their faith. And here too again
he treats of those heads. For since these are opposed to [each
other,] munificence and forwardness, and one that has given much is
often sorrowful, whilst another, that he may not be sorry, gives
less; observe how he takes care for each, and with the wisdom which
belongs to him. For he did not say, ‘it is better to give a
little and of free choice, than much of necessity;’ because he
wished them to contribute both much and of free choice; but how
saith he? “that they might make up beforehand this your bounty,
that the same might be ready as a matter of bounty A blessing, εὐλογὶαν. Literally, giveth
extortion.
“He that soweth sparingly, shall reap also sparingly; and he that soweth bountifully shall reap also bountifully.” And he did not say niggardly, but a milder expression, employing the name of the sparing. And he called the thing sowing; that thou mightest at once look unto the recompense, and having in mind the harvest, mightest feel that thou receivest more than thou givest. Wherefore he did not say, ‘He that giveth,’ but “He that soweth:” and he said not ‘ye, if ye sow,’ but made what he said general. Neither did he say, ‘largely,’ but “bountifully,” which is far greater than this. And again, he betakes himself to that former point of gladness; saying,
“Not grudgingly, nor of necessity.” And neither was he content with this, but he adds a testimony from Scripture also, saying,
“For God loveth a cheerful giver.” Seest
thou how frequently he lays this down? “I speak not by
commandment:” and, “Herein I give my advice:” and, “as
a matter of bounty, and not as of extortion,” and again, “not
grudgingly, nor of necessity; for God loveth a cheerful giver.”
In this passage I am of opinion that a large [giver] is intended;
the Apostle however has taken it as giving with readiness. For
because the example of the Macedonians and all those other things
were enough to produce sumptuousness, he does not say many things
on that head, but upon giving without reluctance. For if it is a
work of virtue, and yet all that is done of necessity is shorn of
its reward ὑποτέμνεται.
A.V. “God is able to, &c.” [which gives the
true text. C.]
By this prayer he takes out the way a thought
which lay in wait against ὐφορμοῦντα.
“That ye, having always all sufficiency in every thing, may abound to every good work.”
Observe, even in this his prayer, his great philosophy. He prays not for riches nor for abundance, but for all sufficiency. Nor is this all that is admirable in him; but that as he prayed not for superfluity, so he doth not press sore on them nor compel them to give of their want, condescending to their weakness; but asks for a “sufficiency,” and shows at the same time that they ought not to abuse the gifts received from God. “That ye may abound,” he saith, “to every good work.” ‘It is therefore,’ saith he, ‘I ask for this, that ye may bestow on others also.’ Yet he did not say, ‘bestow,’ but ‘abound.’ For in carnal things he asks for a sufficiency for them, but in spiritual things for abundance even; not in almsgiving only, but in all other things also, “unto every good work.” Then he brings forward unto them the prophet for a counsellor, having sought out a testimony inviting them to bountifulness, and says,
He hath scattered abroad, he hath given to the poor;
His righteousness abideth for ever.”
This is the import of “abound;” for the words, “he hath dispersed abroad,” signify nothing else but the giving plentifully. For if the things themselves abide not, yet their results abide. For this is the thing to be admired, that when they are kept they are lost; but when dispersed abroad they abide, yea, abide for ever. Now by “righteousness,” here, he means love towards men. For this maketh righteous, consuming sins like a fire when it is plentifully poured out.
[3.] Let us not therefore nicely calculate, but
sow with a profuse hand. Seest thou not how much others give to
players and harlots? Give at any rate the half to Christ, of what
they give to dancers. As much as they give of ostenta ἕταιριζομένων. ἀσωτίαν. ἀπὸ
πηγῶν δαπανῶν. ἀκτημοσύνης. Chrys. τροφὴν, οὐ τρυφὴν
λέγω. σκεπάσματα, οὐ καλλωπισματα, with a manifest play
on the words.
[4.] Thus let us think also in regard of
clothing and of the table and of a dwelling house and of all our
other wants; and in every thing inquire what is necessary. For
what is superfluous is also useless. When thou shalt have
practised living on what is sufficient; then if thou hast a mind to
emulate that widow, we will lead thee on to greater things than
these. For thou hast not yet attained to the philosophy of that
woman, whilst thou art anxious about what is sufficient. For she
soared higher even than this; for what was to have been her
support; that she cast in, all of it. Wilt thou then still
distress thyself about such things as be necessary; and dost thou
not blush to be vanquished by a woman; and not only not to emulate
her, but to be left even of her far behind? For she did not say
the things we say, ‘But what, if when I have spent all I be
compelled to beg of another?’ but in her munificence stripped
herself of all she had. What shall we say of the widow in the Old
Testament in the time of the prophet Elias? For the risk she ran
was not of poverty, but even of death and extinction, and not her
own only, but her children’s too. For neither had she any
expectation of receiving from others, but of presently dying.
‘But,’ saith one, ‘she saw the prophet, and that made her
munificent.’ But do not ye see saints without number? And why
do I speak of saints? Ye see the Lord of the prophets asking an
alms, and yet not even so do ye become humane; but though ye have
coffers spewing ἐρευγόμενα. ἔλαττον
φέρωμεν. ἀναπεπτώκαμεν. i.e., righteousness. [According to the text which
the Apostle quotes from
Now He that supplied seed to the sower, both
minister bread for your food, and multiply your seed for sowing and
increase the fruits of your righteousness [The Rev. Version differs from Chrysostom’s text,
which is the same as the T.R. but is not well sustained. C.]
Herein one may
particularly admire the wisdom of Paul, that after having exhorted
from spiritual considerations and from temporal, in respect of the
recompense also he again does the very same, making the returns he
mentions of either kind. This, (for instance,) “He hath
scattered abroad, he hath given to the poor, his righteousness
abideth for ever,” belongs to a spiritual return; that again,
“multiply your seed for sowing,” to a temporal recompense.
Still, however, he rests not here, but even again passes back to
what is spiritual, placing the two continually side by side; for
“increase the fruits of your righteousness,” is spiritual.
This he does, and gives variety by it to his discourse, tearing up
by the roots those their unmanly and faint-hearted reasonings, and
using many arguments to dissipate their fear of poverty, as also
the example which he now brings. For if even to those that sow
the earth God gives, if to those that feed the body He grants
abundance; much more will He to those who till the soil γεωργοῦσι. κατεσκεύασεν.
Not that ye may consume it upon things not
fitting, but upon such as bring much thanksgiving to God. For God
made us to have the disposal of great things, and reserving to
Himself that which is less yielded to us that which is greater.
For corporeal αἰσθητῆς. νοητὴν. Gr. Singleness.
[2.] What then are these many good works? Hear him saying:
A.V. experiment. Rec. Text. Gospel of
Christ.
What he says is this; ‘in the first place ye not
only supply the wants of the saints, but ye are abundant even;’
that is, ‘ye furnish them with even more than they need: next,
through them ye send up thanksgiving to God, for they glorify Him
for the obedience of your confession.’ For that he may not
represent them as giving thanks on this account solely, (I mean,
because they received somewhat,) see how high-minded he makes them,
exactly as he himself says to the Philippians, “Not that I desire
a gift.” (
“And for the liberality of your contribution
unto them and unto all.” ‘And on this account,’ he says,
‘they glorify God that ye are so liberal, not unto them only, but
also unto all.’ And this again is made a praise unto them that
they gave thanks even for that which is bestowed upon others.
‘For,’ saith he, ‘they do honor κοσμοῦσι.
“While they themselves also with
supplication.” ‘For in respect of these things,’ saith he,
‘they give thanks to God, but in respect of your love and your
coming together, they beseech Him that they may be counted worthy
to see you. For they long after this, not for the money’s sake,
but that they may be witnesses of the grace that hath been bestowed
upon you.’ Seest thou Paul’s wisdom, how after having exalted
them, he ascribed the whole to God by calling the thing
“grace?” For seeing he had spoken great things of them, in
that he called them ministers and exalted them unto a great height,
(since they offered service ἐλειτουργοῦν. διηκονεῖτο. i.e. In the word, proving.
And here he calls “gift,” even those so many
good things which are wrought by almsgiving, both to them that
receive and them that give; or else, those unspeakable good things
which through His advent He gave unto the whole world with great
munificence, which one may suspect to be the most probable. For
that he may at once both sober, and make them more liberal, he puts
them in mind of the benefits they had received from God. For this
avails very greatly in inciting unto all virtue; and therefore he
concluded his discourse with it. But if His Gift be unspeakable,
what can match their frenzy who raise curious questions as to His
Essence? But not only is His Gift unspeakable, but that
“peace” also “passeth all understanding,” (
[3.] Seeing then that we are in the
enjoyment of so great grace, let us strive to exhibit a virtue of
life worthy of it, and to make much account of almsgiving. And
this we shall do, if we shun excess and drunkenness and gluttony. ἁδδηφαγίαν.
But O the senseless ones! who wallowing as in mire,
in drunkeness and all other debauchery,
ἀναλίσκεται. γεωργουμένῳ. This is St. Chrysostom’s usual reading of the
passage. As e.g. in his commentary on the text itself Hom. xviii.
on St. Matthew, Oxf. Translation p. 277. [This edition p.
126.]
Wouldest thou see His altar also? Bezaleel built
it not, nor any other but God Himself; not of stones, but of a
material brighter than the heaven, of reasonable souls. But the
priest entereth into the holy of holies. Into yet more awful
places mayest thou enter when thou offerest this sacrifice, where
none is present but “thy Father, Which seeth in secret,” ( βοᾶ.
Now I Paul myself entreat you by the meekness and gentleness of Christ, I who in your presence am lowly among you, but being absent am of good courage toward you: yea, I beseech you, that I may not when present show courage with the confidence, wherewith I count to be bold against some, which count of us as if we walked according to the flesh.
Having completed, in
such sort as behoved his discourse of almsgiving, and having shown
that he loves them more than he is loved, and having recounted the
circumstances of his patience and trials, he now opportunely enters
upon points involving more of reproof, making allusion to the false
apostles, and concluding his discourse with more disagreeable
matter, and with commendations of himself. For he makes this his
business also throughout the Epistle. Which also perceiving, he
hence oftentimes corrects himself, saying in so many words αὐτὸ τοῦτο. Or, ‘severity.’ μυρίαν.
“Who in your presence am lowly among you, but
being absent am of good courage toward you.” What, pray, is
this? Surely he speaks in irony, using their speeches. For they
said this, that ‘when he is present indeed, he is worthy of no
account, but poor and contemptible; but when absent, swells, and
brags, and sets himself up against us, and threatens.’ This at
least he implies also afterwards, saying, “for his letters,”
say they, “are weighty, but his
“But I beseech you, that I may not when present show courage with the confidence, wherewith I count to be bold against some which count of us as if we walked according to the flesh.” Seest thou how great his indignation, and how complete his refutation of those sayings of theirs? For he saith, ‘I beseech you, do not compel me to show that even present I am strong and have power.’ For since they said that ‘when absent, he is quite bold against us and exalteth himself,’ he uses their very words, ‘I beseech therefore that they compel me not to use my power.’ For this is the meaning of, “the confidence.” And he said not, ‘wherewith I am prepared,’ but ‘wherewith I count.’ ‘For I have not yet resolved upon this; they however give me reason enough, but not even so do I wish it.’ And yet he was doing this not to vindicate himself, but the Gospel. Now if where it was necessary to vindicate the Message, he is not harsh, but draws back and delays, and beseeches that there may be no such necessity; much more would he never have done any thing of the kind in his own vindication. ‘Grant me then this favor,’ he saith, ‘that ye compel me not to show, that even when present I am able to be bold against whomsoever it may be necessary; that is, to chastise and punish them.’ Seest thou how free he was from ambition, how he did nothing for display, since even where it was matter of necessity, he hesitates not to call the act, boldness. “For I beseech you,” he says, “that I may not when present show courage with the confidence, wherewith I think to be bold” against some. For this especially is the part of a teacher, not to be hasty in taking vengeance, but to work a reformation, and ever to be reluctant and slow in his punishments. How, pray, does he describe those whom he threatens? “Those that count of us as though we walked according to the flesh:” for they accused him as a hypocrite, as wicked, as a boaster.
[2.]
Here he goes on to alarm them also by the
figure τροπῇ.
For what sort of weapons are of the flesh?
Wealth, glory, power, fluency, cleverness, circumventions περιδρομαὶ.
“Mighty before God.”
And he said not, ‘we are not carnal,’ but,
“our weapons.” For as I said, for the present he discourseth
of the Preaching, and refers the whole power to God. And he says
not, ‘spiritual,’ although this was the fitting opposite τὸ πρὸς
ἀντιδιαστολὴν. The false Apostles. ἁνήκεστα.
“To the casting down of strong holds.”
And lest when hearing of strong holds thou shouldest think of aught
material αἵσθητὸν.
First giving emphasis by the figure, and then
by this additional expression declaring the spiritual νοητὸν.
‘And every high thing that is exalted against the
knowledge of God.’ He persisted in the metaphor that he might
make the emphasis greater. ‘For though there should be
strongholds,’ he saith, ‘though fortifications,
“And bringing every thought into captivity to the
obedience of Christ.” And yet the name, “captivity,” hath
an ill sound with it; for it is the destruction of liberty.
Wherefore then has he used it? With a meaning of its own, in
regard to another point. For the word “captivity” conveys two
ideas, the loss of liberty, and the being so violently overpowered
as not to rise up again. It is therefore in respect to this
second meaning that he took it. As when he shall say “I robbed
other churches,” (
[3.]
Here he alarmed these The Corinthians. The False Apostles. γνησίως. κηδεμὼν. χιτωνίσκου.
For he spake only; and, falling upon his enemies
more fiercely than any fire, his words drave out the demons and
brought over unto him the men that were possessed of them. For
when he cast out that demon, the evil one, fifty thousand sorcerers
coming together burnt their books of magic and revolted to the
truth. (See παραταττομενος. ὑπόπτερος.
ποικἰλος τις. δημίουργίας. [Some remarks of Hodge in loco are
worth quoting here as confirming Chrysostom’s view of the passage
and showing its permanent application. “The conflict to which
the Apostle refers is that between truth and error. When the
Gospel was first proclaimed it found itself in conflict with all
the forms of religion and philosophy then prevailing among men.
To the wise of this world the Gospel appeared as foolishness. It
was, however, the wisdom and power of God. The conflict then
begun has continued ever since, and is now as deadly as at any
former period. Men of science and philosophers are as confident
in their conclusions, and as much disposed to exalt themselves, or
their opinions, against the knowledge of God as ever. There is no
doubt as to the issue of this contest. It is a contest between
God and man, in which, of course, God must prevail. The
instructive lesson which the Apostle designs here to inculcate is
that this warfare must not be conducted on the part of the
advocates of the Gospel with carnal weapons. They must not rely
upon their own resources and attempt to overcome their enemies by
argument. They must not become philosophers and turn the Gospel
into a philosophy. This would be to make it a human conflict on
both sides. It would be human reason against human reason, the
intellect of one man against the intellect of another man. Paul
told the Corinthians in his former Epistle that he did not appear
among them as a philosopher, but as a witness; he came not with the
words of man’s wisdom: he did not rely for success on his
powers of argument or of persuasion, but on the demonstration of
the Spirit. The faith which he labored to secure was not to be
founded on the wisdom of men, but on the power of God; not on
arguments addressed to the understanding but on the testimony of
God. That testimony has the same effect which intuition has. It
reveals the truth to the mind and conscience as self-evident: and
therefore it cannot be resisted. A rationalistic Christian, a
philosophizing theologian, therefore, lays aside the divine for the
human, the wisdom of God for the wisdom of man, the infinite and
infallible for the finite and the fallible.” The whole history
of the Church shows that whenever high imaginations were cast down
and strongholds overthrown, it was by the simple testimony of the
word of God, presented not as something to be proved but as
something to be believed. C.] ἀντὶ
λειμῶνος καὶ παραδείσου ἐντρυφῶντες.
Ye look at the things that are before your face. If any man trusteth in himself that he is Christ’s, let him consider this again with himself that even as he is Christ’s, so also are we.
What one may
especially admire in Paul amongst other things is this, that when
he has fallen upon an urgent necessity for exalting himself, he
manages both to accomplish this point, and also not to appear
offensive to the many on account of this egotism; a thing we may
see particularly in his Epistle to the Galatians. For having
there fallen upon such an argument, he provides for both these
points; a matter of the very utmost difficulty and demanding much
prudence; he is at once modest and says somewhat great of
himself. And observe how in this place also he makes it of great
account, “Ye look at the things that are before your face.”
Behold here also prudence. For having rebuked those that deceived
them, he confined not his remarks to them, but he leaps away from
them to these too; and he does so constantly. For, in truth, he
scourgeth not those only that lead astray παρακρουομένων. ἀνευθύνους.
“If any man trust in himself that he is
Christ’s, let him consider this again with himself, that even as
he is Christ’s, even so also are we.” For he does not wish to
be vehement at the beginning, but he increases and draws to a
head κορυφοῦται.
For since he was going to say somewhat great,
observe how he softens it. For nothing doth so offend the
majority of hearers as for any one to praise himself. Wherefore
to cut at the root of this offensiveness, he says, “For though I
should glory somewhat abundantly.” And he did not say, ‘if
any man trust that he is Christ’s let him think that he is far
short of us. For I possess much authority from Him, so as to
punish and to kill whomsoever I choose;’ but what? “For
though I should glory even somewhat abundantly.” And yet he
possessed more than can be told, but nevertheless he lowers it in
his way of speaking. And he said not, ‘I glory,’ but, “if I
should glory,” if I should choose to do so: at once both
showing modesty, and declaring his superiority. If therefore he
says, “I should glory concerning the authority which the Lord
gave me.” Again, he ascribes the whole to Him, and makes the
gift common. “For building up, and not for casting down.”
Seest thou how again he allays the envy his praises might give rise
to, and draws the hearer over to himself by mentioning Or, casting down.
[2.]
What he says is this: ‘I could boast indeed, but that they may not say the same things again, to wit, that I boast in my letters, and am contemptible when present, I will say nothing great.’ And yet afterwards he did say something great, but not about this power by which he was formidable, but about revelations and at greater lengths about trials. ‘Therefore, that I may not seem to be terrifying you, “let such an one reckon this, that what we are by letters when we are absent, such are we also in deed when we are present.’” For since they said, ‘he writes great things of himself, but when he is present he is worthy of no consideration,’ therefore he says these things, and those again in a moderated form. For he did not say, ‘as we write great things, so when we are present we also do great things,’ but in more subdued phrase. For when he addressed himself to the others indeed, he stated it with vehemency, saying, “I beseech you that I may not when present show courage with the confidence wherewith I think to be bold against some:” but when to these, he is more subdued. And therefore he says, ‘what we are when present, such too when absent, that is, lowly, modest, no where boasting. And it is plain from what follows,
R.T. compare ourselves, [which is correct, as
there is no ms. authority for the
preposition inserted by Chrysostom. C.]
Here he both shows that those false Apostles are boasters and say great things of themselves: and ridicules them as commending themselves. ‘But we do no such thing: but even if we shall do any thing great, we refer all unto God, and compare ourselves with one another.’ Wherefore also he added,
“But they themselves measuring themselves by
themselves and comparing themselves among themselves are without
understanding.” Now what he says is this: ‘we do not
compare ourselves with them, but with one another.’ For further
on he says, “in nothing am I behind the very chiefest
Apostles;” (
For it is probable that in their boasting they said, ‘we have converted the world, we have reached unto the ends of the earth,’ and vented many other such like big words. ‘But not so we,’ he says,
“But according to the measure of the province which God apportioned to us as a measure, to reach even unto you.” So that his humility is evident on either hand, both in that he boasted nothing more than he had wrought, and that he refers even this itself to God. For, “according to the measure of the province,” saith he, “which God apportioned to us, a measure to reach even unto you.” Just as if portioning out a vine to husbandmen, even so He meted out unto us. As far then as we have been counted worthy to attain to, so far we boast.
Not simply ‘we came,’ but, ‘we announced, we preached, we persuaded, we succeeded.’ For it is probable that they having merely come to the disciples of the Apostles, ascribed the whole to themselves, from their bare presence among them. ‘But not so we: nor can any one say that we were not able to come as far as to you, and that we stretched our boasting as far as to you in words only; for we also preached the word to you.’
[3.]
He sets forth a large accusation of them on these grounds, both that they boasted of things without their measure, and of other men’s labors; and that whilst the whole of the toil was the Apostles’, they plumed themselves upon their labors. ‘But we,’ says he, ‘showed these things in our deeds. We will not imitate those men therefore, but will say such things where our deeds bear us witness. And why,’ saith he, ‘do I say, you?’ “for I have hope that as your faith groweth;” for he doth not assert absolutely, preserving his own character, but, ‘I hope,’ he says, ‘if you make progress, that our province will be extended even farther, “to preach the Gospel in the regions beyond.” For we shall advance farther yet,’ he says, ‘so as to preach and labor, not so as to boast in words of what other men have labored.’ And well did he call it “province and measure,” as though he had come into possession of the world, and a rich inheritance; and showing that the whole was wholly God’s. ‘Having then such works,’ he says, ‘and expecting greater, we do not boast as they do who have nothing, nor do we ascribe any part to ourselves, but the whole to God. Wherefore also he adds,
He did not say, we are so, “but whom the Lord
commendeth.” Seest thou how modestly he speaks? But if as he
proceeds he stirreth up loftier words, wonder not, for this also
cometh of Paul’s prudence. For if he had gone on in every part
to speak lowly words, he would not have hit these men so
effectually, nor have extricated the disciples from their error.
For it is possible both by modesty ill-timed to do harm, and by
saying something admirable of one’s self at a proper time to do
good. As therefore he also did. For there was no little danger
in the disciples being persuaded into any mean opinion of Paul.
Not that Paul sought the glory that cometh of men. For had he
sought this, he would not have kept silence so long on those great
and marvellous matters of “fourteen years ago;” ( ἔβαλλον. στηλιτεύει. ἐμπομπευοντος.
[4.] Now I say these things, not that we may
hear merely, but that we may learn also. For if he remembered
those transgressions before the Laver, although they were all
effaced, what forgiveness can we have who are unmindful of those
after the Laver ourselves? What sayest thou, O man? Thou hast
offended God, and dost thou forget? This is a second offence, a
second enmity. Of what sins then dost thou ask forgiveness? Of
those which thou even knowest not thyself? Surely, (for is it not
so?) thou art deeply anxious and thoughtful how thou mayest give
account of them, thou who dost not so much as care to remember
them, but sportest with what is no sporting matter. But there
will come a time when our sport can go on no longer. For we must
needs die: (for the great insensibility of the many obliges me to
speak even of things that are evident:) and must needs rise
again, and be judged, and be punished; nay rather this needs not,
if we choose. For those other things are not at our own disposal;
neither our end, nor our resurrection, nor our judgment, but at our
Lord’s; but our suffering punishment or not is at our own
disposal; for this is of those things that may or may not happen τῶν ἐνδεχομένων. πραγματευώμεθα. προθεσμίαν.
Would that ye could bear with me in a little
foolishness and, indeed ye do bear with me. [Most critics, with the A.V. and the R.V., prefer
to take the verb here as imperative, and render, “nay indeed bear
with me,” which is supposed to suit better with what follows.
C.]
Being about to enter
upon his own praises he uses much previous correction. And he
does this not once or twice, although the necessity of the subject,
and what he had often said, were sufficient excuse for him. For
he that remembereth sins which God remembered not, and who
therefore saith that he was unworthy of the very name of the
Apostles, even by the most insensate is seen clearly not to be
saying what he is now going to say, for the sake of glory. For if
one must say something startling, even this would be especially
injurious to his glory, his speaking something about himself; and
to the more part it is offensive. But nevertheless he regarded
not timidly any of these things, but he looked to one thing, the
salvation of his hearers. But still in order that he might not
cause harm to the unthinking by this, by saying, I mean, great
things of himself, he employs out of abundant caution these many
preparatory correctives, and says, “Would that ye could bear with
me,” whilst I play the fool in some little things, yea, rather,
“ye do indeed bear with me.” Beholdest thou wisdom? For
when he says, “would that,” it is as putting it at their
disposal: but when he even asserts [that they do], it is as
confiding greatly in their affection, and as declaring that he both
loves and is loved. Yea, rather, not from bare love merely, but
from a sort of warm and insane passion he says that they ought to
bear with him even when he plays the fool. And therefore he
added, “For I am jealous over you with a godly jealousy Gr. jealousy of God. ὑποπτεύση.
“For I espoused you to one husband, as a pure
virgin.” ‘Therefore I am jealous, not for myself, but for him
to whom I have espoused you.’ For the present time is the time
of espousal, but the time of the nuptials is another; when they
sing, ‘the Bridegroom hath risen up.’ Oh what things unheard
of! In the world they are virgins before the marriage, but after
the marriage no longer. But here it is not so: but even though
they be not virgins before this marriage, after the marriage they
become virgins. So the whole Church is a virgin. For addressing
himself even to all, both husbands and wives, he speaks thus. But
let us see what he brought and espoused us with, what kind of
nuptial gifts. Not gold, not silver, but the kingdom of heaven.
Wherefore also he said, “We are ambassadors on behalf of
Christ,” and beseeches them, when he was about to receive the
Bride. What happened in Abraham’s case was a type of this.
(
Such seems to be St. Chrysostom’s rendering.
See below. [It is not easy to understand this note of the English
translator. Chrysostom has the accepted text εἰς τὸν χριστόν, which the Vulgate, Beza and Calvin make
equivalent to ἐν
χριστῷ. But the proper sense is, as Thayer sub
voce gives it, “sincerity of mind toward Christ, i.e.,
single-hearted faith in Christ, as opposed to false wisdom in
matters pertaining to Christianity.” The allusion to the
marriage relation in the previous verse is still kept up. The
Apostle’s fear was that the Corinthians might be so corrupted as
to turn away from the undivided affection and devotion which they
owed to the Lord Jesus Christ as much as a bride to her husband.
His warning is confirmed by his reference to the one standing
example of the inconstancy of the human heart, and of the fearful
consequences of forsaking God. In his mind the narrative of the
fall was neither a fable nor an allegory, but an historical fact.
C.]
‘For although the destruction be yours [alone],
yet is the sorrow mine as well.’ And consider his wisdom. For
he does not assert, although they were corrupted; and so he showed
when he said, “When your obedience is fulfilled,” (c. i.e. False Apostles.
And he does not say, ‘Lest by any means as
Adam was deceived:’ but shows that those men γυναῖκας ὅντας
τοὺς. i.e. Is deceived.
[2.] “For if he that cometh preacheth another Jesus whom we did not preach:” showing hereby that their deceivers were not Corinthians, but persons from some other quarter previously corrupted: wherefore he saith, “he that cometh.”
“If ye receive a different Spirit, if a different
Gospel which ye did not accept, ye do well to bear” with him.
What sayest thou? Thou that saidst to the Galatians, “If any
preach another Gospel to you than that ye have received, let him be
anathema;” dost thou now say, “ye do well to bear” with
him? And yet on this account it were meet not to bear with, but
to recoil, from them; but if they say the same things, it is meet
to bear with them. How then dost thou say, ‘because they say
the same things, it is not meet to bear with them?’ for he says,
‘if they said other things, it were meet to bear with them.’
Let us then give good heed, for the danger is great, and the
precipice deep, if men run past this carelessly; and what is here
said giveth an entrance to all the heresies. What then is the
sense of these words? Those persons so boasted as if the Apostles
taught incompletely, and they were introducing somewhat more than
they. For it is probable that with much idle talk, they were
bringing in senseless rubbish so as to overlay these doctrines.
And therefore he made mention of the serpent and of Eve who was
thus deceived by the expectation of acquiring more. And alluding
to this in the former Epistle also, he said, “Now ye are become
rich, ye have reigned as kings without us;” and again, “we are
fools for Christ’s sake, but ye are wise in Christ.” ( κεχήνατε.
σχήματος.
[3.]
For since those that corrupted the Corinthians
had the advantage in this, that they were not rude; he mentions
this also, showing that he was not ashamed of, but even prided
himself upon it. And he said not, “But though I be rude in
speech,” yet so also are they i.e. Peter &c.
[4.] Then after he had defended his own conduct he goes on next to say with severity,
And in explanation of this, he adds,
What he says is this; ‘I lived in straitness;’ for this is the force of “abasing myself.” ‘Can you then lay this to my charge? and do ye therefore lift up yourselves against me, because I abased myself by begging, by enduring straits, by suffering, by hungering, that ye might be exalted?’ And how were they exalted by his being in straits? They were more edified and were not offended; which also might [well] be a very great accusation of them and a reproach of their weakness; that it was not possible in any other way to lead them on than by first abasing himself. ‘Do ye then lay it to my charge that I abased myself? But thereby ye were exalted.’ For since he said even above that they accused him, for that when present he was lowly, and when absent bold, in defending himself he here strikes them again, saying, ‘this too was for your sakes.’
“I robbed other churches.” Here finally he speaks reproachfully, but his former words prevent these from seeming offensive; for he said, “Bear with me in a little foolishness:” and before all his other achievements makes this his first boast. For this worldly men look to especially, and on this also those his adversaries greatly prided themselves. Therefore it is that he does not first enter on the subject of his perils, nor yet of his miracles, but on this of his contempt of money, because they prided themselves on this; and at the same time he also hints that they were wealthy. But what is to be admired in him is this, that when he was able to say that he was even supported by his own hands, he did not say this; but says that which especially shamed them and yet was no encomium on himself, namely, ‘I took from others.’ And he did not say “took,” but “robbed,” that is, ‘I stripped them, and made them poor.’ And what surely is greater, that it was not for superfluities, but for his necessities, for when he says ‘wages,’ he means necessary subsistence. And what is more grievous yet, “to minister unto you.” We preach to you; and when I ought to be supported by you, I have enjoyed this at others’ hands. The accusation is twofold, or rather three-fold; that when both living amongst them and ministering to them, and seeking necessary support, he had others supplying his wants. Great the excess, of the one negligence, of the other in zeal! For these sent to him even when at a great distance, and those did not even support him when amongst them.
[5.] Then because he had vehemently scourged them, he quietly again relaxes the vehemence of his rebuke, saying,
For he did not say, ‘ye did not give to me,’ but, ‘I did not take,’ for as yet he spares them. But nevertheless even in the subduedness of his language he covertly strikes them again, for the word, “present,” is exceedingly emphatic, and so is “in want.” For that they might not say, ‘what matter then, if you had [enough]?’ he added, “and was in want.”
“I was not a burden” on you. Here again
he hits them gently, as making such contributions reluctantly, as
feeling them a burden. Then comes the reason also, full of
accusation and fraught with jealousy. Wherefore also he
introduced it, not in the way of a leading point οὐ προηγουμένως.
“For the measure of my want,” he says, “the
brethren which came from Macedonia supplied.” Seest thou how he
provokes them again, by bringing forward those that had ministered
to him? For inspiring them first
συσκιάζει.
“And in every” thing “I kept myself from being
burdensome, and so will I keep” myself. “For think not,”
says he, “that I say these things that I may receive.” Now
the words “so will I keep myself,” are severer, if he has not
even yet confidence in them; but once for all had given up the idea
of receiving aught from them. He shows, moreover, that they even
considered this to be a burden; wherefore he said, “I have kept
myself from being burdensome, and so will I keep myself.” He
says this in his former Epistle also, “I write not this that it
may be so done unto me; for” it were “good for me rather to
die, than that any man should make my glorying void.” (
[6.] Then, that he may not seem to speak these things for the sake of winning them on the better [to do this], he saith,
“No man shall stop me of this glorying in
the regions of Achaia.” For that none should think again that
he is grieved at this, or that he speaks these things in anger, he
even calls the thing a “glorying.” And in his former Epistle
too he dressed it out κατεσκεύαζεν. Or, “more.”
Quickly [is it done], and by an easy method εὐαπαλλάκτως.
For since this they sought earnestly, to find
some handle σεμνύνονται.
[7.] For tell me not of the bloom of the
countenance, nor of the uplifted neck, nor of the mantle, and the
horse, and the followers; but reflect where all these things do
end, and put that to them. But and if thou tell me of what
appears to the eye, I too will tell thee of things in pictures,
brighter far than these. But as we do not admire those for their
appearance, as seeing what their nature is, that all is clay; so
therefore let us not these either, for these too are but clay.
Yea rather, even before they are dissolved and become dust, show me
this uplifted [neck] a prey to fever and gasping out life; and then
will I discourse with thee and will ask, What has become of all
that profuse ornament? whither has that crowd of flatterers
vanished, that attendance of slaves, that abundance of wealth and
possessions? What wind hath visited and blown all away? Nay,
even stretched upon the bier, he beareth the tokens of that wealth
and that pride; a splendid garment thrown over him, poor and rich
following him forth, the assembled crowds breathing words of good
omen εὐφημούντων.
And if even this advice is now of no use to
him since he has run his course, yet at least let those of the rich
who labor under the same disease, and follow him to the tomb, hear
it. For although beforehand through the intoxication of wealth,
they have no such thing in mind, yet at that season when the sight
of him that is laid out even confirms what is said, let them be
sober, let them be instructed: reflecting that yet a little while
and they will come that shall bear them away to that fearful
account, and to suffer the penalty of their acts of rapacity and
extortion. ‘And what is this to the poor?’ saith one. Why,
to many this also is a satisfaction, to see him that hath wronged
them punished. ‘But to us it is no satisfaction, but the
escaping suffering ourselves.’ I praise you exceedingly and
approve of you in that ye exult not over the calamities of others,
but seek only your own safety. Come then, I will ensure ἐγγυησομαι. κατὰ ἀναλογίαν.
[8.] So that when thou seest a rich man plundering
a poor, leave him that suffereth wrong, and weep for the
plunderer. For the one putteth off filth, the other bedaubeth
himself with more filth. Such was the fate of Elisha’s servant
in the story of Naaman ( ἀνήκεστα. ῥαθυμίας. σωμάτων. David.
Therefore also Paul said, “It is better to marry
than to burn:” ( εὕτονώτερον. Or, ‘no one.’ S. Chrysostom here reads, ‘because of desires
ἐπιθυμιαίς,
instead of, ‘because of fornication,’ πορνείας, with the Rec. Text, [which is correct. C.] παραταττόμενοι. Al. thrown. Or, perhaps.
For such are false apostles, deceitful workers, fashioning themselves into Apostles of Christ.
What sayest thou? they that
preach Christ, they that take not money, they that bring not in a
different gospel, “false apostles?” ‘Yes,’ he saith, and
for this very reason most of all, because they make pretense of all
these things for the purpose of deceiving. “Deceitful
workers,” for they do work indeed, but pull up what has been
planted. For being well aware that otherwise they would not be
well received, they take the mask of truth and so enact the drama
of error. ‘And yet,’ saith one, ‘they take no money.’
That they may take greater things; that they may destroy the
soul. Yea rather, even that was a falsehood; and they took money
but did it secretly: and he shows this in what follows. And
indeed he already hinted this where he said, “that wherein they
glory, they may be found even as we:” ( ἐπικεἵται.
So that if one ought to marvel, this is what
he ought to marvel at, and not at their transformation. For when
their teacher dares do any thing, no marvel that the disciples also
follow. But what is “an angel of light?” That hath free
liberty to speak, that standeth near to God. For there are also
angels of darkness; those which be the devil’s, those dark and
cruel ones. And the devil hath deceived many so, fashioning
himself “into,” not becoming, “an angel of light.” So do
also do these bear about them the form of an Apostle, not the power
itself, for this they cannot. But nothing is so like the devil διαβολικὸν.
“Let no man think me foolish.” For this
was what they did—boasted without a reason.—But observe, I pray
you, how often, when about to enter upon his own praises, he checks
himself ἀνακρούεται. παραιτήσομαι. παραιτήσει.
Seest thou how glorying is not “after the
Lord?” For He saith, “When ye shall have done all, say, We
are unprofitable servants.” (
[2.] And observe how after having said so many things before, he again sets down yet other grounds of excuse, saying further thus,
What is, “after the flesh?” Of things
external, of high birth, of wealth, of wisdom, of being
circumcised, of Hebrew ancestry, of popular renown. And behold
wisdom. He sets down those things which he shows to be nothings οὐδένα.
“Being wise yourselves.” For it was a sign of
folly to glory, and on such matters. And yet it behoved to rebuke
them, and say, ‘Do not bear with the foolish;’ he does this,
however, at greater advantage. For in that case he would have
seemed to rebuke them because he himself was destitute of these
advantages; but now having showed himself to be their superior
How then saidst thou, “that wherein they glory,
they may be found even as we?” (
“If a man bring you into bondage.” ‘Ye have
given away both your money,’ he says, ‘and your persons, and
your freedom. For this is more than taking of you; to be masters
not only of your money, but of yourselves also.’ And he makes
this plain even before, where he says, “If others partake of this
right over you, do not we much more?” (
“If a man exalt himself.” ‘For neither is your slavery of a moderate sort, nor are your masters gentle, but burdensome and odious.’
“If a man smite you on the face.” Seest thou again a further stretch of tyranny? He said this, not meaning that they were stricken on the face, but that they spat upon and dishonored them; wherefore he added,
Chrysostom takes the clause to refer to the
preceding, but most consider it the apostle’s transition to his
own glorying,
“As though we had been weak.” The expression is obscure. For since it was a disagreeable subject he therefore so expressed it as to steal away the offensiveness by the obscurity. For what he wishes to say is this. ‘For cannot we also do these things? Yes, but we do them not. Wherefore then do ye bear with these men, as though we could not do these things? Surely it were something to impute to you that ye even bear with men who play the fool; but that ye do this, even when they so despise you, plunder you, exalt themselves, smite you, can admit neither of excuse nor any reason at all. For this is a new fashion of deceiving. For men that deceive both give and flatter; but these both deceive, and take and insult you. Whence ye cannot have a shadow of allowance, seeing that ye spit on those that humble themselves for your sakes that ye may be exalted, but admire those who exalt themselves that ye may be humbled. For could not we too do these things? Yes, but we do not wish it, looking to your advantage. For they indeed sacrificing your interests seek their own, but we sacrificing our own interests seek for yours.’ Seest thou how in every instance, whilst speaking plainly to them, he also alarms them by what he says. ‘For,’ he says, ‘if it be on this account that ye honor them, because they smite and insult you, we also can do this, enslave, smite, exalt ourselves against you.’
[3.] Seest thou how he lays upon them the whole
blame, both of their senseless pride and of what seems to be folly
in himself. ‘For not that I may show myself more conspicuous,
but that I may set you free from this bitter slavery, am I
compelled to glory some little. But it is meet to examine not
simply things that are said, but, in addition, the reason also.
For Samuel also put together a high panegyric upon himself, when he
anointed Saul, saying, “Whose ass have I taken, or calf, or
shoes? or have I oppressed any of you?” (
[4.] For envy is a fearful, a fearful thing, and
persuades men to despise their own salvation. In this way did
both Cain destroy himself, and again, before his time, the devil
who was the destroyer of his father. So did Saul invite an evil
demon against his own soul; and when he had invited, he again
envied his physician. For such is the nature of envy; he knew
that he was saved, yet he would rather have perished than see him
that saved him had in honor. What can be more grievous than this
passion? One cannot err in calling it the devil’s offspring.
And in it is contained the fruit of vainglory, or rather its root
also; for both these evils are wont mutually to produce each
other. And thus in truth it was that Saul even thus envied, when
they said, “David smote by ten thousands,” ( Or ‘worthy.’
Yet whereinsoever any is bold, (I speak in foolishness,) I am bold also.
See him again drawing back
and using depreciation and correctives beforehand, although he has
already even said many such things: “Would that ye could bear
with me in a little foolishness;” ( ἐκ
περιουσίας. κατατολμᾷ.
For it was not all Hebrews that were Israelites, since both the Ammonites and Moabites were Hebrews. Wherefore he added somewhat to clear his nobility of descent, and says,
He is not content with his former deprecation,
but uses it again here also. “I speak as one beside himself, I
more.” I am their superior and their better. And indeed he
possessed clear proofs of his superiority, but nevertheless even so
he terms the thing a folly παραφροσύνην.
“In labors more abundantly, in stripes above measure.” This latter is greater than the former; to be both beaten and scourged.
“In prisons more abundantly.” Here too again
is there an increase. “In deaths oft.” ( Literally, ‘dangers having death.’
Why, “save one?” There was an ancient law that
he who had received more than the
ῤύμη καὶ ὁρμὴ.
And what has this to do with the Gospel? Because he went forth on long journeys; and those by sea.
“A night and a day I have been in the deep.” Some say this means out on the open sea, others, swimming upon it, which is also the truer interpretation. There is nothing wonderful, at least, about the former, nor would he have placed it as greater than his shipwrecks.
For he was compelled also to cross rivers. “In perils of robbers, in perils in the city, in perils in the wilderness.” ‘Everywhere were contests set before me, in places, in countries, in cities, in deserts.’
“In perils from the Gentiles, in perils amongst false brethren.”
Behold another kind of warfare. For not only did such as were enemies strike at him, but those also who played the hypocrite; and he had need of much firmness, much prudence.
[2.]
Perils succeed to labors, labors to perils, one upon other and unintermitted, and allowed him not to take breath even for a little.
What is left out is more than what is enumerated.
Yea rather, one cannot count the number of those even which are
enumerated; for he has not set them down specifically, but has
mentioned those the number of which was small and easily
comprehended, saying, “thrice” and “thrice,” (
“That which presseth upon me daily.” The
tumults, the disturbances, the assaults πολιορκίαι. χρηματίζεσθαι. ἀγωνοθέτῃ.
“Anxiety for all the Churches.” This was
the chief thing of all, that his soul too was distracted, and his
thoughts divided. For even if nothing from without had assailed
him; yet the war within was enough, those waves on waves, that
sleet of cares, that war of thoughts. For if one that hath charge
of but a single house, and hath servants and superintendents and
stewards, often cannot take breath for cares, though there be none
that molests him: he that hath the care not of a single house,
but of cities and peoples and nations and of the whole world; and
in respect to such great concerns, and with so many spitefully
entreating him, and single-handed, and suffering so many things,
and so tenderly concerned as not even a father is for his
children—consider what he endured. For that thou mayest not
say, What if he was anxious, yet the anxiety was slight ἁπλῶς.
“Who is made to stumble, and I burn not?” See, again, how he places before us the excess of his grief by calling it “burning.” ‘I am on fire,’ ‘I am in a flame,’ he says, which is surely greater than any thing he has said. For those other things, although violent, yet both pass quickly by, and brought with them that pleasure which is unfading; but this was what afflicted and straightened him, and pierced his mind through and through; the suffering such things for each one of the weak, whosoever he might be. For he did not feel pained for the greater sort only and despise the lesser, but counted even the abject amongst his familiar friends. Wherefore also he said, “who is weak?” whosoever he may be; and as though he were himself the Church throughout the world, so was he distressed for every member.
ποικίλον.
What can be the reason that he here strongly
confirms and gives assurance of [his truth], seeing he did not so
in respect to any of the former things? Because, perhaps, this
was of older date and not so well known [The Apostle’s mention of this isolated fact of
his escape at Damascus, at the conclusion of the narrative of his
varied labors and trials, has been variously explained, some
considering it an afterthought, others the opening of a statement
of details intended to be complete but for some reason
interrupted. But it does not seem necessary to view it otherwise
than it appears on its face, as a reminiscence of a peculiar peril
which befel him at the commencement of his Christian career, and by
which he was as it were matriculated in the school of
persecution. The furtive method of escape (in the darkness of
night, διαδῦς.
[3.] For this is the brilliant victory, this
is the Church’s trophy, thus is the Devil overthrown when we
suffer injury. For when we suffer, he is taken captive; and
himself suffers harm, when he would fain inflict it on us. And
this happened in Paul’s case also; and the more he plied him with
perils, the more was he defeated. Nor did he raise up against him
only one kind of trials, but various and diverse. For some
involved labor, others sorrow, others fear, others pain, others
care, others shame, others all these at once; but yet he was
victorious in all. And like as if a single soldier, having the
whole world fighting against him, should move through the mid ranks
of his enemies, and suffer no harm: even so did Paul, showing
himself singly, among barbarians, among Greeks, on every land, on
every sea, abide unconquered. And as a spark, falling upon reeds
and hay, changes into its own nature the things so kindled; so also
did this man setting upon all make things change over unto the
truth; like a winter torrent, sweeping over all things and
overturning every obstacle. And like some champion who wrestles,
runs, and boxes too; or soldier engaged by turns in storming τειχομαχῶν. πρωρεὺς. ἀνιμήσηται. Or, ‘desolateness.’ ἐξαπλῶσαι. περιστάσεις.
It is not expedient for me doubtless to
glory, [A better text of this verse is given in the
Revised Version—“I must needs glory, though it is not
expedient.” C.]
What is this? Doth
he who has spoken such great things say, [It is not expedient]
“doubtless to glory?” as if he had said nothing? No; not as
if he had said nothing: but because he is going to pass to
another species of boasting, which is not intended indeed by so
great a reward, but which to the many (though not to careful
examiners) seems to set him off in brighter colors λαμπρότερον. ἐκ
πολλῆς πέριουσὶας. i.e. boasting.
Or, ‘possible.’
Great indeed was this revelation. But this
was not the only one: there were many others besides, but he
mentions one out of many. For that there were many, hear what he
says: “Lest I should be exalted overmuch through the exceeding
greatness of the revelations.” ‘And yet,’ a man may say,
‘if he wished to conceal them, he ought not to have given any
intimation αἴνιγμα. Or, ‘in this instance.’
[2.] But wherefore was he also caught up? As I
think, that he might not seem to be inferior to the rest of the
Apostles. For since they had companied with Christ, but Paul had
not: He therefore caught up unto glory him also. “Into
Paradise.” For great was the name of this place, and it was
everywhere celebrated. Wherefore also Christ said, “To-day thou
shalt be with Me in Paradise.” (
“On behalf of such an one will I glory?”
wherefore? For if another were caught up, wherefore dost thou
glory? Whence it is evident that he said these things of
himself. And if he added, “but of myself I will not glory,”
he says nothing else than this, that, ‘when there is no
necessity, I will say nothing of that kind fruitlessly and at
random;’ or else he is again throwing obscurity over συσκιάζων.
How then saidst thou before, “Would that ye could
bear with me a little in my foolishness;” (
It is then with regard to this that he says, “I shall not be foolish.” Wherefore also he added,
“For I shall speak the truth; but I forbear,
lest any man should account of me above that which he seeth Rec. text, ‘seeth me.’ i.e., in worshiping them. ἐδραπέτευσε.
What sayest thou? He that counted not the
kingdom to be any thing; no, nor yet hell in respect of his longing
after Christ; did he deem honor from the many to be any thing, so
as both to be lifted up and to need that curb continually? for he
did not say, ‘that he “might” buffet κολαφίσῃ. κολαφίζῃ. ἁπάγντας. [Chrysostom’s view of this peculiar trial
of the Apostle, although held by most of the Greek fathers and by
some eminent scholars of later ages (Erasmus, Calvin, Fritzsche,
Reiche, etc.) does not seem satisfactory. There was nothing
peculiar to Paul in the trials and temptations incident to the
Apostolic office, for they were shared by all his companions, nor
do they seem to be properly expressed by “a stake in the
flesh,” or as some prefer to render “for the flesh,”
which naturally suggests that the affliction was a bodily ailment,
something that caused pain and made the discharge of his duties
burdensome. Bp. Lightfoot (Com. on Galatians, pp. 186, 187)
suggests that the circumstances imply that the malady was acute and
severe; that it was in some way humiliating as intended to check
spiritual pride; that as a grievous hindrance to the Gospel it was
a trial to his constancy and resolution; that it was of such a
nature that it could not be concealed from others; and that it was
continuous or recurrent. All attempts to define it more
closely—Chrysostom on this page mentions one, “pains in the
head”—fail as being purely conjectural. But the fullest
knowledge on the subject however it might gratify curiosity could
add nothing to the instructiveness of the case as it stands. That
the most honored of all philanthropists, the chiefest of the
twelve, the most distinguished of Christ’s followers should
require to be buffeted with such a chronic bodily ailment; that the
most earnest prayers could not succeed in securing its removal; and
yet that grace was bestowed on him to bear it, and bestowed in such
measure that he could even rejoice in what was painful and glory in
infirmities, is a lesson of Christian experience that has been full
of comfort and edification in all ages of the church. To this we
owe the noble Christian paradox which to myriads of burdened souls
has been a well-spring of comfort and peace, When
I am weak, then am I strong. C.]
[3.]
That is, oftentimes. This also is a mark of great lowliness of mind, his not concealing that he could not bear those insidious plottings, that he fainted under them and was reduced to pray for deliverance.
That is to say, ‘It is sufficient for thee that thou raisest the dead, that thou curest the blind, that thou cleansest lepers, that thou workest those other miracles; seek not also exemption from danger and fear and to preach without annoyances. But art thou pained and dejected lest it should seem to be owing to My weakness, that there are many who plot against and beat thee and harass and scourge thee? Why this very thing doth show My power. “For My power,” He saith, “is made perfect in weakness,” when being persecuted ye overcome your persecutors; when being harassed ye get the better of them that harass you; when being put in bonds ye convert them that put you in bonds. Seek not then more than is needed.’ Seest thou how he himself assigns one reason, and God another? For he himself says, “Lest I should be exalted overmuch, there was given to me a thorn;” but he says that God said He permitted it in order to show His power. ‘Thou seekest therefore a thing which is not only not needed, but which also obscureth the glory of My power.’ For by the words, “is sufficient for thee,” He would signify this, that nothing else need be added, but the whole was complete. So that from this also it is plain that he does not intend pains in the head; for in truth they did not preach when they were sick, for they could not preach when ill; but that harassed and persecuted, they overcame all. ‘After having heard this then,’ he says,
“Most gladly therefore will I glory in my
weaknesses.” For that they may not sink down, when those false
Apostles are glorying over their contrary lot ἐπὶ
τοῖς ἐναντίοις.
“That the strength of Christ may rest upon me.” Here he hints at another thing also, namely, that in proportion as the trials waxed in intensity, in the same proportion the grace was increased and continued.
Rec. text ‘in weaknesses.’
Seest thou how he has now revealed it in the
clearest manner? For in mentioning the species of the infirmity
he spake not of fevers, nor any return περίοδον. ἡ ὑπόθεσις.
“For when I am weak, then am I strong.” ‘Why
marvellest thou that the power of God is then conspicuous? I too
am strong “then;”’ for then most of all did grace come upon
him. “For as His sufferings abound, so doth our consolation
abound also.” (
[4.] Where affliction is, there is also
consolation; where consolation, there is grace also. For instance
when he was thrown into the prison, then it was he wrought those
marvellous things; when he was shipwrecked and cast away upon that
barbarous country, then more than ever was he glorified. When he
went bound into the judgment-hall, then he overcame even the
judge. And so it was too in the Old Testament; by Or, amidst. ἁλείφει. δυναστεία. σωμάτων.
For the people of the Hebrews, when they were
vexed and persecuted, groaned and besought God, and drew down upon
themselves great influences ῥοπήν. φιλοσοφίαν. διερρύημεν. ἀποδυσπέτει. That Alexander the Great had at any rate a temple
dedicated to him, is mentioned by Lampridius. See Tertull. Apol. Oxf. Trans. p. 13.
and note. Justin Martyr mentions Pilate’s Report. Eusebius,
Hist. Eccles. ii. 2. gives the same account as from
Tertullian, which Chrysostom here gives.
[5.] ‘Yes,’ one replies; ‘I have; for when he lived he wrought many and great achievements; for he subdued both nations and cities, and in many wars and battles he conquered, and erected trophies.’
If then I shall show [somewhat] which he when
alive never dreamed of, neither he, nor any other man that ever
lived, what other proof of the resurrection wilt thou require?
For that whilst alive one should win battles and victories, being a
king and having armies at his disposal, is nothing marvelous, no,
nor startling or novel; but that after a Cross and Tomb one should
perform such great things throughout every land and sea, this it is
which is most especially replete with such amazement, and proclaims
His divine and unutterable Power. And Alexander indeed after his
decease never restored again his kingdom which had been rent in
pieces and quite abolished: indeed how was it likely he, dead,
should do so? but Christ then most of all set up His after He was
dead. And why speak I of Christ? seeing that He granted to His
disciples also, after their deaths, to shine? For, tell me, where
is the tomb of Alexander? show it me and tell me the day on which
he died. But of the servants of Christ the very tombs are
glorious, seeing they have taken possession of the most loyal city;
and their days are well known, making festivals for the world.
And his tomb even his own people know not, but this man’s St. Paul’s as Mr. Field supposes. This passage should have been mentioned in
the note at the end of Hom. vi. on the Statues. Tr. p. 134. See
also on Statues, Hom. i. Tr. p. 4. and on σκηνὴν. σπαρυγμοὶ. μαρτυρία. See
Bingham’s Antiquit. book viii. ch. 1. p. 8. [The name
given to a church erected over the grave of a Martyr.]
I am become foolish in glorying; ye compelled me: for I ought to have been commended of you.
Having fully completed what
he had to say about his own praises, he did not stay at this; but
again excuses himself and asks pardon for what he said, declaring
that his doing so was of necessity and not of choice. Still
nevertheless, although there was necessity, he calls himself “a
fool.” And when he began indeed, he said, “As foolish receive
me,” and “as in foolishness;” but now, leaving out the
‘as,’ he calls himself “foolish.” For after he had
established the point he wished by saying what he did, he
afterwards boldly and unsparingly grapples with all failing of the
sort, teaching all persons that none should ever praise himself
where there is no necessity, seeing that even where a reason for it
existed, Paul termed himself a fool [for
“For in nothing was I behind the chiefest Apostles.” See how he here too again speaks out with greater authoritativeness. For, before indeed he said, “I reckon I am not a whit behind,” but here, after those proofs, he now boldly speaks out asserting the fact, as I said, thus absolutely. Not that even thus he departs from the mean, nor from his proper character. For as though he had uttered something great and exceeding his deserts, in that he numbered himself with the Apostles, he thus again speaks modestly, and adds,
‘Look not thou at this,’ he says, ‘whether I be mean and little, but whether thou hast not enjoyed those things which from an Apostle it was meet thou shouldest enjoy.’ Yet he did not say ‘mean,’ but what was lower, “nothing.” For where is the good of being great, and of use to nobody? even as there is no advantage in a skilful physician if he heals none of those that be sick. ‘Do not then,’ he says, ‘scrutinize this that I am nothing, but consider that, that wherein ye ought to have been benefitted, I have failed in nothing, but have given proof of mine Apostleship. There ought then to have been no need for me to say aught.’ Now he thus spoke, not as wanting to be commended, (for how should he, he who counted heaven itself to be a small thing in comparison with his longing after Christ?) but as desiring their salvation. Then lest they should say, ‘And what is it to us, even though thou wast not a whit behind the very chiefest Apostles?’ he therefore added,
“The signs of an Apostle were wrought among you in all patience, and by signs and wonders.” Amazing! what a sea of good works hath he traversed in a few words! And observe what it is he puts first, “patience.” For this is the note of an Apostle, bearing all things nobly. This then he expressed shortly by a single word; but upon the miracles, which were not of his own achieving, he employs more. For consider how many prisons, how many stripes, how many dangers, how many conspiracies, how many sleet-showers of temptations, how many civil, how many foreign wars, how many pains, how many attacks he has implied here in that word, “patience!” And by “signs” again, how many dead raised, how many blind healed, how many lepers cleansed, how many devils cast out! Hearing these things, let us learn if we happen upon a necessity for such recitals to cut our good deeds short, as he too did.
[2.] Then lest any should say, Well! if thou be both great, and have wrought many things, still thou hast not wrought such great things, as the Apostles have in the other Churches, he added,
‘Ye were partakers,’ he says, ‘of no
less grace than the others.’ But perhaps some one will say,
‘What can be the reason that he turns the discourse upon the
Apostles, abandoning the contest against the false Apostles?’
Because he is desirous to erect their spirits yet further, and to
show that he is not only superior to them, but not even inferior to
the great Apostles. Therefore, surely, when he is speaking of
those he says, “I am more;” but when he compares himself with
the Apostles, he considers it a great thing ἀγαπητὸν.
“Except it be that I myself was not a burden to you?” Again he has pronounced their rebuke with great severity. And what follows is of yet more odious import.
“Forgive me this wrong.” Still, nevertheless,
this severity contains both words of love and a commendation of
themselves; if, that is, they consider it a wrong done to them,
that the Apostle did not consent to receive aught from them, nor
relied on them enough to be supported by them. ‘If,’ says he,
‘ye blame me for this:’ he did not say, ‘Ye blame me
wrongly,’ but with great sweetness, ‘I ask your pardon, forgive
me this fault.’ And observe his prudence. For because the
mooting this continually tended to bring disgrace upon them, he
continually softens it down; saying above, for
What he says is this; ‘It is not because I do not receive of you that I do not come to you; nay, I have already come twice; and I am prepared to come this third time, “and I will not be a burden to you.”’ And the reason is a noble one. For he did not say, ‘because ye are mean,’ ‘because ye are hurt at it,’ ‘because, ye are weak:’ but what? “For I seek not yours, but you.” ‘I seek greater things; souls instead of goods; instead of gold, salvation.’ Then because there still hung about the matter some suspicion, as if he were displeased at them; he therefore even states an argument. For since it was likely they would say, ‘Can you not have both us and ours?’ he adds with much grace this excuse for them, saying, “For the children ought not to lay up for the parents, but the parents for the children;” instead of teachers and disciples, employing the term parents and children, and showing that he does as a matter of duty what was not of duty. For Christ did not so command, but he says this to spare them; and therefore he adds also something further. For he did not only say that “the children ought not to lay up,” but also that the parents ought to. Therefore since it is meet to give,
‘For the law of nature indeed has commanded
the parents to lay up for the children; but I do not do this only,
but I give myself also besides.’ And this lavishness of his,
the not only not receiving, but giving also besides, is not in
common sort but accompanied with great liberality, and out of his
own want; for the words, “I will be spent,” are of one who
would imply this. ‘For should it be necessary to spend my very
flesh, I will not spare it for your salvation.’ And that which
follows contains at once accusation and love, “though the more
abundantly I love you, the less I be loved.” ‘And I do
this,’ he says, ‘for the sake of those who are beloved by me,
yet love me not equally.’ Observe then, now, how many steps
there are in this matter Or, his conduct. μετὰ ἐπιτάσεως.
[3.] Let us then also emulate this man! For it
is a serious charge, the not loving even; but becomes more serious,
when although one is loved he loveth not. For if he that loveth
one that loveth him be no better than the publicans; ( λοιπόν. μετετάξαντο. συγκροτεῖν.
Now, that men of the world should feel in this
way, is indeed a grievous thing, yet it is not so very dreadful;
but that those who are freed from the turmoils of busy life should
be possessed by this distemper,—this is most grievous of all.
And I could have wished indeed to be silent: and if silence took
away too the disgrace of those doings, it were a gain to say
nothing: if however, though I should hold my peace the doings
will cry out more loudly than my tongue, no harm will accrue from
my words, because of their parading ἐκπομπευομένων.
[4.] What doest thou, O man? Thou thinkest to
pull down thy neighbor’s; but before his thou pullest down thine
own. Seest thou not them that are gardeners, that are husbandmen,
how they all concur in one object? One hath dug the soil, another
planted, a third carefully covered the roots, another watereth what
is planted, another hedges it round and fortifies it, another
drives off the cattle; and all look to one end, the safety of the
plant. Here, however, it is not so: but I plant indeed myself,
and another shakes and disturbs [the plant.] At least, allow it
to get nicely fixed, that it may be strong enough to resist the
assault. Thou destroyest not my work, but abandonest thine own.
I planted, thou oughtest to have watered. If then thou shake it,
thou hast torn it up by the roots, and hast not wherein to display
thy watering. But thou seest the planter highly esteemed. Fear
not: neither am I anything, nor thou. “For neither is he that
planteth nor he that watereth any thing;” (
Let us then at length come to our sober senses
again, let us watch. For I fear not so much the battle without,
as the fight within; for the root also, when it is well fitted into
the ground, will suffer no damage from the winds; but if it be
itself shaken, a worm gnawing through it from within, the tree will
fall, even though none molest it. How long gnaw we the root of
the Church like worms? For of earth such imaginings are begotten
also, or rather not of earth, but of dung, having corruption for
their mother; and they cease not from the detestable flattery that
is from women Old Lat. ‘we cease not;’ in either case he
means, ‘preachers cease not to court such flattery.’ Bened. inserts, ‘and hast been grieved,’
but the insertion is not countenanced by the
mss. διῳκισμένοι. σφιγγόμενον.
But be it so, I myself did not burden you: but being crafty, I caught you with guile. Did I take advantage of you by any one of them whom I have sent unto you? I exhorted Titus, and with him I sent the brother. Did Titus take any advantage of you? Walked we not by the same spirit? walked we not in the same steps?
Paul has spoken these
words very obscurely, but not without a meaning or purpose. For
seeing he was speaking about money, and his defence on that score,
it is reasonable that what he says must be wrapt in obscureness.
What then is the meaning of what he says? He had said, ‘I
received not, nay I am ready even to give besides, and to spend;’
and much discourse is made on this subject both in the former
Epistle and in this. Now he says something else, introducing the
subject in the form of an objection and meeting it by
anticipation. προηγουμενως. εἰς οἰκεῖον
πρόσωπον. ἐπλεονέκτησεν. πληκτικῶς.
[2.] The words in the Rec. Text here omitted, ‘We
speak before God in Christ,’ are found above, where this text is
quoted. Hom. vi. p. 311. [They are undoubtedly genuine.
C.]
Seest thou how he is continually in fear, lest he
should incur the suspicion of flattery? Seest thou an Apostle’s
prudence, how constantly he mentions this? For he said before,
“We commend not ourselves again, but give you occasion to
glory;” (
“But all things are for your edifying.” Again he is soothing them. And he does not here either say clearly, ‘on this account we receive not, because of your weakness;’ but, ‘in order that we may edify you;’ speaking out indeed more clearly than he did before, and revealing that wherewith he travailed; but yet without severity. For he did not say, ‘because of your weakness;’ but, ‘that ye may be edified.’
He is going to say something great and
offensive. And therefore he also inserts this excuse [for it],
both by saying, “All things are for your edifying,” and by
adding, “I fear,” softening the harshness of what was presently
going to be said. For it was not here out of arrogance nor the
authority of a teacher, but out of a father’s tender concern,
when he is more fearful and trembling than the sinners themselves
at that which is likely to reform them. And not even so does he
run them down or make an absolute assertion; but says doubtingly,
“lest by any means when I come, I should not find you such as I
would.” He did not say, ‘not virtuous,’ but “not such as
I would,” everywhere employing the terms of affection. And the
words, “I should find,” are of one who would express what is
out of natural expectation, as are also those, “I shall be found
by you.” For the thing is not of deliberate choice, but of a
necessity originating with you. Wherefore he says, “I should be
found such as ye would not.” He said not here, “such as I
would not,” but, with more severity, “such as ye wish not.”
For it would in that case become his own will, not indeed what he
would first have willed, but his will nevertheless. For he might
indeed have said again, ‘such as I would not,’ and so have
showed his love: but he wishes not to relax ἐκλῦσαι.
“Lest there be strife, jealousy, wraths,
backbitings, whisperings, swellings.” The Received Text has ‘factions’ after
‘wraths,’ and ‘tumults’ after ‘swellings,’ which
Chrysostom omits.
And what he might well put first, that he ἀπενοοῦντο.
And the word “again,” too, is as smiting them.
For he means, ‘What happened before is enough;’ as he said also
in the beginning [of the Epistle], “to spare you, I came not as
yet to Corinth.” ( αὐθαδιζόμενος.
“I shall mourn for many of them who have sinned.” Not simply, “who have sinned,” but,
“Who have not repented.” And he said not, ‘all,’ but “many;” nor made it clear who these were either, thereby making the return unto repentance easy to them; and to make it plain that a repentance is able to right transgressions, he bewails those that repent not, those who are incurably diseased, those who continue in their wounds. Observe then Apostolic virtue, in that, conscious of no evil in himself, he laments over the evils of others and is humbled for other men’s transgressions. For this is the especial mark of a teacher, so to sympathize with the calamities of his disciples, and to mourn over the wounds of those who are under him. Then he mentions also the specific sin.
“Of the lasciviousness and uncleanness which they
committed.” Now in these words he alludes indeed to
fornication; but if one carefully examine the subject, every kind
of sin can be called by this name. For although the fornicator
and adulterer is preeminently styled unclean, yet still the other
sins also produce uncleanness in the soul. And therefore it is
that Christ also calls the Jews unclean, not charging them with
fornication only, but with wickedness of other kinds as well.
Wherefore also He says that they made the outside clean, and that
“not the things which enter in defile the man, but those which
come out from him;” (
[3.] For nothing is purer than virtue,
nothing uncleaner than vice; for the one is brighter than the sun,
the other more stinking than mire. And to this they will
themselves bear witness, who are wallowing in that mire and living
in that darkness; at any rate, when one prepares them a little to
see clearly. For as long as they are by themselves, and inebriate
with the passion, just as if living in darkness they lie in
unseemly wise to their much infamy, conscious even then where they
are, although not fully; but after they have seen any of those who
live in virtue reproving them or even showing himself, then they
understand their own wretchedness more clearly; and as if a sunbeam
had darted upon them, they cover up their own unseemliness and
blush before those who know of their doings, yea, though the one be
a slave and the other free, though the one be a king and the other
a subject. Thus when Ahab saw Elijah, he was ashamed, even when
he Elijah.
So great a thing is virtue: so immortal is its
memory, so completely even by words only doth it strike down its
adversaries. For wherefore did he cast him into the prison?
Wherefore did he not despise him? Was he going to drag him before
the judgment-seat? Did he demand vengeance upon him for his
adultery? Was not what he said then simply a reproof? Why then
doth he fear and tremble? Was it not words and talk merely? But
they stung him more than deeds. He led him not to any
judgment-seat, but he dragged him before that other tribunal of
conscience; and he sets as judges upon him all who freely gave
their verdicts in their thought. Therefore the tyrant trembled,
unable to endure the lustre of virtue. Seest thou how great a
thing is philosophy? It made a prisoner more lustrous than a
king, and the latter is afraid and trembles before him. He indeed
only put him in bonds; but that polluted woman rushed on to his
slaughter also, although the rebuke was leveled rather against him,
[than herself.] For he did not then meet “her” and say, Why
cohabitest thou with the king? not that she was guiltless, (how
should she be so?) but he wished by that other means to put all to
rights. Wherefore he blamed the king, and yet not him with
violence of manner. For he did not say, O polluted and
all-polluted and lawless and profane one, thou hast trodden under
foot the law of God, thou hast despised the commandments, thou hast
made thy might law. None of these things; but even in his
rebukings great was the gentleness of the man, great his
meekness. For, “It is not lawful for thee,” he says, “to
have thy brother Philip’s wife.” The words are those of one
who teacheth rather than reproveth, instructeth rather than
chasteneth, who composeth to order rather than exposeth, who
amendeth rather than trampleth on him. But, as I said, the light
is hateful to the thief, and the mere sight of the just man is
odious to sinners; “for he is grievous unto us even to
behold.” (
[4.] And what says she? “Give me here in a
charger the head of John the Baptist.” ( οὐδαμινὸν. συσκιασθῇ ὁ φόνος. ἄγχεί. ἄγχεί.
Wherefore also Paul said, “Why not rather take wrong, why not rather be defrauded. Nay, ye yourselves do wrong, and defraud, and that your brethren.” For by the suffering evil [come] those crowns, those prizes, that proclamation [of victory]. And this may be seen in all the saints. Since then they all were thus crowned, thus proclaimed, let us too travel this road, and let us pray indeed that we enter not into temptation; but if it should come, let us make stand with much manliness and display the proper readiness of mind, that we may obtain the good things to come, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, together with the Holy Ghost, be glory, might, honor, now and for ever, and world without end. Amen.
This is the third time I am coming to you. At the mouth of two witnesses or three shall every word be established.
The wisdom ἀκμάζοντα. φιλοσοφίαν. ἀπεχρήσατο. i.e. Fornication.
‘For if at the mouth of two witnesses or
three every word shall be established, and I have come twice and
spoken, and speak now also by this Epistle; it follows, I must
after this keep my word. ἀληθεῦσαι.
[2.] Then with much anger and vehement indignation
against those who make a mock of him as weak, and ridicule his
presence, and say, “his presence is weak, and his speech of no
account;” ( ἀποτεινόμενος.
For he said this, dealing at once a blow at
these, and at the same time lashing those i.e. the Corinthians themselves.
He doth not employ those words then as
assigning a reason, αἰτιολογικῶς.
These words have much obscurity and give disturbance
to the weaker sort. Wherefore it is necessary to unfold them more
clearly, and to explain the signification of the expression as to
which the obscurity exists, that no one may be offended, even of
the simpler sort. ἀσθενεῖ, A.V. is sick. A.V. infirmities. ἐνιζανούσης.
[3.] Then, as I said, by transferring the argument
from himself to Christ, he enhances their fear, he increases his
threat. And what he says is this; ‘for even supposing I should
do something and chastise and take vengeance on the guilty ones, is
it I that chastise and take vengeance? it is He that dwelleth in
me, Christ Himself. But if ye do not believe this, but are
desirous of receiving a proof by deeds of Him that dwelleth in me,
ye shall know presently; “For he is not weak to you-ward, but is
even powerful.”’ And wherefore added he “to you-ward,”
seeing He is mighty everywhere? for should He be minded to punish
unbelievers, He is able; or demons, or anything whatsoever. What
then is the import of the addition? The expression is either as
shaming them exceedingly by remembrance of the proofs they have
already received; or else as declaring this, that meanwhile He
shows His power in you who ought to be corrected. As he said also
in another place, “For what have I to do to judge them also that
are without?” (
What is, “though He was crucified through
weakness?” ‘For though He chose,’ he says, ‘to endure a
thing which seems to carry a notion of weakness, still this in no
way breaks in upon διακόπτει. ἠκρωτηριάσθη. ἀτονίαν. τῆς οικονομίας. i.e. Paul.
“For even we also if εἰ om. R.T. ‘Toward you’ R.T.
What is the meaning of “we are weak in Him?” We are persecuted, are driven here and there, suffer extremity. But what is “with Him?” ‘Because of the preaching,’ he says, ‘and our faith in Him. But if for His sake we undergo what is sad and disagreeable, it is quite plain that we shall what is pleasant also:’ and so he added, “but we are saved with Him by the Power of God.”
[4.]
For since by what he has said he hath shown
that even if he does not punish, it is not because he hath not
Christ in himself, but because he intimates His long-suffering, Who
was crucified and yet avenged not Himself; he again, in another
manner, produces the same effect, and still more irrefragably, ἐκ
πλείονος περιουσίας. τὰ ἡμέτερα.
[5.] What can be equal to this soul? He was despised, he was spit upon, he was ridiculed, he was mocked, as mean, as contemptible, as a braggart, as boastful in his words but in his deeds unable to make even a little show; and although seeing so great a necessity for showing his own power, he not only puts off, not only shrinks back, but even prays that he may not fall into such a position. For he says, “I pray that ye do no evil, not that we may appear approved, but that ye may do that which is honorable, though we be as reprobate.” What is it he says? ‘I entreat God. I beseech Him,’ he says, ‘that I may find no one unreformed, may find no one’ that has not repented? yea, rather, not this alone, but that none may have sinned at all. For,’ he says, ‘that ye have done no [evil], but if ye have perchance sinned, then that ye may have changed your conduct, and been beforehand with me in reforming, and arresting all wrath. For this is not what I am eager about, that we should be approved in this way, but clean the contrary, that we should not appear approved. For if ye should continue,’ he says, ‘sinning and not repenting, it will be necessary for us to chastise, to punish, to maim your bodies; (as happened in the case of Sapphira and of Magus;) and we have given proof of our power. But we pray not for this, but the contrary, that we may not be shown to be approved in this way, that we may not in this way exhibit the proof of the power which is in us, by chastising you and punishing you as sinning and as incurably diseased, but what? “That ye should do that which is honorable,” we pray for this, that ye should ever live in virtue, ever in amendment; “and we should be as reprobate,” not displaying our power of punishing.’ And he said not, “reprobate” for he would not “be” reprobate, even though he did not punish, nay rather for this very reason he would be “approved;” ‘but even if some suspect us,’ he says, ‘on account of our not displaying our power, to be contemptible and cast away, we care nothing for this. Better we should be so deemed of by those, than display the power which God hath given to us in those stripes, and in that unreformedness of heart.’
“For we can do nothing against the truth,
but for the truth.” For that he may not seem [merely] to be
gratifying them, (for this is what one who was void of vain-glory
might do,) but to be doing what the nature of the thing demanded,
he added this, “for we can do nothing against the truth.”
‘For if we find you,’ he says, ‘in good repute, having driven
away your sins by repentance and having boldness towards God; we
shall not be able thereafter, were we never so willing, to punish
you, but should we attempt it even, God will not work with us.
For to this end gave He us our power that the judgment we give
should be true and righteous, not contrary to the truth.’ Seest
thou how in every way he can, he makes what he says void of
offensiveness, and softens the harshness of his menace? Moreover
as he has eagerly endeavored this, so is he desirous also to show
that his mind was quite joined ᾠκειωμένην.
[6.] This is paternal affection, to prefer
the salvation of the disciples before his own good name. This is
the part of a soul free from vainglory; this best releaseth from
the bonds of the body and makes one to rise aloft from earth to
heaven, the being pure from vain-glory; just as therefore the
contrary leadeth unto many sins. For it is impossible that one
who is not pure from vain-glory, should be lofty and great and
noble; but he must needs grovel on the ground, and do much damage,
whilst the slave of a polluted mistress, more cruel than any
barbarian. For what can be fiercer than she who, when most
courted, is then most savage? Even wild beasts are not this, but
are tamed by much attention. But vain-glory is quite the
contrary, by being contemned she is made tame, by being honored she
is made savage and is armed against her honorer. The Jews honored
her and were punished with exceeding severity; the disciples
slighted her and were crowned. And why speak I of punishment and
crowns? for to this very point of being seen to be glorious, it
contributes more than any thing, to spit upon vainglory. And thou
shalt see even in this world that they who honor it are damaged,
whilst those who slight it are benefited. For the disciples who
slighted it, (for there is no obstacle to our using the same
example again,) and preferred the things of God, outshine the sun,
having gained themselves an immortal memory even after their death;
whilst the Jews who crouched ὑποκατακλιθέντες. ἐνδομυχοῦντες. τῶν ἀληθῶν.
For this cause I write these things while absent, that I may not when present deal sharply, according to the authority which the Lord gave me for building up, and not for casting down.
He was sensible he had
spoken more vehemently than his wont, and especially towards the
end of the Epistle. For he said before, “Now I Paul myself
entreat you by the meekness and gentleness of Christ; I who in your
presence am lowly among you, but being absent am of good courage
towards you: Yea, I beseech you, that I may not be bold when I am
present, with the confidence wherewith I count to be bold against
some which count of us as if we walked according to the flesh;”
(
Τὸ λοιπὸν, Rec. Text
Λοιπὸν.
What means, “for the rest, brethren, rejoice?”
Thou hast pained, terrified, thrown them into an agony, made them
to tremble and fear, and how biddest thou them rejoice? ‘Why,
for this very reason I bid them rejoice. For,’ he says, ‘if
what is your part follow’ upon mine, there will be nothing to
prevent that joy. For all my part has been done; I have suffered
long, I have delayed, I have forborne to cut off, I have besought,
I have advised, I have alarmed,
“Be perfected.” What is, “be perfected?” ‘Be complete, fill up what is deficient.’
“Be comforted.” For, since their trials were numerous, and their perils great, he says, ‘“be comforted,” both by one another, and by us, and by your change unto the better. For if ye should have joy of conscience and become complete, nothing is wanting unto your cheerfulness and comfort. For nothing doth so produce comfort as a pure conscience, yea, though innumerable trials surround.’
“Be of the same mind, live in peace.” The request he made in the former Epistle also, at the opening. For it is possible to be of one mind, and yet not to live in peace, [for instance], when people agree in doctrine, but in their dealings with each other are at variance. But Paul requires both.
“And the God of love and peace shall be with you.” For truly he not only recommends and advises, but also prays. For either he prays for this, or else foretells what shall happen; or rather, both. ‘For if ye do these things,’ he says, ‘for instance, if ye be “of one mind” and “live in peace,” God also will be with you, for He is “the God of love and of peace,” and in these things He delighteth, He rejoiceth. Hence shall peace also be yours from His love; hence shall every evil be removed. This saved the world, this ended the long war, this blended together heaven and earth, this made men angels. This then let us also imitate, for love is the mother of countless good things. By this we were saved, by this all those unspeakable good things [come] to us.’
[2.] Then to lead them on unto it, he says,
What is “holy?” not hollow, ὑπούλῳ.
By this also giving them good hopes. He has added this in the place of the kiss, knitting them together by the salutation, for the words also proceed from the same mouth from which the kiss. Seest thou how he brings them all together, both those who are widely separated in the body and those who are near, these by the kiss and those by the written message?
[3.] καί Πάτρος om. R.T. See also Chrys. on Coloss. Oxford Trans. 183.
‘From God, saith he, our Father: although he useth not in this
place the name of Christ.’ Yet the Rec. Text has the words,
ἀντιστρόφως. συναλείφων. ἰδιάζον καὶ διῃρημένον.
[4.] Let us then continue both to hold these
doctrines in their strictness, and to draw to us the love of God.
For before indeed He loved us when hating Him, and reconciled us
who were His enemies; but henceforth He wishes to love us as loving
Him. Let us then continue to love Him, so that we may be also
loved by Him. For if when beloved by powerful men we are
formidable to all, much more when [beloved] by God. And should it
be needful to give wealth, or body, or even life itself for this
love, let us not grudge them. For it is not enough to say in
words that we love, but we ought to give also the proof of deeds;
for neither did He show love by words only, but by deeds also. Do
thou then also show this by thy deeds and do those things which
please Him, for so shalt thou thyself reap again the advantage.
For He needeth nothing that we have to bestow, and this is also a
special proof of a sincere love, when one who needeth nothing and
is not in any necessity, doth all for the sake of being loved by
us. Wherefore also Moses said, “For what doth the Lord God
require of you, but to love Him, and that thou shouldest be ready
to walk after Him?” (
Reflecting then upon the love, how great He hath shown in all things, and still shows it to be, both having vouchsafed to make Himself known to us, (which is the greatest crown of good things, and light to the understanding and instruction in virtue,) and to lay down laws for the best mode of life, and having done all things for our sakes, having given His Son, and promised a kingdom, and invited us to those unspeakable good things, and prepared for us a most blessed life, let us do and say every thing so as both to appear worthy of His love and to obtain the good things to come; whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ; with Whom to the Father, with the Holy Spirit, be glory now and ever, and world without end. Amen.
Abraham, his trial in Egypt, 4; his humility, 4, 390; his unselfishness, 146; a pattern husband, 155; his hospitality, 207; overcame vain-glory, 213; his sacrifice of Isaac, 275, 291; joyful in trials, 275; a king, priest and prophet, 293; overcame nature, 276; crowning act of obedience, 292; took Isaac only, to the mount, 309; his sending for a wife for Isaac typical, 385.
Absalom, popular, 4; sober-minded as long as in exile, 401.
Acclamations in churches, 22, 74.
Accommodation, falsely ascribed to the Apostles, 1 (note).
Actors, debarred from the sacraments, 69 (note).
Adam, how he came to sin, 24; inference from his punishment, 49; no man perishes only on his account, 99; why made the head of the race, 204; how he might have overcome Satan, 284; created not to die but for immortality, 327.
Adultery, extirpated, not merely punished, by church discipline, 358.
Affection, toward vicious kindred, ceases hereafter, 331.
Affliction, the gain of, 274; brings men near to Christ, ib.; works salvation, 277; in what sense light, 322; a weapon of righteousness, 338; a means of grace, 299; leads to the kingdom, 300; why laid on Saints, 299.
Affluence, consists in what, 343.
Africa, its church, founded by Apostles, 32.
Αγάπη, to be rendered love, not charity, 188, (note); the way to attain gifts, 188; unites men when gifts divide them, 188; greater than all gifts, 189; more than alms or martyrdom, 189, 190; the way to perfection, 190; if fully practised would remove all evils, 191; superior to other virtues in having no attendant evils, 192; turns all evil to good, 192; contrasted with sensual passion, Joseph an example, 192, 193; Paul to be admired for rather than for his miracles, 193; our Lord the most perfect pattern of, 194; its excellencies depicted with a painter's art, 194; centre in long-suffering, 195; the qualities of love, 195; examples of in our Lord, Jonathan, Rebecca, 196; Rebecca's conduct, 196 (note); leads to same result with true self-love, 197; prevents unkind thoughts, makes men angels, 198; is felt toward heathens and enemies, 198; more perfect under the Gospel, 199; more attractive than miracles, 199; Paul before Agrippa an example of, 199, 200; its power to teach all virtues, 200, 201; Paul's delineation of suited to correct the Corinthians' errors, 201; knowledge and tongues pass away, 202; outlasts faith and hope, 203; many hindrances to its exercise, 204; final cause of consanguinity, society, etc., 204, 205; and also of government, 206; must be followed vehemently, 208.
Agriculture, a necessary art, 354; yet vain without that of ruling, 355; a sort of rule, i.e., over plants, ib.; its dependence on God's providence, 356.
Ahab, his greediness, 208; his repentance, 305; his shame before Elijah, 411.
Alexander the coppersmith, Paul's thorn, 400.
Almsgiving, what it is, 123; scanty, reproved, 124; excuses for not giving answered, ib.; sure to be repaid, 89; appropriate on Sundays, 259; to be in proportion to our gains, 262; recommends to be not less than a tenth, ib.; vain-glory in, cruel, 345; called a grace, 361; makes God our debtor, ib.; given sadly, no alms but covetousness, 371; the proper offering of a spiritual soul, 376; most of all looseth sin, 305; Paul's discourse on, gradually introduced, 359; three main points in, 368; produceth righteousness, 373; how many good things proceed from it, 373-4.
Amen, joined in by all, 285.
Ammonites, were Hebrews, 394.
Amos, no prophet, but God took him, 392.
Amulets, the use of them condemned, 21, 262.
Ananias and Sapphira, by covetousness lost all, 89.
Anatomy, mysterious like theology, 16.
Angels, their anger at the lost, 331; of light, and of darkness, 390.
Anger, less vehement than lust, 389; why implanted in us, ib.
Antinous, the favorite of Hadrian, 402.
Anomoeans, their notions of divine knowledge, 203.
Antioch, these discourses delivered at, 124; the church of, nourished many widows and strangers, 125.
Apollos, older than Timothy, 263; esteemed by Paul, 267.
Apostles, the, humanly speaking, insignificant, 14; the argument from the success of their preaching, 19; from their account of themselves, 20; from their undertaking so great a work, 25; and persisting in it after our Lord's death, 26; their lingering among the Jews, 27; their dealing with the Romans, 28; difficulties they had to contend with, 40, 41; summary of the case, 43; received aid from their disciples, 118; unjustly suspected, 124; contrasted with philosophers, 212; all equal, 233; suffered more than Christ, 274 (note); wrought greater miracles ib.; their weaknesses expedient for us, 288; how a "sweet savor," 302; greater than Moses, 312; ministered God's mercy, 319; overcame by God's power, 321; not by witchcraft, 322; were ministers of reconciliation, 335; as such succeeded Christ, 336; rich even in carnal things, 341; troubles their mark, 396; and patience, 397; glorious by slighting glory, 416.
Apostolate, a perilous office, 120, 126.
Aristippus, sank all his goods in the sea, 212.
Arts, what needful and what superfluous, 354.
Artizans, should judge rightly the claims of Christianity, 28; analogy of their education to that of Christians, 80; ἀρχη ἀγεννητος, not spoken of the Son, 239.
Astrology, among Christians, 21.
Babylon, tower of, 322.
Babylonians, 390.
Babylonish dragon, death compared to, 142, 229.
Babylonish furnace, 103; three children in it, 104, 117.
Balaam, God wrought by him, though a bad man, 44; his evil counsel, 134.
Baptism, its necessity, 12; laver of regeneration, 43, 284; of no avail without good works, 133; practice of coming to it late in life, 283; is a regeneration, 284; a life-giving grace, 307; maketh righteous, 310; God worketh by it to our immortality, 329; previous sins effaced in, 307, 383; in the name of Jesus implies not the exclusion of the Father's name, 419.
Baptized, the, at once receive and reflect the Spirit's glory, 34.
Baptized for the dead, 133, 244-5.
Barnabas, thought to be "the brother," (
Beauty, not the cause of lust, 316; its superficial nature, 317; of soul, unfading and worthy, 318.
Beggars, led to imposture by the inhumanity of others, 123.
Beliar, 344.
Bereavement, how to learn to bear it, 56, 253.
Bezaleel, 376.
Blessing, of priests is God's blessing, 285.
Boasting, not after the Lord, 391; reasons against, 400; a folly even when compelled, 396, 405.
Body, constituted not for evil but good, 129; not evil in itself, 132; not the cause of sin, 242; spiritual in the next world, 252; a figure of the church, 175; its members both one and many, 176; a clothing, 276; a tabernacle, 328; raised incorruptible, 329; hereafter punished or crowned, 330.
Body of Christ, its mighty power, 142; the reverence due to it, 143.
Body and Blood of the Lord, to be understood spiritually, not carnally, 133; we partake of in the Eucharist, 139, 142.
Bowing the head, at the Blessing, 285.
Brethren, should work with their pastor toward persons under censure, 337; the contrary course not humane but cruel, ib.
Brethren of the Lord, freed from their first unbelief, yet not made Apostles, 120.
British Isles, the, even in them John's reproofs of Herod heard, 412.
Burning Bush, variously interpreted by the Fathers without contradiction, 229.
Cain, a slave to envy, 110; destroyed by it, 395; sinned, not realizing God's omnipresence, 303; his life of fear, 316; his sorrow, worldly, 353.
Calf, the golden, 378.
Captivity, conveys two ideas, 377.
Carefulness, worldly, reproved, 342.
Carnal weapons, what they are, 376.
Catechumens, not allowed to attend the communion, 220, 282; the prayer for, 282; its completeness, 285; what their own prayer should be, ib.
Caterpillars, God's mighty force, 320.
Catholic truth, to be learned from universal consent, 223.
Celsus, a witness to Scripture, 32.
Censured persons, should yearn after their teachers, 351; be excluded from the mysteries, 358.
Cerinthian heretics, their perversion of Scripture, 244.
Chanting, used in churches, 220.
Chasteness, may be perfected for vain-glory, 347.
Cheerfulness, how to be cultivated, 233.
Cherubim, our hymns unite us with, 366.
Chest for the poor, recommended, 262.
Children, the three, delivered in, not from, the furnace, 273, 292; an example of praying for enemies, 304.
Children, consolation under loss of, 276.
Christ, the centre of unity, 3; his presence implied in the word Revelation, 7; how made to us wisdom and righteousness, 24; the bond of union, 47; the believer's foundation, 51; "is God's" explained, 55; his indwelling in Paul, 75; present in the sentence of excommunication, 85; head of Christians only, 150; not inferior to the Father, 151; subject to the Father, but as a Son of God, ib.; head of the church, ib.; his condescension to Judas, 160; our perfect pattern of love, 193, 195; has the sum of knowledge, 203; left some things voluntary, 122; accused by the devil, 284; spake, though as a sheep dumb, etc., 293; able to consume his foes, 302; the promised prophet, 312; drew all to himself, 322; how "after the flesh," 332; came to reconcile, 335; was righteousness itself, yet made sin, 334; the subject of our wrestlings, 341; his poverty, 362; represented in the poor, 364; his body the merciful man's altar, 376; divine honors refused him by the Roman Senate, 403; his forbearance not weakness, 414; entereth into us when we communicate, 418.
Christians, to abide in their calling, 108; though slaves are free, 109; have almost all fallen, 135; are prophets, priests, and kings, 290; made so at baptism, 293; they alone really know the law, 313; have greater privileges than Jews had, 335; their high birth, 344, 345; are here in a foreign land, 362; have Christ in them, 418.
Church, the, both one and many, 175; its unity in the spirit, 176; a manifold person, 254; wounded when its members sin, 83; certain places used as churches in the Apostles' times, 160; irreverent behavior in them common, 220; places in them for the poor, 179; not one while her members stand apart, 272; a spiritual bath, 358; disunion in, 368; a bride, 385; conquers by suffering, 398; pulled down by envy and strife, 408.
Church, some scarce once a year visit, 283; why to be often resorted to, 358; reverence paid at the porch, 418.
Churches, the, their united prayer powerful, 367.
Church-allowance, what and to whom given, 124-5.
Church-discipline, to be preceded by mourning and prayer, 84; toward heathen impossible, 89; penalty in the Old Testament analagous, 90.
Chronology, of LXX. differs from the Hebrew, 50.
Clergy, right to maintenance, 120; sanctioned by Mosaic law, 121, 126; enforced by its mystical precepts, 121; by the value of spiritual things, ib.; what kind of men the clergy ought to be, 119; must be obeyed even though living ill, 124; must try to save all though all will not be saved, 129; must not be discouraged though hearers be disobedient, 162.
Comforts of life, their ill effect, 32; community of God's gifts should teach generosity of spirit, 57.
Commerce, should teach public spirit, 57; selfishness incident to, 241; contrary to God's intention, 242.
Common mercies, thanks for, 281.
Communion, why so called, 139.
Condescension, for a brother's sake no degradation, 129.
Confession, looseth sin, 299; a sacrifice, 309.
Conscience, when it seems clear does not therefore justify, 59; a good, comforts in affliction, 286; testifies to a judgment, 326; joy of a good, 342; an evil, freezes the soul, 314.
Consolations, under loss of relatives, 254.
Constantine the Great, his tomb, 403.
Constantinople, 403.
Contempt of money, introduced by the Gospel, 322, 357; its fruits in the soul, 376.
Conversion, a greater charity than alms, 15; of ordinary persons to the Gospel a presumption of its truth, 22, 23; of the world might be effected without miracles, if Christians led holy lives, 32, 33.
Corinth, why its inhabitants likely to to be proud, 1; some of them still holy, 6, 7; errors of some, 2; their childishness, 78.
Corinthians, the, had senseless pride in things of Judaism, 272; had made advances since first Epistle, 277; now ranked above the Macedonians, 278; apparent discrepance of the two Epistles explained, 288; the second, gentler, 295; loved by Paul more than other churches, 296; estranged from the incestuous person, 297; joined with Paul in the act of forgiving the same, 298; their virtue implied in calling them "an Epistle," 311; were particularly unsound on the resurrection, 326; dehorted from their corrupters by their own nobleness, 345; their penitence an example of godly sorrow, 353; their behavior to Titus, 358; exhorted by praise of the Macedonians, 359, 362, 369; by praise of themselves, 362, 369; by the Lord's example, 363, 369; why exhorted to give after, not beyond, their means, 362; their conduct to Paul contrasted unfavorably with the Macedonians, 387; to provoke them so to liberality, 387; had felt it a burden to maintain Paul, ib.; the devil's bait to them, ib.; slavishly submissive to the false apostles, 393; envy the root of their evils, 410.
Corn, sinfulness of shutting up, 362.
Cornelius, 28; blessed with knowledge because of love, 112.
Counsel, that of inferiors to be taken, 368; even in the church, ib.
Counsels of perfection, 122, 127; their use and reward, 128.
Covenant, the Old, its rewards temporal, 284; its glory visible, 311; its inferiority to the New no disparagement, 312; the people shared not in it with the priests, 365-6.
Covenant, the New, its glory not perceived by sense, 309; supplied not only life but the Spirit, 310; its great superiority to the Old, ib.; superior, but not contrary to the Old, 313; harmony with the Old, 314; one Spirit wrought in both, ib.; privileges of, 135.
Covetousness, its brutalizing effect, 52; never rests, 61; blinds men, 62; compared with contentment, 81; like dropsy, 82; a present hell, ib.; compared to leaven, 87; answerable for the impositions on the poor, 123; its cruelty, ib.; folly and evils attending it, 137; antidote to it in the creation, ib.; found in rich and poor, 138; makes men worse than toilers in the mines, 137; preys on both living and dead, 214; how to be tamed, 215; is worse than a dream, 221; its insatiableness, 224; worse than poverty, 241; example of its cruelty in a cornfactor, ib.; and in men in trade, 242; makes men poor, 248.
Creation, a reformation of life, such, and why, 332; analogy between it and redemption, 18; works of, why men told to study them, 24.
Creed, of the Oriental churches probably referred to, 12.
Crimes, some require a life of repentance, 87.
Cross, the, its glory above reason, 17; seemed contrary to all signs, 18; type of it in time of Elisha, ib.; it and not amulets the true protection of children, 71, and note.
Cruelty, in ostentatious almsgiving, 347; in humoring the sick or sinners, 351.
Cup of blessing, why so called, 139.
Curiosity, and rash judgment, its inexcusableness, 58.
Curses, senseless, 309; pollute the soul, 310; the poison of asps, ib.; pleasing to the devil, ib.
Custom, its exceeding power, 40.
Daniel, prayed for Nebuchadnezzar, 310; flourished by trials, 402.
David, his love for his people, 146; to his rebel son, 198; things said of him in the Psalms not said of his person, ib.; full of troubles, 173; addresses God by various titles, why, 273; in what his repentance consisted, 299; his comeliness, 317; turned to flight the Philistines, 320; had been lost if God destroyed upon sin, 326; punished himself for Absalom, 336; complained under reproach, 340; his sorrow, 353; his care for his people, 354; bore with Shimei's curses, 388; overcome by lust, 389; why he boasted his former exploits, 393; in conquering Goliah achieved less than Paul, 396-7; admirable as long as tried by adversity, 401.
Day, revealed by fire, the day of judgment, 180.
Deacons the office discharged by Paul, 13; commanded silence in the churches, 220 (note); bid the prayers, 281, 285.
Dead Souls, 307; they stink, 308.
Death, but a removal, 275; the word used of temptations, 324; called by such names as would make it desired, 330; sends quickly to the Lord, ib.; uncertainty of, 382; why left thus in uncertainty, ib.; even its approach scatters earthly pomp, 388.
Defending the oppressed, looseth sin, 300.
Delays in repentance, their sin and folly exposed, 383; no end to them, 384.
Democracy, its evils, 67.
Democritus, wasted his land out of vain-glory, 212.
Demons, how supposed to be introduced into men, 170; why they confessed Christ and were rebuked, ib.; cast out by bones of the saints, 403.
Dependency of man, its final cause, 23.
Despair, of improvement never to be indulged in, 15, 62; Paul's example, 129; of forgiveness, 48.
Destruction of the flesh, that the spirit may be saved, what, 85.
Deuteronomy, once lost in a dunghill, 36.
Devil, the, why called an accuser, 284; worketh in what manner, ib.; dismayed by Abraham's beating, 290; gets advantage, destroying by repentance, 298; when he distracts not in prayer, and why, 304; the only enemy to be prayed against, ib.; pleased at curses, ib.; spurns dead souls, yet they feel it not, 308; made a devil by pride, 346; his strongholds overthrown by Paul, 377; his bait to the worldly, 388; destroyed himself by envy, 393; overthrown by Christians' suffering, 396-7; raised troubles against Paul, ib.; now argues against the soul's immortality, 402; now uses it to defend idolatry, ib.
Dice-playing, not discouraged by the heathen, 68.
Diet, plainness in, recommended, 341.
Diogenes, why he lived in a cask, 212.
Dionysius, his treatment of Plato, 20.
Diagoras, the atheist, 20.
Discerning the Lord's body, 164.
Disciples, commend their teacher, 306.
Discipline, a token of love, 79.
Discontent, progress of, 232.
Disunion, harms of, 408.
Dives, 324, 346; had a dead soul, 308; his regrets vain, 325.
Drunkards, reproved, 373; and their sayings answered, 374.
Earth, the, discourseth of a resurrection, 354.
Earthen Vessels, term declares our frailty, 320; preserved in perils, 320.
Earthly Things, shadows, 417.
Edification, includes removal of unsound parts, 382.
Elijah, 185, 228, once faint hearted, 399; Ahab ashamed before him, 409.
Elymas the Sorcerer, 79.
Eloquence, Paul vehement against, 385.
Emulation, contrasted with envy, 185; force of, 370.
Enemies, to be prayed for, not against, 304-5.
Envious Men, fly, like mad dogs at all men's faces, 406.
Envy, its evils, 185; examples of, ib.; cometh from worldly sorrow, 351; fearfullness of, 393; offspring of the devil, ib.; senseless, ib.; worse than a snake in the entrails, 406; unappeasable, ib.; infected even the church, 407; the root of the evils at Corinth, 409.
Epaphras, 414.
Ephesus, mistaken for Corinth, in
Esau, rich though unrighteous, 173; his carnal and cruel disposition, 200.
Eternal Punishment, 323; doubted by some, 124; shown from history of the Israelites, 133-4; its fearful nature, 137.
Ethiopian Eunuch, an example of diligent reading of Holy Scripture, 221.
Eucharist, in it we partake of Christ's body and blood, 139; by partaking become the body of Christ, ib.; reference due to Christ's body, 141; unworthy partakers waste Christ's blood, 161; Apostles patterns of devotion after receiving it, 162; drunkenness a horrible sin in those who have received, ib.; what things inconsistent with a right reception, 163, 164; not to be received at festivals only, 164; not to be performed in an unknown tongue, 211. See Lord's Supper.
Euphemism, and the contrary, examples in St. Paul, 51, 52.
Eve, force of allusion to, 384.
Evil Speaking, defeats its aim, 407.
Evil, not made by God, 76; encouragement of it sometimes more than the doing it, 123, 124.
Evidences of the Gospel, should be learned by Christians for the good of the heathen, 28; made up always of signs from heaven and testimonies from men, 30, 31; best evidence in one sense is a good life, 15. See Propagation of the Gospel.
Excess, produceth drunkenness, and not wine, 373; its harms, God's curb on the intemperate, ib.
Expression, used of God and ourselves not to be taken in the same sense, nor yet in one wholly different, 151.
Extortion, especially angers God, 389.
Extortioners, described, 76.
Ezekiel, delayed his message, 170.
Faith, best grounded on simplicity, 17; prevails by what would seem arguments against it, 18; its trial excluded by overpowering miracles, 31; objective, the same to all, 51; insufficient without perseverance to the end, 131, 132; used of that required for miracles, 414.
Faithful, the, do not require reasons but are content with ordinances, 150; prayers of, 285; received a glory which they soon quench, 314; though in the flesh not known after the flesh, 332; the only sound judges, 339.
False Apostles, the, were not themselves Corinthians, 386; were Jews, 271; possessed power of language, 272, 387; lived in luxury, 274; prided themselves on fleshly wisdom, 286; gloried in themselves, 302; diluted their doctrine, 302; their boastings, 380; ascribed what was the Apostles' work to their own coming, 381; overlaid the Apostles' doctrine with rubbish, 384; said nothing new, yet were not to be borne, 385; were not rude in speech, ib.; but were so in knowledge, 386; not what they appeared, 317, 331, 386; were wealthy, 386; the point on which they piqued themselves, receiving nothing, ib., 387; wore a mask, 392; took money secretly, 317, 392; their spuriousness evident by comparison with Paul's deeds, 393; their oppression of the disciples, 394; were corrupting the whole church, 405.
Fasting, commonly within men's power, 50; needed for contention with bad spirits, 81; nothing without charity, 146; how made profitless, 299.
Fatalism, refuted by experience, 10, 129.
Fear of God, best stays lust, 316, 345.
Feasts of charity, origin of the custom, 157; abuse of, ib.; a banquet after the communion, ib.; five faults in them, 159.
Fellowship, of Christ, relates particularly to his sufferings, 8; of salt, what, 140, (note.)
Festival, what it is, 164; our whole life a festival day, 85.
Filthy talking, inconsistent with a godly mind, 283; how great an evil, 308; unfits for the mysteries, ib.; provokes God, 309; reason against, 418.
Flesh, the use of allowed to the weak, 370.
Fleshly advantages, nothing, 393.
Following after charity, what, 208.
Forgiveness, possible to all, many ways of attaining it, 135; of wrongs, looseth sin, 300.
Fornication, its miserable effect upon the soul, 61; not considered an evil by the heathen, 68; in one sense worse than covetousness, 101; special dissuasive from, 330.
Forty stripes save one, 394-5.
Free-will of man, a part of God's plan of Salvation, 8; complaint against it on the part of Christians, answered, 9; God's purpose in it, 80; instance of in St. Paul, 129; things that must be consistent with it, 158. See Fatalism.
"From the dead," why so often added to the word resurrection, 235.
Funerals, empty pomp at, 388; the acclamations of mock the dead, ib.
Future things, whether the kingdom or punishment, eternal, 323; the only realities, 418.
Galatians, why generally addressed, 272; Paul's tact shown especially in Epistle to, 379.
Games, heathen, an example to us, 131, 132.
Garden herbs, an indulgence short of flesh, 370.
Garments, men and women not to dress in each other's, 153.
Gehazi, 389, a pitiful person, ib.
Gentile converts, their weakness, 115.
Ghost, the Holy, of one essence and power with the Father, 307, 419.
Gifts, spiritual, of the Corinthians, reconciled with their being carnal, 6, 7; when first granted, 168; a cause of schism, ib. (comp.
Gifts of prophecy, difference between it and soothsaying, 169, 170; its use voluntary, 169, 170; how not for a sign, 216; compared with gift of tongues, ib.; its superiority, ib., 217; directions for the use of, 219.
Gift of tongues, its greatness, 172; why set last, 186; why granted first, 209, 216; compared with prophecy, but not disparaged, 209, 216; requires an interpreter, 210; both to be prayed for, 211; gift of interpretation greatest, 171, 172.
Glass, workers in, 98.
Glory, future, punishment of losing, 329; antidote to love of glory, 393-4.
Glory, human, the subject of envy, 393; a load of grass, ib.; those who enjoy it slaves, ib.; is not glory, 416; the thought of future glory its antidote, 393-4; comes to those who slight, not seek, her, 416; a shadow, 417.
Gluttony, a slavish passion, 96; inconsistent with our being members of Christ, ib., and condemned by the doctrine of the Resurrection, 97; danger of, 132; its effects described, especially on the female sex, 242, 243.
God and Lord, applied to both the Father and the Son, 114; God "all in all," what, 239, 240.
God, mercy His chief attribute, 273; delivers in, not from, trials, 273, 292; pitieth all, 282; accused by Satan, 284; His word and promises sure, 289; consults His own glory, ib., and our salvation, ib.; giveth an earnest, His Spirit, 290; how said, only after Abraham's trial to know he feared Him, 291; defends Himself, 296; hath set down His own prescription for the cure of sin, 299; His sentence, not men's, to be feared, 303; how said to blind men, 318; hides from unbelieving minds mysteries as hurtful to them, ib.; His power works by vile things, 320; so, converted the world, ib.; His justice requires a judgment, 323; why not always punishes on the commission of sin, 324; yet sometimes does, ib.; His long suffering may be exhausted, ib.; after his Son slain, still sends messengers, 333; greatness of his love ib.; a suppliant to men to be reconciled, 334; to have offended Him grievous, 335; His love not to make us supine, 335; beseeches, only here, ib.; by things opposite furthers the Gospel, 338; dwells in Christians, 344; how said not to care for oxen, 352; giveth to seed sown, both earthly and spiritual, 372; reserveth to His sole disposal corporeal crops, not so mental, ib.; His Gift unspeakable, 373; much more his essence, ib.; gives food for nourishment, not excess, ib.; His strength how especially shown 376; 402; His wisdom in the creation not impugned by the perversion of his works, 378; His mercy not to be presumptuously trusted in, 382; His jealousy, 383; especially angered by extortion, 389; permitteth, not armeth, evil men, 400; threatens often without punishing, 412; His foolishness and weakness, the cross, why so called, 413; desireth, but needeth not, our love, 419; His commandments given for our good, 419; and concessions for our ease, 420.
God of this world, who, 318.
God, used in a lower sense, 318.
Godly mind; what, 283; how produced, ib.
Going to law, a reproach to Christians, 91; such disputes to be settled within the Church, 92; Christian privileges a reason for not taking legal proceedings, 93; men led to do this by covetousness, ib.; the conqueror in such matters is he who yields, 94; reason from our Lord's example, 95.
Goods, loss of, hard to bear, 275; kept, are lost; dispersed, abide, 370.
Good works, where they find not sins to atone for, make the beauty of goodness greater, 300.
Gospel, the, two-fold veil over, 283; worketh not only remission of sins, but righteousness, ib.; a savor of ointment, 302, 319; like light, blinds some, 302; enlighteneth sinners and delivereth them by thousands, 307; evidence from its propagation, 320; its precepts and doctrines unattractive, 41.
Grace, profits not if the life be impure, 336.
Grace and peace, how united, 4; grace, to whom given, ib.; source of all blessings, 6.
Grecian pride, the strongholds pulled down by the Gospel, 376.
Greek nation, its childishness, 21.
Gymnosophists, the Indian, 352.
Habit, its tyranny, 316.
Hades, the gates of, 279.
Hadrian, 402.
Hagar, why taken by Abraham, 155; her insulting treatment of her mistress, 155.
Hamaxobii, 352.
Hearers, apt to think of other men's duties not their own, 154; no excuse for their sins, ib.
Heathen, compassion for, 16; how to be dealt with, 21.
Heathen philosophy, its ill effect on the Corinthians, 2; why the Apostles had it not, 13; an obstacle to faith, 36; not afterwards disallowed, 37; its proper work, 17; superseded by faith, 18; this a predicted work of the Gospel, 22, 29; in a certain sense a part of God's education of the race, 24.
Heaven, fear of losing, less avails, 328; faint conception of joy, much more the reality, ib.
Hebrews, why addressed collectively by St. Paul, 272; included Ammonites, 394.
Hebrew Christians, in a better state than the Corinthians, 44.
Hell-fire, eternal, 28, 49, 50; this hinted in
Hell, the prisons of, 329.
Hercules, referred to, 30.
Heresies, what meant by the term, 158; must needs be, ib.; do not destroy free will, 159; worse than mere schism, ib.
Heretical teachers, profess to teach more than the church, 1 and note.
Herod, ashamed at the light, 409, which trying to put out he kindled more, 410; his feast a banquet of demons, 411; in his murder of John set up a trophy against himself, ib.
Herodias, chief author of John's murder, 409; the procuress, yea the murderess, of her daughter, 410; her guilt and Herod's known to all time and place, 410.
Herodias's, daughter, her tongue full of poison, 411.
High birth, of Christians, 24, 54.
Holiness, of the first Christians a kind of sign, 32; the best argument against infidels, 39; glorifies God more than His visible works, 102, 103.
Honors, require a strong soul to bear, 338, a weapon of righteousness, 339.
Horoscope, in use among the heathen, 21.
Human learning and talent, a check to belief, not a disqualification for it, 33.
Human wisdom, its weakness, 37; curbed by the law, ib.
Humanity, how best shown to the sick and the sinner, 349.
Humbleness, looseth sin, 300.
Humiliation, must prepare a man for penitence, 60.
Humility, its tokens and blessing, 4; its origin, 5; exalts to heaven, 249.
Husbands, not to beat their wives, 154; how to treat them, 155; Abraham a pattern of, 155.
Husbands and wives, hinder not the Church from being a virgin, 383.
Hymenaeus, 400.
Idol sacrifices, show contempt of God and carelessness of others' good, 141; St. Paul's caution, respecting them, 144; idol feasts a way to idolatry, 111.
Idolatry, began from pride, 25; principle of argument against it, 113; held by the wiser heathen in a different sense from the vulgar, ib.
Ignatius, why called Theophorus, 101.
Ignorance, the cause of many sins, 35, 36.
Image, which Nebuchadnezzar set up, supposed to correspond to what he saw in his dream, 103, (note); of the heavenly, what, 255.
Immortality of the soul, vainly taught by Plato, 19.
Incarnation, the, (lit. economy), 413.
Incest, its foulness, 83.
Incestuous person, the, had been applauded by the Corinthians, 2; not named in either epistle, for different reasons, 296; Paul's mode of dealing with him and its reasons, 297; Paul's conduct to him the greatest love, 349.
Indians, early date of their Church, 32.
Indolent, the, open to be transfixed by any wickedness, 316.
Infidels, borrow the slang of the race course, 323; their doubts of things unseen, ib.; answered, 324.
Injurers, lose themselves, 304, 388-9; worthy of pity not curses, 305.
Injuries, borne meekly most avenge themselves, 335; benefit those who suffer them, 389.
Insensibility on religious subjects, 381.
Insufficiency of man, to supply his desires, 23, 24.
Invocation of the Spirit, in the Eucharist, 374.
Isaac, his behavior before the sacrifice, 292; a type of Christ in his meekness, 293.
Isaiah, exhorts concerning reproach, 338. "I think I have the spirit of God," an express claim to inspiration, 106.
Jacob, sought not his own, 147; poor and in bondage, 173; naturally timid, 174; his charity overcame shame and mockery, 197; his contentment, 309, 353; so showed a living soul, 309.
James, ordained by the Lord and made bishop of Jerusalem, 229.
Jeremiah, excused himself for not delivering his message, 170; sank under reproach, 338.
Jericho, fall of, 396.
Jerusalem, 312.
Jewish, types of Christian sacraments, 133; custom of searching for leaven, 86.
Jews, pride, the cause of their fall, 4; their conduct to the prophets, a warning to the apostles, 27; their punishments an earnest of ours, yet ours greater, 134, 135; their sins types of ours, 134, 135; causes of their fall, 135; some things in their covenant not typical but apply to Christ alone, 86; their passover compared to ours, 203; their arrogance corrected, 310; of a grovelling spirit, 310; believed not even the law, 311; saw not its glory, ib.; their carnal mind, 312; shall acknowledge Christ in vain hereafter, 325; their captivity in a manner atoned for their sins, 388; made war against St. Paul especially, why, 396; benefitted by afflictions, 403; crouched to vain-glory, 416; thence exiles, 418.
Job, his charity to the poor, 207; his great patience, 94, 166; Satan's tempting of him, 166; his wife's cruelty, 167; his example to mourners, 168; a martyr, 275; wrestled with all kinds of suffering, 275; that he lived before the law increased his merit, ib.; accused by the devil, 284; his resignation showed a living soul, 309; moved most by his friends' reproaches, 339; showed brighter after affliction, 401.
Job's wife, her advice inspired by the devil, 292.
John, one of the "chiefest" apostles, 385.
John the Baptist, his mildness in reproving, 409; reproved Herod rather than Herodias, why, 410; was grievous even unseen to Herodias, 410; why his head asked for, 410; it cries louder now, 410; after death a victor, 411.
Jonah, sought his own profit, 147; fled from his duty, 170.
Jonathan, a pattern of charity.
Joseph, a disinterested person, 147; a slave yet free, 109; his mistress rather a slave, 109; a pattern of charity, 192; spake not bitterly of injuries, 305; his words those of a living soul, 309; well favored, 315; shone by suffering, 401.
Joseph's brethren, sinned, not having the fear of God before their eyes, 303.
Joy in God a defence against pain, 275.
Judaical observances, old things, 332.
Judas, his commission no plea for the sacriligious and covetous, 297, 389.
Judgment, rash, of the Corinthians, 58; of others' conduct allowable in respect of definite, but not indefinite duties, 59; in respect of their general characters impossible, and why, 60; false judgment of men in regard to things of the world, 68.
Judgment, Future, infidel doubts concerning, answered, 323; follows from God's justice, 323; conscience testifies to a, 324; believed in universally whatever difference in details, 324; its doom irreversible, 325; to be imagined present, 328; outlines and symbols of, exhibited at the martyries of the saints, 403.
Judgment, the day of, all things revealed in it, 287; none can deliver in it, 325.
Justification, by giving the Spirit, 24; means liberation from sin, 60; by grace, not works, 334, 335.
Kingdom of Christ, how delivered up to the Father, 238; twofold, 239.
Kiss of peace, used at the Holy Eucharist, 265. (note.)
Knowledge, is common property, 111; nothing without charity, 112; imperfect to the present state, 113; in what sense to be done away, 202; of God in the future state, 202; before and after the Gospel compared, 203; impiety of our claiming perfect, 203; such knowledge possessed by the Spirit and the Son, 203; an ointment, 301; present, a savor, 302.
Laity, their prayers and assent required at ordinations, 365; partake of both bread and cup, 366; pray with and for the priest, 366; share in thanksgivings and elections, 366; should not throw the whole care for the Church on the priests, 367.
Law, used by St. Paul for the Old Testament, 216; old law contrasted with the more perfect dispensation of the Gospel, 126, 155.
Law of Moses, mystical meaning of, 121.
Law of Nature, harmonizes with God's law, 154 "under the law, without law," what, 129.
Law, the, how the strength of sin, 257; spiritual, but bestowed not a spirit, 307; compared with grace, ib.; how it killeth, ib.; showed and punished, not caused, sin, 310; only letters, no help by it, 310; fixed to one place, 310; hid from the Jews, 311; confessed to its own abolition, 312; those who forsake it see its meaning, 313.
Lazarus, stood on the summit of heavenly wisdom, 308; his lot and the rich man's compared, 324, 346.
Liberty, what it is, 145.
Life, a good, preparation for faith, 44; of primitive Christians compared with those of later times, 32, 33.
Life in the soul, what, 307; to be preserved in it by our own efforts, 307; how tested, 308; how shown in words, 309.
Loneliness, increases trials, 300.
Lord's Prayer, not permitted to Catechumens, 282.
Lot, his want of generosity and disinterestedness, 146, 155.
Love, of Christ to us, 140; of the primitive Church, greater than ours, 140; to Christ casts out all sin, 264; signs of in open mouth and large heart, 342; in rejoicing at the good as well as grieving at the ills of friends, 347; consumeth sins like a fire, 369; he that is without it a useless man, 405; especially to those who love him, 405; to be shown in defending friends when ill-spoken of, 406.
Love of Christ, will make sinners even punish themselves, 335.
Love of God, to be shown in deeds, 421; best secures our salvation, 422.
Luke, by some thought "the brother whose praise, etc.," 363.
Lust, how admitted; how fed, 315; fiercer than avarice, 315; from ourselves and not the devil only, 315; gendered by idleness, 316; by habit, 316; its cure, 316; the fear of God best quenches it, 316, 345; to be quenched by thought of hell-fires, 316, 330; more imperious than love of money, 389; or anger, 389; hath overcome great persons, 389; not therefore excusable but to be watched against, 389; permitted in a sort in marriage, 389; implanted and why, 389.
Luxury, examples of, 124, 247; how it unfits for heaven, 257, 258.
Lying, a sin of the poor, 346.
Macedonian Controversy, alluded to, 172.
Macedonians, the, compared with the Corinthians, 277, 386; their praises, 356; had suffered loss of goods for the Gospel, 356; their bountifulness had many degrees of excess, 357; was accompanied by other graces, 357; the assistance they gave to St. Paul, 387.
Madness of the Mind, in grasping shadows, 416; inexcusable, 417.
Magic, the suspicion of it in miracles obviated, 30; magical verses quoted, 169.
Magus, 415.
Magnanimity, true and false, 5.
Man, first and second, why those expressions used, 255; men made to depend upon each other, 147, 57; how superior to women, 153.
Mankind, out of contentiousness take part with persons evil spoken of, 407.
Manliness, the test of, 371.
Manes, his system, 38.
Manichees, 255; dismember St. Paul's writings, 378; refuted by them, 378.
Manna, the, 361.
Marcion, his notions, 318; dismembered St. Paul's writings, 378; yet refuted by them, 378.
Marcionite way of perverting the phrase "baptized for the dead," 244; their Dualism, 318 (note.)
Marriage, heathen ceremonies at, condemned, 69; mixed, rules for, 106; reasons for continuance in, 107; second marriages, when unlawful, 111; with kindred forbidden, 110; in order to lead us to charity, 204; declined by some on worldly grounds, 323; not accused by Chrysostom, 324; concessions in respect to, 420. See Husbands and Wives.
Martyrdom, always a time for, 274; attained without dying, 275; patience under loss of goods a kind of, 275; or under loss of children, 275; a name appropriate to our Lord's death, 29; nothing without love, 148.
Martyries, 403.
Maran atha, meaning of, 265 (note) why used in this place, 266.
Mary, the first who saw Christ, 229.
Marcellus, of Ancyra, his heresy, 237.
Manifestation, of the Spirit, what, 171.
Martyrs, compared with Socrates, 19; their astonishing tortures, 19.
Matthew, his immediate cure, 62.
Matthias, 366.
Materialists, 25.
Men, praise or blame of not to be regarded, 303; when but beasts in human form, 308; here but sojourners, 359; all dependent on each other, 361; so by God's decree, 362; how legislators to themselves, 363; but women if easily deceived, 384.
Merchant, portraiture of a generous one, 58; for the contrary, see Commerce.
Mercy, of God no plea for our negligence, 136; a cause why men should fear, 49, 50; God's chief attribute, 273; seeketh out the worthy, 280; assimilates to God, 358; a greater thing than raising the dead, 358.
Merciful, the, in the highest sense a man, 358; a priest, 374; like to God, 374; his altar, Christ's body, 374; and greater than the Christian altar, 374.
Merit, of human works altogether disclaimed, 3, 6; this disclaimer involved in the doctrine of Baptismal regeneration, 6.
Messengers of the Churches, the, who, 364; persons chosen such, above suspicion, 364; why several, 265; except Titus unknown to the Corinthians, 365.
Mind, not the body, cause of sin, 99, 181. See Body.
Miners, their misery, 137.
Ministers, for the sake of the people, 55; not to grow weary of repeating plain truths, 33; their unworthiness does not hinder the effect of the Sacraments, 44; only stewards, and not to be puffed up by their stewardship, 56.
Miracles, visible, why they ceased, 31; may be wrought by bad men, 44; why inferior to prophecy and teaching, 186; not in operation in Chrysostom's time, 320; the first Christians wrought them, 414.
Misquotation of Scripture, danger of, 206.
Mistaken way of defending the Gospel, 14.
Moabites, the, 394.
Modesty, ill-timed does harm, 381; taught by St. Paul's example, 399.
Monarchs, their festal days a time of gifts, 337.
Money, the love of, a severe mistress, 315; its captives more than lust's, 315, 391; incompatible with righteousness, 371; makes freemen slaves, 371; none but pitiful persons possessed with, 389; compared with sexual desire, 389; no indulgence given to it by the Gospel, 389; is not implanted in us, 389; how overcomes more persons than lust, 389; the five foolish virgins fell by it, 390.
Monks, an order of (perhaps) married, 178.
Moors, the, 412.
Moses, with Jethro an example of humility, 4; also in joining his oppressed people, 5; was stoned by the Jews, 27; more famous for love to others than for miracles, 146; his privileges less not only than the Apostles' but than Christians generally, 311; the glory of his countenance, 311; his glory, not the tables, 310; it is seen, partaken and surpassed by those who turn to God, 313; his love for his people, 352; listened to Jethro's counsel, 366; left the story written, why, 366; once fled from fear, 399; shone by suffering, 401.
Motives, approve acts, 393.
Mourners, hired at funerals, 72; others, 276; derive comfort from punishing themselves, 335.
Mourning, not to be excessive, 165 and note; for others' sins, 84; for the dead, if excessive, against. analogy, Providence, and Scripture examples, 253. See Consolations, Bereavements.
Mouth, the, God's table, when filled with thanksgiving, 309; the porch of Christ's temple, 418; announceth God's oracles, 418; to be kept undefiled, 418.
Munificence, determined not by amount of gift, but mind of the giver, 357, 371; its reward in spiritual abundance, 360, 371, 372; yet hath both a temporal and a spiritual recompense, 371; maketh men approved, 374.
Mutilation of the body, punished even by the heathen, 182.
Mysteries, why the Gospel so called, 34; and the Sacraments, 34; exclude human explanations, 34, 35; how the preaching of them consists with reserve, 35; how believers and unbelievers look upon them, 35; the danger of making them too cheap, 35; unmeet for unbelievers, 318.
Naaman, 389.
Names of men, a token of unsound doctrine, 1; of Apostles, sectarian use of, 11; of Paul, Apollos and Cephas used by way of supposition for teachers not named, 11; of Christ, supersedes all human names, 12; why continually repeated, 7; used schismatically, 12; names given to children should be those of the Saints, 71.
Narthex, what part of the Church, 179, (note.)
Nature, its corruption no excuse for sin, 10; another name for God, 151; tyranny of, 291.
Necessity, God allows men to make a virtue of, 56.
Nicodemus, 284.
Ninevites, the, why pardoned, 280; their repentance how shown, 299; benefitted by threat of ruin, 401.
Noah, left in the deluge as a spark to kindle a new race, 205; the days of, 281.
Nocturnal processions at marriages condemned, 69.
Nomad Scythians, 352.
"Not I but the Lord" refers to an express word of Christ, 106.
Numbers, where they avail with God, where not, 281.
Nurses, their superstitions foolery, 71.
"O foolish one, that which thou sowest," meaning of, 249.
"O God, my God," force of the expression in the prophets, 6.
Obedience, the test of, in disciples, 297.
Offending God, the only ill, 274; to be feared more than hell, 334.
Ointment, said to suffocate swine, 302.
Omission, in rhetoric, how made effective, 367.
One God, applied to the Father does not prevent the application of the phrase to the Son, 114.
Obscurity of Scripture, no reason for inattention, 221.
Œconomy, practiced by Paul, 7, 8; of the divine persons, a doctrine necessary to explain many parts of Scripture, 237, 238.
Offence, see Scandal.
Old leaven; what, 87.
Olympius, the Sophist, 113.
Opposition to the truth, sometimes an encouragement, 261.
Orders, distinction of the ministry, typified in the old law, 126.
Outward Man, the, complete decay of, the greater gain, 326.
Party Spirit, springs from the people, 45.
Paul, beaten at Corinth, 1; his modesty, 1; praises the Corinthians for what end, 7; his use of the name of Christ, 7; his prudence in not committing his informants, 11; prefers St. Peter to himself, 11; why he did not commonly baptize, 12; bolder on coming to quotations from Scripture, 17; his later grace, a crown on his improvement of the former, 28; military cast of his character, 29; not eloquent, 29; had a strong sense of fear, 30; prepares skilfully for topics to come, 51; puts case in his own and Peter's name, 55; why he declines the judgment of men, 59; his skilful mode of dealing with the Corinthians, 72; his tenderness toward them, 73, 74; portraiture of the Apostle in his imitation of Christ, 74, 75; his policy in sending Timothy, 78; like a lion to the Corinthians, 78; tempered meekness with severity, 79, (note;) cites the heathen as a reproach to Christians, 83; his good sense, 84; his energy, 84; exercising the power of the keys, 85; his reserve in declaring pardon to the fornicator, an imitation of Christ, 87; his voluntary poverty, 88; how he possessed all, 88; method of speaking incidentally on other subjects, 91, 163, 228; extraordinary and unexpected turns in his arguments, 96; mode of awakening sinners, 100, 111; varies his discourse as the matter required, 105; his rule on mixed marriages, 106; his doctrine of liberty and slavery, 108; rules concerning virginity, 110; care of avoiding scandal, 116, 118; suffered poverty to avoid it, 122; his modest assertion of his right to maintenance, 119; the Apostle of the world, ib.; his wisdom, 121, 126, 128; his moderation, and condescension to all, 128; why he circumcised others, 128; avoided display, 127; his conversion and argument against fatalism, 129; mode of dealing with sins, 133, 149; his fear for himself, a warning against presumption, 132; his method of convincing, 138, 139, 158; his care for the common good, 161, 146; excelled all the old Saints in love, 146; method of using common examples, 175, 176; mode of praise and censure, 150; appeals to high principles on ordinary topics, 150; his very presence a visitation, 159; more to be admired for his love than his miracles, 193; paid rent for his house in Rome, 212; how he overcame vainglory, 213; his humility, 230; an example to us, 231; his delicacy in speaking of others, 264; his reasons for writing the second Epistle, 271; his humility, 272, 273, 278, etc., etc.; after comfort lay not softly down, 273; had a spring of continual joy in God, 275; advertises the disciples of his estate, why, 278; had anticipated death, 279; his rejoicing in a good conscience, 286; disclaimed fleshly wisdom, 286; shares the glory of his good works with his disciples, 287; refers his teaching to the test of the great day, 287; kept not his promise, why, 288; the servant of the Spirit, 288, 294; did not know all things beforehand, 289; nor always what was expedient, 289; came not, to give time for repentance, 294; gentler in this Epistle, 294; desired not to be made sorry, for the disciples' sake, not his own, 295; his tender affection, 296; his wisdom, 296, 347, etc., etc.; mingled praise with blame, 296, 347, 356, 393; used the cautery with pain, 296; not ashamed to defend himself, 296; moderates the Corinthians' anger against the incestuous person, 297; leaves, yet does not leave, the Corinthians' power to forgive him or not, 298; his trouble at not finding Titus, 300; refers all to God, 301, etc., etc.; anticipates and meets an objection against himself, 305; hewed men's hearts to write on, 306; wore the King's image, and so his garments wrought, 314; a servant, 319; interprets himself when obscure, 322; had been lost if God punished always on sin, 324; makes an objection serve his own cause, 328, 288, 294, 351; glories for others' sakes, 331; to stop the false Apostles, 331; how, mad to God, ib.; his blamelessness, 337; shown also in his use of spiritual gifts, 338; attracted grace by good works, 338; made what he was by love, 338; endured all with pleasure even, 339; possessed all things, 339; especially all spiritual things, 340; his care for the poor, 340; for unbelievers, 340; for the churches, ib.; displays love before rebuking, 342; his love embraced the world, 342; shown in all his Epistles, 343; testifies also in all to the disciples' love for him, 343; tempers his rebukes, 294, 343, etc.; his oratorical use of interrogations in quick succession, 344; his joy in his disciples, it overcame his tribulations, 348; cites Titus for witness, 348; endears Titus to the Corinthians, 348, 358; encourages some, 349; treats tenderly when he can do so without harm, 297, 350, 352; fears for the whole church, 352; compels not but draws the disciples on, 359, 360; chose to suffer hunger among the Corinthians, 360; received from others often, yet not ashamed, 362; mentions Titus only of the collectors by name, why, 364; condescends to avoid the appearance of evil, 364; a devil could not have suspected him of unfaithfulness as to the alms collected, 365; his mouth opened by the church's prayer, 365; feigns to side with the Corinthians, 367; urges from human motives also, 368, 372; prays the Corinthians may have enough, not abundance, 369; and that for good works, 369; this Epistle his eulogium, 375; corrects his own boasting, 375, 383; slow to vindicate the Gospel, much more himself, 376; his freedom from ambition, 376, 410; reasons why he delays to punish the disciples, 377; compared to a general, 377; the achievements of his tongue, 378, 398; dismembered, routs the heretics, 378; not parti-colored in his teaching, 378; perversion of his doctrine no proof against him, 378; the use of his writings recommended, 378; instantaneousness of his conversion proved him free from vainglory, 381; remembered sins before baptism, 381, 383; in boasting studied the disciples' benefit, 383, 386; espoused for Christ, 383; in him all open, 386; speaks not of having supported himself, why, 386; receiving or not receiving, both in him from love, 387; shrinks back often when beginning to boast, 392; sets his trials before his miracles, 396, 397; number, intensity and variety of his trials, 397; his cares for each, the chief thing in them, 397; did not rush on danger, 397; victorious over trials, 397; simply took the world captive, 397; his achievements more than David's, 397; bore in one body what others did in many, 397; ran briefly over all, 398; himself the person caught up, 398; confessed to ignorance, 398; why Christ caught him up, 399; what his thorn, 400, (note;) wounds and heals at once, 406; many steps in his love, 407; suffered not his partners to receive, 408; counted it humbling to have to punish, 409; the characteristic of his wisdom, what, 410; makes the way to repentance easy, 410; threatens often without punishing, in this like God, 413; sometimes adds to the written sense of Scripture, 414; does not purpose punishing to show his power, 414; his words spiritual, 414; his long suffering not weakness, 415; able to punish the bodies of the disciples, 417; yet not able if they repented, 417; prefers the disciples' salvation to his own glory, 417; more vehement toward the end of this epistle, 419.
Peace, given by the bishop, 219.
Penance, how to be determined, 297; the mother of safety, 349; a bandage to be kept on till the wound be cured, 349.
Perils, use of, 280.
Persecution, not needed for our trial, 76; for Christ's sake, a token of God's favor, 72; causes triumph, 301.
Persians, incest among, 316; John's murder known among, 410.
Persons, the, of the Trinity, not confounded by Chrysostom, 419.
Peter, confounded with Paul, 29, 56; the Coryphaeus, 120; why allowed to see Christ first after the resurrection, 230; his very shadow mighty, 314; had been lost if God punished in sin, 324; his sorrow, 351; loosed by the church's prayer, 365; ordained Matthias, 366.
Pharisee, the, suffered shipwreck in harbor, 394.
Philetus, 400.
Philip's daughters, prophetesses, 152, 186; a fulfilment of Joel's prophecy, 152.
Philosophers, let their hair and beard grow as a token of study, 149 (note.)
Pilate, 324; his report to Tiberius, 402 (note.)
Plants, variety of disposition in, 354; like men, have their death, life, etc., 354; God's providence shown in respect to them, 354.
Plato, wrongly compared with Paul, 14; persecuted by Dionysius, 20, (note;) comparative uselessness of his speculations, 19; unable to prevail against custom, 40; his testimony respecting soothsayers, 169.
Plenary effusion of the spirit in baptism, 34.
Pleasure, of virtue and vice compared, 130; of this world short-lived, 174; of beholding God in his works, 136; of covetousness a poor one, 137; of love, 192; of a right use of riches, 207; present pleasure of chastity more than uncleanness, 224; of gluttony only momentary, 242. See Luxury, Virtue, Vice.
Poor, not to be despised, 116; to be entertained, 117; where placed in the church to receive alms, 179, (note;) intercessors for the rich, 179; tokens of this world's frailty, 179; indignities to them done against the church, 159; have most enjoyment of the sun, the air, etc., 340; reap the advantage of rich men's outlays, 340; have the advantage in spiritual things, 340; useful to the salvation of the rich, 361, 362; more independent than the rich, 362; how to be received when they come to beg, 362; liable to envy, 373; are Christ's body and altar, 374; to be reverenced not repelled, 374.
Post mortem probation, denied by Chrysostom, 330 (note).
Potiphar's wife, her words those of a dead soul, 309.
Porphyry, a witness to the Scripture, 32; his remarks upon magical verses, 169, (note).
Portraiture of Paul, in his imitation of Christ, 74, 75.
Praise, a smoke that reached God's throne, 374.
Praise of others, to be added to, not envied, 408.
Prayer, in an unknown tongue inexpedient, 211; for others efficacious, 280; of a multitude efficacious, 281; for the Catechumens, 281, (note;) comment on do., 281, 285; inattention at, 285; persevered in worketh forgiveness, 300; worldly thoughts to be shut out in, 303; viz. by bearing in mind with whom we are conversing, etc., 303; answers to sacrifice, 304; distractions in, 304; against enemies to be rejected, 304; for enemies obtains forgiveness, 304, 305.
Prayers of the Catechumens, 284, 285; of the faithful, 285.
Prayer for the dead, why used, 253; inconsistent with Purgatory, 253 (note;) in all the ancient liturgies, 253; offered up at the time of the eucharist, 253.
Preaching, the, no uncertainty in, 289; nor in its promises, 289; its power, 301; not of man, nor needing aid from beneath, 376; external wisdom contributed nothing to, 385; rivalry in, 408; compared with baptism, 12.
Prepositions, implying agency, (ἐν, δια, etc., ) why used in speaking of God the Father, 8.
Pride, of knowledge, its danger, 135; of life, to be trodden under foot, 143; pride the mother of evils, 346; made the devil a devil, 346; a sin of the rich, 346.
Priests, to give thanks for others, their part, 281; where no difference between, and the people, 365, 366.
Profit, our own how to be sought, 147, 197; our neighbors the canon of Christianity, 146; no high virtue without this, 146; how men made by Providence to seek it, 147, 197, 205; examples of those who sought their own, but found it not, 146; and of those who sought others' and found their own, 147; excuses for selfishness answered, 147, 148; even martyrdom nothing without it, 148.
Profuseness, on lusts, common, 369, 370.
Promise, the, used of Canaan, 333. (note.)
Promises of God, sure, 289.
Prophets, knew not all things, 288, 292; wrought life in bodies, could not in souls, 307.
Prophecy, fulfilled, a kind of miracle, 31; double sense of, 36. See Gifts of Prophecy.
Propagation of the Gospel, a kind of sign, 32; why now at a stand, 32; why attended with miracles, 30, 31; why effected by the unlearned, 23, 24; against the tyranny of ancient custom, 40; a proof of the divine nature of the Gospel, 20, 21, 25, 40, 43; of the power of the cross, 19. See Evidence.
Punishments, human, their analogy with the threats of Scripture, 49, 50; Apostolic and miraculous, 79. See Eternal, Hell fire.
Punishment, temporal, of sin, 324; not universal, 324; we should even wish for and inflict on ourselves, 334; as men do who have injured friends, 335.
Punishment, eternal, compared with temporal punishments, 325; fear of, avails more, 328; irremissible, 329; thought of, applied to different sins, 330; may be made impossible by each man for himself, 330.
Pythian Priestess, her madness, 170.
Pulse, the exclusive use of, recommended, 370.
Race course terms, used by scoffers at heavenly things, 323.
Rationalizing, a source of early heresy, 2; foolishness of it in things human and divine, 16; compared to a smith using the tongs with his hand, 23; exemplified in Adam, 24; excludes stability in doctrine, 24, 25; compared to a pilot without a ship, 33.
Reading the Scriptures, in public, a motive to reverence, 220, (note).
Reasoning from analogy, proper for infidels, 249.
Rebecca, her charity to Jacob, 196, note; her conduct, why vindicated by the Fathers generally, 196.
Rebuke, pain of, brief; good of, perpetual, 350; danger of withholding, 351.
Regeneration, at baptism, 176, 284; a greater thing than the resurrection, 307.
Relations, cannot succor in hell, 329; nor will wish to, 330.
Repentance, tokens of, 47; produced by severe censure, 60; never too late in this world, nor to be obtained in the next, 136; how made use of by Satan, 298; ashes and fastings are not of themselves, 299; in what its efficacy consists, 299; shown in humbleness, 299, 300; to be perpetual, 300; future, vain, 325; here always possible, 381; danger and sin of delaying, 382; able to right transgressions, 410; hinders an Apostle even from punishing, 417; how the way to joy, 418.
Reproach, harder to bear than affliction, 338; many fall by it, 339.
Reproof, of a brother, how to be practised, 266; an example of, 266.
Reserve, necessary in teaching, 34; how consistent with full preaching, 35; St. Paul's practice of in declaring pardon to the incestuous person, 87; necessary in speaking of the sacraments, 244, 245.
Resurrection, a work ascribed both to the Father and the Son, 97; its credibility proved by analogies from nature and art, 98; objections of rationalists not to be listened to, 98; an evil conscience, the ground of man's unbelief of, 98; creation a type of, 99; its importance as a doctrine of Christianity, 226; two opposite errors concerning it, 226; design of Satan in attacking it, 226; course of St. Paul's argument for it, 227; Manichaean notion of, confuted, 228, (note,) 235, (note;) reality of Christ's resurrection proved by his death, 228; and burial, 228; and by eyewitnesses, 229; five-fold proof of it, 234; mutual relation between Christ's and our own, 234; implied in the hope of salvation, 235; and in Christ's final triumph, 240; in our baptism, 245; and in the Apostle's sufferings, 246; and in our death, 250; how far the same body raised, 250; heretical objection as to the identity of body refuted, 250; the doctrine does not hinder degrees of glory, 251; how far the body changed, 256; our deliverance from sin and the law proves the doctrine, 257; seen in daily deliverances, 279; Christ's shown in the Apostles, 321, 342; took place for our sakes, 322; doctrine of established by the way, 326; common to all, but its glory not, 327; of body, objections of heretics to, 329; shown in plants, 354.
Restitution, required by the heathen, 87; if neglected visited upon posterity, 87; Zacchaeus, a notable example of, 87; certain in the last day, 88.
Reverence, more paid to men than to God, 67, 220.
Reward, not to be impatiently expected, 261; increased by our sufferings, 262.
Rhetorical skill, its worthlessness, 79.
Rich, the, their contempt of the poor, 157; their misery, 173, 174; ignorant of the perishable nature of their riches, 174; need the poor as much as the poor need them, 205, 206; enjoy the sun and air less than the poor, 340; spend for the poor, 340; their diet causes disease, 340; their bellies furnaces, lit with corpses, 341; sewers, ib.; few of, saved, 346; stand near to love of money, vain glory, pride, ib.; have no hope if they use not much wisdom, ib.; fill but one belly, 341, 361; gain not by their abundance, 361; dependent in proportion to their wealth, 362, to be warned by the sight of death, 390. See Poor.
Riches, abused make men poor, 76; not evil in themselves, 76; the evils which accompany them befall men living and dead, 214; those that thirst after them like dreamers, 221; the unseemliness of this passion, 224; in what sense from God, in what not, 173, 206, 207; grow by distribution, 247; manna a warning against hoarding, 248. See Covetousness, Wealth.
Righteousness, cannot dwell with covetousness, 371; a queen, ib.; of slaves makes freemen, ib.
"Rock that followed them," 133.
Rule, ecclesiastical, its superiority to civil, 353; concerned with souls, 353; deals with secret sins, 354, and with less offences, 354; weldeth our life together, 354; lendeth aid, 354; discourseth of high things, 354; its mildness, 355; cures, not cuts off, the sinner, 355; effects of on the world, 355; without pride, 366.
Rulers, shown by love to the ruled, 352; why likened to vine dressers, 353; spiritual, higher than temporal, 354; a paternity in spiritual, 354; the mode of electing these better, 354, 355.
Ruling, an art of the highest, 352; over states, 353; over a man's self, 353; over the church, 354; agriculture a kind of, 355.
"Rulers of this world," whom St. Paul calls such, 34.
Sabellianism, Chrysostom's caution against, 24.
Sacrifice, the Lord's Supper, 305; a kind of in prayer, confession, repentance, 303; different kinds of in the law, 304.
Saints, how they will judge the world, 91; their intercession of no avail for unholy persons, 258; addressed by St. Paul, 272; cannot possibly be punished, 381; weak as well as glorious, 401, 403; why they were so, 403; their tombs glorious, 404; pilgrimages to, 404; their days, festivals, 404; their prayers asked, 404; their bones expel demons, 404; have power when dead, 404.
Salt, partaking of, held a sacred bond even by robbers, 407.
Salvation, wrought by suffering, 277.
Samuel, his care for the people, 352; why he seemed to boast, 394.
Sanctification, baptismal, 1.
Sanctuaries, of heaven, ἀψίδες, what, 142. (note.)
Sapphire, 89.
Sarah, a pattern for wives, 155; her advice to Abraham to take Hagar, then allowable, not now, 155.
Satan, means simply an adversary, 401.
Saul, his reproaches to Jonathan meekly borne, 196; an example of envy, 395.
"Saved by fire," what, 51.
Scandal, how given, 123, 124; sin of giving it, 123, 124; St. Paul's care to avoid it, 118.
Schism, its formal nature, 10; may originate in mind or judgment, 11; Corinthians guilty of it, 158.
Schismatical teachers, their rapacious and mercenary spirit, 121.
Scriptures, their rule of life, 346.
Scylla, a heathen image of sin, 52.
Seal of the cross, in baptism, 71, (and note.)
Self-indulgent, have no fellowship with Christ, 274.
Self-love, if true, leads to same conduct as love, 197.
Self-praise, sometimes useful, 381, and to be commended, 395, yet to be cut short, 406.
Senate, the Roman, deified Alexander the Great, 402; refused this to Christ, 402.
Separation, without mutual consent unlawful, 106.
Servants, our care of their souls, 71.
Sexes, their relation a bond of charity, 204.
Shame, at being dependent, low-minded, 361.
Shimei, his cursing David, 299, 388.
Shoes, not worn by many, as servants and laborers, 353.
Sign of the cross, 118.
Simon Magus, an instance of vainglory, 212.
Sin, makes men in some respects worse than devils, 53; its effect in blinding the soul, 61; original destroyed in baptism, 240; some punished in this world, some in the next, 164; best checked in its beginning, 62; danger of little sins, 52; medicines for, 300, 351; even after baptism, 300; its end here and hereafter to be considered, 330; sin, not punishment to be lamented, 300; and dreaded, 334; before baptism, effaced in it, 381; yet still remembered by St. Paul, 381; danger of dying in, 382; its uncleanness, 411; even sinners being witnesses, 411.
Slavery, not degrading to a good man, 108; what kind is degrading, 108; not possible for a good man to be a slave, 109.
Slander, a common evil, 267; hurts the slanderer more than the slandered, 268; its threefold evil, 268; when we forgive it, a proof of our innocence, 269.
Smatterers, harder to reach than the simply ignorant, 23.
Socrates, whether his death was voluntary, 19; compared with the martyrs, 19; considered an innovation, 40; and Xantippe, 156.
Sodom, a witness to future punishishment, 50.
Sojourners, our estate as such, 359; we should choose to be such, 359.
Soldiers, irreligious, reproved by case of Cornelius, 28.
Solomon, overcome by lust, 391; his days, 401; ruined by his prosperity, 403; enjoyed peace and plenty, 173.
Sorcerers, converted by St. Paul, 377.
Sorrow, excessive, sinfulness of, 231. See Mourning. worldly, harmeth, 351; for sins profiteth, 350; Cain's, Esau's, David's, Peter's, 351; for the dead benefitteth not, 351.
Son, the, how said to be subject to the Father, 238; his authority equal to the Father's, 239.
Sosthenes, inferior to Apollos, 3.
Souls dead, when their movements unhealthy, 308.
Spirit, the Holy, how he dwells within us, 101; of Christ dwelling within us, 102; illustrated by example of a King's son, 102; why sometimes not named, 114, 240; equal to the Father and the Son, 172; his personality and divinity, 173; given to all baptized persons, 176; possesses all knowledge, 203; a seal, 293; of one essence with the Father, 313; giveth life, ib., 310; Lord and God, 313; the author of a creation within us, 314; an earnest of immortality, 327.
Spiritual gifts, abused, 338.
Spiritual things compared with spiritual, 37; spiritual man judges others, yet is not judged of them, 39; spiritual body, spirit always present in, 252, (note).
Spirit, soul and body, how distinguished, 252, (note).
Statues of Theodosius, overthrown at Antioch, 104, (note).
Stephanas, his household, their praise, 265; with Fortunatus and Achaicus, the persons who brought the account of the Corinthian church to St. Paul, 265.
Stewardship, the thought of, a lesson of humility and resignation, 56; and that nothing is exclusively our own, 57.
Sufferings, for Christ a present reward, 246; give goodlier hopes, 322; not to be regarded apart from their reward, 339; to be not only borne, but rejoiced in, 340; attract God's forgiveness, 391; God's power shown in, 402; the road to victory, 412.
Subintroductae, what, 266, (note).
Superfluities, to be cut off so as to give bountifully, 372; measure of, ib.
Superstition, men's tendency to, 71.
Suspicion, to be avoided, 331, 336.
Sybarite, table of a, 370.
Teachers, those reprehended to bear the rebukes of, 349; others to work with, 349; their disciples' growth their consolation, 352; not to be hasty in punishing, 376; mark of, to mourn over disciples' wounds, 410.
Temple, the, its destruction involved the abolition of the law, 312.
That ϊνα, not always indicative of the cause, but simply of the event, 159.
Temptations, not to be endured without God's help, 138; why permitted, 321; their gain, ib., 337.
Thanksgiving, disclaims merit, 6; always due, 6; under affliction, 275; in behalf of others a duty, 280, 281; for common blessings, 281; under afflictions looseth sin, 300.
Theatrical entertainments, their infamous character, 68.
Theodoret, (on
Theodorus, the atheist, 20.
Theology, a matter of testimony throughout, 31.
Thessalonians, the, 360.
Thomas, St., forced to go into Judea, 26, 27.
Thoughts, an army having various ranks, 290;. he who governs them a king, 290.
Three children in the fire, 104.
Time, shortness of, 336; the acceptable, what, 337.
Timidity, no reproach to any one, 200.
Timothy, 413; Paul's commission to him, 78; a courageous and faithful man, 263; associated with Paul in the address as with him, 274; and out of humility, ib.
Titus, his absence felt by Paul, 300, 348; his witness to the Corinthians, 343, 348; his love for them, 348, 358; how received by them, 271, 358; Paul's praise of, 358; why the only one named amongst the bearers of the collection, 365; received not, 408.
Toils, encountered willingly to rest after, 325; in worldly things great, yet the first often little, 325; in heavenly little, and the fruit boundless, 325.
Tongues, gift of, received by some who were elated by it, 338.
Torches, at funerals, 388.
Tradition of the church, excludes human inventions, 31; supplies information not to be obtained from the letter of Scripture, 36, and note.
Treasury of the church, what, 259.
Trinity, the, three persons in, co-equal, 171; the same things said of each person, 319, 418; interchange of gifts, 419.
Trumpets, overthrew cities, 320.
Tychicus, 278.
Unbelief, caused by the bad lives of Christians, 15; compared with insanity in its treatment of those who would remedy it, 16.
Uncleanness, eminently a profane vice, 52; its misery, 224; compared with chastity, 225; may be said of all sin, 410.
Uncertainties, not to be trusted to in our soul's concerns, 382.
Uninitiated, the, may not know all things, 365.
Unity of the church, implied in its name, 3, 5, 176; depending on communion with Christ, 3, 47; of the Spirit, what, 176; of the members forbids envy, 177; reason for contentment, 177; taught by the beauty of proportion, 178; applied to various classes in the church, 178; of the members of the body, 181, 182; an example to the greater to care for the less, 183; summary of the argument derived from the body, 187.
Unleavened bread, its typical meaning, 86.
Until, spoken of God does not imply that His kingdom shall come to an end, 238.
Unworthiness of ministers, no bar to the grace of the sacraments, 44.
"Use it rather," spoken of continuance in slavery, 108.
Utterance, a special grace, 6.
Vainglory, on behalf of others, 64; on account of gifts, compared to proud flesh, 65; reproved on ground that all is of grace, 65; and by an argument ad vere cundiam, 65; its manifold evils, 212; a remedy for it, 213; examples of victory over it, 213; in almsgiving, cruelty, 345; hinders others from giving, 345; shames the giver, the receiver and Christ, 345; the slave of, must be grovelling, 417; a savage mistress, 417; engendered by littleness of mind, 418.
Veil, a two-fold, over the Gospel, 283; over the Jews, on the letters and their hearts, 312.
Vice, its weakness, 411.
Vice and Virtue, the difference between them not subjective, 81; in what sense virtue easier than vice, 80, 81; (see Pleasure); vice, its misery, illustrated by an anecdote of a corn dealer at Antioch, 241.
Virgins, choirs of, 178.
Virgins, the foolish, regrets of vain, 325; they fell by love of money, 392.
Virginity, commonly within man's power, 50; higher state than marriage in all, 105, 106, 110; yet not compulsory on any, 106; if once chosen solemnly, should not be given up, 110; why a higher state, 110; Chrysostom's treatise on, referred to, 111; differs from continence, the latter absolutely necessary to Salvation, 110; introduced by the Gospel, 320; not commanded, 391; where it profiteth not, 392.
Virtue, maketh prayer respected, 281; more than money maketh men of a cheerful countenance, 340; is natural, 363; by words even striketh down its adversaries, 410; its strength even when bound, 411.
"Weakness" means persecution, 34; three different senses of, 414; how said of God, of Christ, 415.
Wealth, its tendency in respect to Faith, 24; with what palliations the love of it may be abated, 62, 63. See Riches.
"Wheresoever the carcase is" explained, 142.
Widows, assemblies of, 178.
Widow's mite, an encouragement to those who can do but a little good in the way of conversion, 15.
Widow of Sarepta, the, her faith, 320; disregarded her children even, 371; manly though a woman, 371; gave more to hospitality than Abraham, 371.
Will of God, reason for contentment, 177.
Witchcraft, charge of, against the Apostles, 320; how refuted, 320.
Wisdom, without goodness, its utter degradation, 52; how to be gained by becoming a fool, 54.
Women, in danger of mistaking the signs of repentance for repentance, 299; easily deceived, 384; bands of, at funerals, 276, 390; favor of, courted by preachers, 408.
Woman, why subject to man, 150; before the fall not subject, ib.; why she ought to be covered, 151; women prophesied in Paul's time, 151; dishonored by taking the man's honor, 151; those who wear short hair all one as if uncovered, 152; custom of wearing short hair abolished, 153; why they should not teach in public, 222.
Word of wisdom and of knowledge, what, 172.
Works, good or bad, the Christian's building, 51.
"With thy spirit," a liturgical response, 219.
World, the, worthy of God, 378; and yet defective, 378; why both, 378; (see also 401;) opposite notions of, 378; refute one another, 378.
Worldly things, a lowering winter, 316; make men cowards, ib.; delights of, have bitterness, 325; present satisfy not, ib.; men toil in, to rest after, 326.
Wrong doers, the real sufferers, 95; they who suffer wrong are under God's discipline, 96.
Zacchaeus, had an appointed time for restitution, 208. See Restitution.
Genesis
2:5 2:7 2:16 2:23 2:23 2:24 2:24 3:4 3:5 3:16 3:16 3:16 3:19 4:8 4:9 4:12 4:12 4:14 5 11 11:1 11:7 12 12:1 12:17 13:8 13:8 13:9 14 14:21-24 14:23 14:24 15:6 18 18:7 18:21 18:27 18:27 19:17 20:6 22:5 22:8 22:10 22:11-12 23:6 24 24:4 25:27 28:20 28:20 29:20 31:36 37 37:14 39:6 39:7 39:9 40:15 47:9
Exodus
1:2 2:14 3:2 3:6 3:6 12:4 16:20 17:4 18:14 18:24 19:10 19:20 23:4-5 32:32 32:32 32:32 34:29 34:34
Leviticus
2:13 3:1 8 8:23 10:8-9 18:6 26:12
Numbers
12:3 14:10 15:32 15:36 18:19 31:8 31:11 31:15 31:16
Deuteronomy
10:12 17:7 17:15 17:19 22:5 22:9 28:23 32:15 32:21
Joshua
1 Samuel
8:11-18 12:3 12:5 12:14 12:23 16:12 17:34 17:42 18:7 20:30 24:4
2 Samuel
12:17 16:5 16:9 16:11-12 24:17 24:17
1 Kings
5:4 17:12 19:10 21:20 21:29 22:23
2 Kings
2 Chronicles
Job
1:9 1:21 1:21 1:21 1:21 2:4 2:6 2:9 2:9 2:10 2:10 2:10 2:21 5:13 20:15 31:31
Psalms
2:8 4:1 5:12 6:7 7:11 8:6 14:2 15:4 16:10 17:46 19:1 19:1-2 19:5 21:18 22:12 23:4 25:18 25:19 27:1 27:1 33:19 34:3 36:6 37:1-2 37:20 38:5 39:6 39:6-7 43:4 45:10-11 49:16 49:20 50:16 50:20 50:21 51:6 51:10 51:17 51:17 52:4 55:23 62:1 65:8 68:5 71:7 73:27 78:24 78:33 78:49 84:7 86:17 90:2 94:11 95:2 95:2 101:5 102:11 102:25 102:27 103:2 103:4 103:4 103:5 107:27 108 110:1 110:2 110:4 112 112:8 116:10 119:89 120:5 127:1 136:26 137:1 139:12 139:14 139:21-22 144:4
Proverbs
1:9 10:3 11:26 14:31 16:5 18:3 19:17 20:6 20:9 27:1
Ecclesiastes
Song of Solomon
Isaiah
1:4 1:10 1:17 1:17-18 1:19 1:22 1:26 5:4 7:14 10:22 22:13-14 24:16 26:12 40:1-2 40:6 40:7 40:23 41:22-23 43:26 43:26 43:26 46:4 47:26 50:4 51:7 52:7 52:15 53 53:7 53:8 53:10 53:11 54:4 54:13 57:17 57:17-18 57:17-18 64:4
Jeremiah
1:6 6:10 7:17-18 8:4 10:11 15:19 20:9
Ezekiel
Daniel
2:13 2:18 2:47 3 3:17 3:21 3:26 3:28 4:24 6 7:9 7:14 17:17-18
Hosea
Joel
Amos
Jonah
Micah
Nahum
Zephaniah
Haggai
Zechariah
Matthew
2:23 3:15 5:3-9 5:11-12 5:16 5:22 5:22 5:23-24 5:24 5:25 5:25 5:28 5:28 5:32 5:40 5:45 5:46 5:46-47 6:1 6:1 6:4 6:14 6:23 6:24 6:25 6:25 6:33 7:1 7:1 7:3 7:6 7:9 7:12 7:14 7:22 7:22 7:22-23 8:20 9:5 9:10 9:16 9:30 10:10 10:16 10:27 10:34 10:35 10:38 10:39 11:13 11:28 11:30 12 12:25 12:29 12:34 12:36 12:38 12:40 12:42 13:13 13:17 14:2 14:8 14:12 14:29 15 15:11 15:11 15:22 16:6 16:18 16:18 17:20 17:20 18:7 18:15 18:24 18:24 18:27 18:33 19:9 19:21 19:21 19:21 19:24 19:27 19:29 20:16 20:23 20:26 20:26-27 22:1 22:13 22:29 23:9 23:12 23:39 24:14 24:28 25:1 25:9 25:12 25:21 25:34 25:34 25:41 25:42 25:46 26:6 26:13 26:41 27:41-42 28:18 28:20
Mark
1:24 8:44 8:46 8:48 9:44 10:11 10:43 12:43 14:36 16:9 25:46
Luke
2:34 4:25-26 6:23 6:27 6:35 7:37 9:49 9:55 13:4 13:7 14:11 14:21 14:23 16 16:9 16:18 16:19 16:24 16:25 16:26 17:5 17:7 17:10 17:10 17:10 17:22 18:12 18:13-14 22:35 23:34 23:43
John
1:3 1:13 1:29 1:29 2:19 2:19 2:19 2:21 3:4 3:5 3:8 3:20 4:24 5:17 5:19 5:21 5:21 5:44 6:31 6:46 6:53 7:5 7:28 8:19 8:46 8:46 8:56 8:56 9:6 9:39 10:18 11:3-4 11:16 11:42 12:24 13:19 13:35 13:35 14:2 14:12 14:13 14:21 14:29 14:30 14:30 15:15 16:4 16:5-6 16:11 16:12 16:15 16:15 16:33 17:10 17:19 18:23 18:36 19:9 19:12 19:37 20:5 20:22 20:23 20:29 21:14 21:15 21:16 21:18
Acts
1:3 1:11 1:15 2:13 2:17 2:37 3:6 3:6 3:12 3:14 3:22-23 3:24 4:13 4:32 4:32 4:32 4:32 4:35 5:5 5:15 6:1 6:2 6:2-3 6:3 6:15 7:5 7:41 8:3 8:20 9:25 9:26 10:4 10:26 10:34-35 11:24 11:30 12:5 12:25 13 13:2 13:12 14:13 14:13-14 14:15 16:12 16:14 16:17 16:30 17:28 17:31 17:34 18:10 18:17 18:24 18:24 18:26 18:29 19:12 19:12 19:16 19:18 19:19 19:23-41 20:34 20:34 21:9 24:17 26:2 26:28-29 28:3 28:5 28:20
Romans
1:8 1:8 1:10 1:11 1:13 1:26 2:5 3:14 3:25 4:3 5:3 5:4 5:10 5:15 5:20 5:21 6:3-5 6:4 6:7 6:7 6:8 6:9-10 6:16 6:19 7:11 7:14 8:8-9 8:15 8:23 8:24 8:24 8:27 8:27 8:32 8:39 9:3 9:3 9:3 9:5 9:5 9:15 9:20 10:1 10:13 11:1 11:2 11:11 11:13 11:14 11:14 11:26 11:29 12:1 12:1 12:3 12:3 12:4 12:4-8 12:14 12:15 12:20 12:21 13:1 13:3 13:4 13:11 14:1-2 14:10 14:10 14:15 14:21 15:3 15:8 15:19 15:19 15:21 15:25 15:30 15:30 16:2 16:4 16:5 16:7 16:16 16:20
1 Corinthians
1:1-3 1:4 1:4-5 1:4-7 1:5 1:6 1:7 1:8 1:9 1:9 1:10 1:11 1:11 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:17 1:17 1:18 1:18-20 1:20-21 1:22-24 1:23-24 1:25 1:26-27 1:28 1:29 1:30 1:30 1:55 2:1 2:1-2 2:3 2:3 2:4 2:5 2:5 2:6-7 2:8 2:9 2:9 2:9 2:9 2:10-12 2:11 2:11 2:14 2:14 2:16 3:1 3:1 3:1-2 3:1-3 3:3 3:4 3:5 3:5 3:6 3:6 3:7 3:7 3:7 3:8 3:9 3:9 3:9 3:10 3:10 3:11 3:12 3:12-15 3:13 3:15 3:16 3:17 3:18 3:18 3:18-19 3:20 3:21 3:22 3:22 3:22-23 4:1 4:2 4:3 4:3-4 4:4 4:6 4:6 4:6 4:7 4:7 4:7 4:8 4:8 4:8 4:9 4:10 4:10 4:10 4:10 4:11 4:11 4:11 4:12 4:12-13 4:14 4:15 4:15 4:16 4:17 4:17 4:17 4:17 4:18 4:18 4:18 4:18 4:19 4:19 4:19 4:20 4:21 4:21 4:21 5:1 5:1-2 5:2 5:2 5:3 5:3 5:5 5:5 5:5 5:6 5:6 5:6 5:6 5:6 5:7 5:9-11 5:11 5:12 5:12 5:12 6:1 6:2 6:2 6:3 6:3 6:4 6:5 6:5-6 6:6 6:7 6:7 6:7-8 6:8 6:9 6:9 6:9-10 6:10 6:11 6:11 6:12 6:13 6:13 6:13 6:14 6:15 6:16 6:16 6:17 6:18 6:18 6:19 6:19-20 6:20 7:1 7:1-2 7:2 7:3 7:4 7:5 7:5 7:8 7:9 7:9 7:10 7:11 7:12 7:12 7:15 7:16 7:17 7:23 7:23 7:25 7:25 7:27 7:28 7:28 7:28 7:32 7:35 7:35 7:36 8:1 8:2 8:3 8:4 8:5 8:7 8:8 8:8 8:8 8:9 8:10 8:11 8:12 8:13 8:13 9:1 9:2 9:2 9:2 9:2 9:3 9:4-5 9:6 9:7 9:8 9:9 9:9 9:11 9:12 9:12 9:13 9:13-14 9:14 9:15 9:15 9:15 9:15 9:15 9:16-18 9:18 9:18 9:18 9:19 9:20 9:21 9:22 9:23 9:24 9:24 9:25 9:25 9:26 9:27 9:27 10:1 10:1-5 10:5 10:6 10:7 10:9 10:10 10:11 10:12 10:12 10:13 10:14 10:15 10:15 10:16 10:17 10:18 10:19 10:20 10:21 10:22 10:23-24 10:24 10:25 10:26 10:27 10:28 10:29 10:30 10:31 10:32 10:32 10:33 10:33 11:1 11:1 11:2 11:3 11:4 11:4 11:6 11:7 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:14 11:14-15 11:15 11:16 11:16 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:22 11:23 11:24 11:25 11:26 11:27 11:28 11:29 11:30 11:30 11:31 11:31 11:32 11:32 11:32 11:33 11:33 11:34 12:1 12:1-2 12:3 12:4 12:5 12:6 12:7 12:7 12:8 12:9 12:10 12:11 12:11 12:12 12:13 12:14 12:15 12:16 12:17 12:18 12:19 12:20 12:21 12:22 12:23 12:24 12:25 12:26 12:27 12:27 12:27 12:28 12:29 12:30 12:31 13:1 13:2 13:3 13:3 13:4 13:6 13:8 13:8 13:9 13:9-10 13:11 13:12 13:12 13:12 13:13 14:1 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 14:21 14:22 14:23 14:24 14:25 14:26 14:26 14:27 14:28 14:29 14:29 14:29 14:30 14:31 14:32 14:33 14:33 14:34 14:35 14:36 14:36 14:37 14:38 14:39 14:40 15:1-2 15:3 15:4 15:5 15:6 15:7 15:8 15:8 15:9 15:10 15:10 15:10 15:10 15:11 15:11 15:12 15:13 15:14 15:15 15:16 15:17 15:18 15:19 15:20 15:21 15:22 15:22-23 15:23 15:24 15:25 15:26 15:27 15:28 15:29 15:30 15:31 15:31 15:31 15:32 15:33 15:34 15:34 15:35-36 15:37 15:38 15:39 15:40 15:40 15:41 15:42 15:43 15:44 15:45 15:46 15:47 15:48 15:49 15:49 15:50 15:50 15:51 15:52 15:53 15:54 15:55 15:56 15:57 15:58 16:1 16:2 16:3 16:4 16:4 16:5 16:5 16:5-6 16:6 16:6 16:7 16:7 16:8 16:8 16:8-9 16:9 16:10 16:10 16:10 16:10-11 16:11 16:11 16:12 16:12 16:13 16:15 16:15 16:17 16:18 16:19 16:20 16:21 16:22 16:23 16:24
2 Corinthians
1:1 1:2 1:3 1:4 1:4 1:4 1:5 1:5 1:5 1:6 1:6-7 1:6-7 1:7 1:7 1:8 1:8 1:9 1:9 1:9 1:10 1:10-11 1:11 1:12 1:12 1:13 1:13 1:14 1:15 1:16-17 1:17 1:17 1:17 1:18 1:18 1:18 1:19 1:20 1:21-22 1:23 1:23 1:24 1:25 2:1 2:2 2:3 2:4 2:4 2:5 2:5-6 2:6 2:7 2:7 2:8 2:8 2:9 2:10 2:11 2:11 2:12-13 2:12-13 2:13 2:13 2:13 2:14 2:14 2:15 2:16 2:16 2:16 2:16-17 2:17 3:1 3:1 3:1 3:2 3:3 3:3 3:3 3:3 3:4 3:5 3:5-6 3:6 3:6 3:7 3:7-8 3:8 3:9 3:10 3:10 3:11 3:12 3:13 3:14 3:15 3:15 3:16 3:17 3:18 3:18 3:18 3:20 4:1-2 4:2 4:2 4:2 4:2 4:3 4:3-4 4:4 4:5 4:6 4:7 4:7 4:8-9 4:9 4:10 4:10 4:11 4:12 4:13 4:14-15 4:15 4:16 4:17-18 4:18 4:18-19 5:1 5:2 5:3 5:4 5:4 5:4-5 5:5 5:6 5:7 5:7-8 5:9 5:10 5:10 5:11 5:12 5:12 5:12 5:12 5:12 5:13 5:14 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:20 5:20 5:21 5:21 5:21 5:21 5:32 6:1-2 6:3 6:4-5 6:5 6:5-6 6:7 6:8 6:9 6:10 6:10 6:10 6:11-12 6:13 6:14 6:15-16 6:17 6:18 7:1 7:2-3 7:3 7:5 7:6 7:6 7:7 7:8 7:8-9 7:10 7:11 7:11 7:11 7:12 7:13 7:13 7:14 7:14 7:15 7:15 7:15 7:16 8:1 8:2 8:3 8:4 8:5 8:6 8:6 8:7 8:8 8:9 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:16 8:17 8:18 8:19 8:20 8:20 8:21 8:22 8:22 8:23 8:23 8:23 8:24 9:1 9:2 9:3 9:4 9:4 9:5 9:5 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12-14 9:13 9:15 10:1-2 10:1-2 10:3 10:4 10:5 10:5 10:6 10:6 10:6 10:7 10:8 10:9-11 10:10 10:10 10:10 10:10 10:10 10:12 10:13 10:14 10:15-16 10:17 10:18 11:1 11:1 11:1 11:1 11:3 11:3 11:3 11:4 11:4 11:5 11:6 11:6 11:7 11:8 11:8 11:8 11:8 11:8-9 11:9 11:10 11:10 11:11 11:11-12 11:12 11:12 11:12 11:12 11:13 11:13 11:13 11:14-15 11:14-15 11:15 11:16 11:16 11:17 11:17 11:17 11:17 11:18 11:18 11:19 11:20 11:20 11:20 11:21 11:21 11:21 11:22 11:22-23 11:22-28 11:24 11:24-25 11:25 11:25 11:26 11:27 11:27 11:27-28 11:28 11:29 11:29 11:30 11:30 11:31 11:31-32 11:32 12:1 12:2-3 12:4 12:4 12:5 12:6 12:6 12:7 12:7 12:7 12:7-9 12:8 12:8-9 12:9 12:9 12:9 12:9 12:10 12:10 12:10 12:11 12:11 12:11 12:12 12:12 12:12 12:12-13 12:13 12:14 12:15 12:15 12:15 12:16-18 12:18 12:19 12:19-20 12:20 12:20 12:20 12:20-21 12:21 12:21 12:21 12:21 12:21 12:21 13:1 13:2 13:2 13:2-3 13:3 13:3 13:3 13:3-4 13:4 13:5 13:5-6 13:7 13:7-9 13:10 13:11 13:12 13:12 13:13 13:14 13:14 15:8 15:51
Galatians
1:1-3 1:8 1:8 2:6 2:8 2:9 3:13 3:13 3:28 3:28 4:6 4:6-7 4:13-14 4:14-15 4:15 4:15 4:19 4:26 5:2 5:2 5:4 5:10 5:10 6:5 6:8 6:14
Ephesians
1:14 2:1 2:8 2:10 2:15 3:8 3:10 3:14 4:5 4:11-12 4:14 4:17 5:1 5:4 5:23 5:25 5:33 6:1-4 6:12 6:12 6:21-22
Philippians
1:7 1:12 1:14 1:29 2:6-9 2:7 2:8 2:10 2:12 2:12 2:15 2:21 2:22 2:22 2:57 3:2 3:2 3:4 3:4-7 3:19 3:19 3:20 3:20 3:21 3:21 4:1 4:4 4:5 4:6 4:7 4:15 4:16 4:16 4:17
Colossians
1:2 1:6 1:24 1:24 2:1-2 2:12 2:15 2:15 3:3 3:4 3:6-7 3:10
1 Thessalonians
1:6 1:8 1:8 1:9 2:7-8 2:14 2:19 2:19 2:19 3:2-3 3:8 4:4-5 4:5 4:14 5:11 5:14 5:20-21 5:23 5:26
2 Thessalonians
1 Timothy
1:9 1:12-13 1:13 2:1 2:1 2:6 2:9 2:14 3:7 4:2 4:13-14 4:14 5:6 5:6 5:6 5:11-12 5:17 5:17 5:17 5:23 6:1-2 6:6 6:8 6:8 6:8 6:8 6:8 6:8 6:9 6:9 6:9 6:10 6:10 6:10 6:10 6:11 6:12 13 16
2 Timothy
1:3 1:4 1:4 1:6 2:4 2:9 2:10 2:11 2:11 2:12 2:17-18 2:24-25 4:5
Titus
Philemon
Hebrews
1:2 4:7 4:12 4:13 5:9 6:1 6:9 6:11 7:12 8:13 10:5 10:7 10:31 10:34 10:37 11:1 11:24-26 11:25 11:26 12:4 12:12 12:14 13:4 13:4 13:17
James
1 Peter
Revelation
Wisdom of Solomon
Sirach
1 Corinthians
1:1-3 1:4-5 1:10 1:18-20 1:26-27 2:1-2 2:6-7 3:1-3 3:12-15 3:18-19 4:3-4 4:6 4:10 4:17 5:1-2 5:9-11 6:12 6:15 7:1-2 8:1 9:1 9:13-14 9:24 10:13 10:25 11:2 11:17 11:28 12:1-2 12:12 12:21 12:27 13:4 13:8 14:1 14:20 14:34 15:1-2 15:11 15:29 15:35-36 15:47 16:1 16:10
2 Corinthians
1:1 1:4 1:6-7 1:12 1:23 2:12-13 3:1 3:7-8 4:1-2 4:8-9 5:1 5:11 6:1-2 6:11-12 7:2-3 7:8 7:13 8:7 8:16 9:1 9:10 10:1-2 10:7 11:1 11:13 11:21 12:1 12:11 12:16-18 13:1 13:10
i ii iii iv v 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420