Chap. xiii. ver. 1. "If I speak with the tongues of men,-"
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, "and of angels,-and have not
love, I am become sounding brass, or a clanging cymbal."
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," (Philippians chapter 2, verse 10) he
doth not say these things as if he attributed to angels knees and bones,
far from it, but it is their intense adoration which he intends also here
he calls it "a tongue" not meaning an instrument of flesh, but intending
to indicate their converse with each other by the manner which is known
amongst us.
[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;
Ver. 2. "And if I have the gift of prophecy."
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 l 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 quire 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. Matthew chapter 17, verse 20) whereas Paul saith
that this is "all faith." What then must one say? Since this was a great
thing, the removing a mountain, therefore also he mentioned it, not as
though "all faith" were only able to do this, but since this seemed to
be great to the grosser sort because of the bulk of the outward mass, from
this also he extols his subject. And what he saith is this:
"If I have all faith, and can remove mountains, but have not love,
I am nothing."
[8.] Ver. 3. "And if I below all my goods to feed the poor, and if
I give my body to be burned, but have not love, it profiteth me nothing."
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," so that to the expense may be
added the administering also with all care.
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 o the
poor, and come, follow me." (S. Matthew chapter 19, verse 21) And discoursing
likewise of love to one's neighbor, He saith, "Greater love hath no man
than this, that a man may lay down his life for his friends" (S. John chapter
15, verse 13) Whence it is evident, that even before God this is greatest
of all. But, "I declare," said Paul, "that even if we should lay down life
for God's sake, and not merely lay it down, but so as even to be burned,
(for this is the meaning of, "if I give my body to be burned,") we shall
have no great advantage if we love not our neighbor." Well then, the saying'
that the gifts are of no great profit without charity is no marvel: since
our gifts are a secondary consideration to our way of life. At any rate,
many have displayed gifts, and yet on becoming vicious have been punished:
as those who "prophesied in His name, and cast out many demons, and wrought
many mighty works;" as Judas the traitor: while others, exhibiting as believers
a pure life, have needed nothing else in order to their salvation. Wherefore,
that the gifts should, as I said, require this, is no marvel: but that
an exact life even should avail nothing without it, this is what Christ
appears to adjudge His great rewards to both these, I mean to the giving
up our possessions, and to the perils of martyrdom. For both to the rich
man He saith, as I before observed, "If thou wilt be perfect, sell thy
goods, and give to the poor, and come, follow me:" and discoursing with
the disciples, of martyrdom He saith, "Whosoever shall lose his life for
My sake, shall find it;" and, "Whosoever shall confess Me before men, him
will will I also confess before My Father which is in heaven." For great
indeed is the labor of this achievement, and well nigh surpassing nature
itself, and this is well known to such as have had these crowns vouchsafed
to them. For no language can set it before us: so noble a soul doth the
deed belong to and so exceedingly wonderful is it.
[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? What then are we to say? Either
that he supposed an unreal case as real; which kind of thing he is ever
wont to do, when he intends to set before us something in excess; as when
writing to the Galatians he saith, "If we or an angel from heaven preach
any other gospel unto you than that ye receive let him be accursed." (Galatians
chapter 1, verse 8) And yet neither was himself nor an angel about to do
so; but to signify that he meant to carry the matter as far as possible,
he set down even that which could never by any means happen. And again,
when he writes to the Romans, and saith, "Neither angels, nor principalities,
nor powers, shall be able to separate us from the love of God;" for neither
was this about to be done by any angels: but here too he supposes a thing
which was not; as indeed also in what comes next, saying, "nor any other
creature," whereas there is no other creature, for he had comprehended
the whole creation, having spoken of all things both above and below. Nevertheless
here also he mentions that which was not, by way of hypothesis, so as to
show his exceeding desire. Now the same thing he doth here also, saying,
"If a man give all, and have not love, it profits him nothing."
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;" (Ecclesiastes
chapter 18, verse 16 and Ecclesiastes chapter 18, verse 17) and, "behold,
a word is beyond a good gift." (Ecclesiastes chapter 18, verse 16 and Ecclesiastes
chapter 18, verse 17) And He Himself saith, "I will have mercy, and not
sacrifice" (S. Matthew chapter 9, verse 30; Hosea chapter 6, verse 6) For
since it is usual, both for men to love those who are benefited by them,
and for those who receive benefits to bemore kindly affected towards their
benefactors; he made this law, constituting it a bond of friendship.
[10.] But the point proposed for enquiry above is, How, after Christ
had said that both these belong to perfection, Paul affirms, that these
without charity are imperfect? Not contradicting Him, God forbid: but harmonizing
with Him, and that exactly. For so in the case of the rich man, He said,
not merely, "sell thy goods, and give to the poor," but He added, "and
come, follow Me." Now not even the following Him proves any man a disciple
of Christ so completely as the loving one another. For, "by this shall
all men know," saith He, when He saith, "Whosoever loseth his life for
My sake, shall find it;" (S. Matthew chapter 10, verse 39 and Matthew chapter
10, verse 35) and, "whosoever shall confess Me before men, him will I also
confess before My Father which is in heaven;" He means not this, that it
is not necessary to have love, but He declares the reward which is laid
up for these labor, Since that along with martyrdom He requires also this,
is what He elsewhere strongly intimates, thus saying, "Ye shall indeed
drink of My cup, and be baptized with the baptism that I am baptized with;"
(S. Matthew chapter 20, verse 23) i.e., ye shall be martyrs, ye shall be
slain for My sake; "but to sit on My right hand, and on My left, (not as
though any sit on the right hand and the left, but meaning the highest
precedency and honor) "is not Mine to give," saith He, "but to those for
whom it is prepared." Then signifying for whom it is prepared, He calls
them and saith, "whosoever among you will be chief, let him be servant
to you all;" (S. Matthew chapter 20, verse 26) setting forth humility and
love. And the love which He requires is intense; wherefore He stopped not
even at this, but added, "even as the Son of Man came not to be ministered
unto, but to minister, and to give His life a ransom for many;" pointing
out that we ought so to love as even to be slain for our beloved. For this
above all is to love Him. Wherefore also He saith to Peter, "If thou lovest
Me, feed My sheep." (S. John chapter 21, verse 16)
[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 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. John chapter 21, verse 15) Dost thou see how
hence also He again covertly intimates, in what case this is greater than
martyrdom? For if any one had a beloved child in whose behalf he would
even give up his life, and some one were to love the father, but pay no
regard whatever to the son, he would greatly incense the father; nor would
he feel the love for himself, because of the overlooking his son. Now if
this ensue in the case of father and son, much more in the case of God
and men: since surely God is more loving than any parents.
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 rulernor 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 suchspirit there be, nay, rather were there a
hundred or ten thousand such, they would have no power, while love existed.
For sooner would grass endure the application of fire than the devil the
flame of love. She is stronger than any wall, she is firmer than any adamant;
or is thou canst name any material stronger than this the firmness of love
transcends them all. Her, neither wealth nor poverty overcometh: nay, rather
there would be no poverty, no unbounded wealth, if there were love, but
the good parts only from each estate. For from the one we should reap its
abundance, and from the other its freedom from care: and should neither
have to undergo the anxieties of riches, not the dread of poverty.
[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 slower, 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
out 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: to receive other men's goods, pleasant: to receive other men's
goods. pleasant, but love suffers it not to appear pleasant, but frames
out 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 sinners 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 the 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." Avaunt,
and hold thy peace, whoever thou art. For nothing is so pure from such
pleasure as genuine love.
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
now 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 rewards
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 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," smith 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 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 hath been kept back from me, but thee."
Here he endeavors to raise her mind, that so at any rate he might persuade
her to be ashamed, and might signify the greatness of herhonor. Nor did
he stop even here, but likewise added a name sufficient to restrain her,
saying, "Because thou art his wife; and how shall I do this wickedness?
But what sayest thou? That thy husband is not present, nor knoweth that
he is wronged? But God will behold it." She however profited nothing by
his advice, but still sought to attract him. For desiring to satiate her
own frenzy, not through love of Joseph, she did these things; and this
is evident from what she did afterwards. As that she institutes a trial,
and brings in accusation, and bears false witness, and exposes to a wild
beast him that had done no wrong, and casts him into a prison; or rather
for her part, she even slew him, in such a manner did she arm the judge
against him. What then? Was then Joseph too such as she was? Nay, altogether
the contrary, for he neither contradicted nor accused the woman. "Yes,"
it may be said: "for he would have been disbelieved." And yet he was greatly
beloved; and this is evident not only from the beginning but also from
the end. For had not his barbarian master loved him greatly, he would even
have slain him in his silence, making no defence: being as he was an Egyptian
and a ruler, and wronged in his marriage-bed as he supposed, and by a servant,
and a servant to whom he had been so great a benefactor. But all these
things gave way to his regard for him, and the grace which God poured down
upon him. And together with this grace and love, he had also other no small
proofs, had he been minded to justify himself; the garments themselves.
For if it were she to whom violence was done, her own vest should have
been torn, her face lacerated, instead of her retaining his garments. But
"he heard," saith she, "that I lifted up my voice, and left his garments,
and went out." And wherefore then didst thou take them from him? since
unto one suffering violence, the one thing desirable is to be rid of the
intruder.
But not from hence alone, but also from the subsequent events, shall
I be able to point out his good-will and Iris 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 passionnor 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. John chapter
13, verse 35)
So that this sign is greater surely than all signs, in that the disciple
is recognised by it. For though any should work ten thousand signs, but
be at strife one with another, they will be a scorn to the unbelievers.
Just as if they do no sign, but love one another exactly, they will continue
both reverenced and inviolable by all men. Since Paul himself we admire
on this account, not for the dead whom he raised, nor for the lepers whom
he cleansed, but because he said, "who is weak, and I am not weak? who
is made to stumble, and I burn not?" (2 Corinthians chapter 11, verse 29)
For shouldest thou have ten thousand miracles to compare with this, thou
wilt have nothing equal to it to say. Since Paul also himself said, that
a great reward was laid up for him, not because he wrought miracles, but
because "to the weak he became as weak. For what is my reward?" saith he.
"That, when I preach the Gospel, I may make the Gospel without charge."
(1 Corinthians chapter 9, verse 18) And when he puts himself before the
Apostles, he saith not, "I have wrought miracles more abundant than they,"
but, "I have labored more abundantly than they." (1 Corinthians chapter
15, verse 10) And even by famine was he willing to perish for the salvation
of the disciples. "For it were better for me to die," saith he, "than that
any man should make my glorying void:"(1 Corinthians chapter 9, verse 15)
not because he was glorying, but that he might not seem to reproach them.
For he no where is wont to glory in his own achievements, when the season
doth not call to it; but even if he be compelled so to do he calleth, himself
"a fool." But if he ever glory it is "in infirmities," in wrongs, in greatly
sympathizing with those who are injured: even as here also he saith, "who
is weak, and I am not weak?" These words are greater even than perils.
Wherefore also he sets them last, amplifying his discourse.
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.
Homily XXXIII.
1 Corinthians chapter 13, verse 4
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 is of great understanding; but he that is hasty of spirit
is mightily foolish."
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 with loss, thou hast not moved the rock; though thou
bring insult upon him, thou hast not shaken the tower: and though thou
bruise him with stripes, thou hast not wounded the adamant.
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 with them, but in order to appease and
extinguish it: and not only by enduring nobly, but also by soothing and
comforting, do they cure the sore and heal the wound of passion.
"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. For it renders him
who loves both considerate, and grave, and steadfast. In truth, one mark
of those who love unlawfully is a defect in this point. Whereas he to whom
this love is known, is of all men the most entirely freed from these evils.
For when there is no anger within, both rashness and insolence are clean
taken away. Love, like some excellent husbandman, taking her seat inwardly
in the soul and not suffering any of these thorns to spring up.
"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. Thus he said not,
"She envieth, indeed, but overcometh envy;" nor, "is arrogant, but chastiseth
that passion;" but, "envieth not, vaunteth not itself, is not puffed up;"
which truly is most to be admired, that even without toil she accomplishes
her good things, and without war and battle-array her trophy is set up:
she not permitting him that possesseth her to toil and so to attain the
crown, but without labor conveying to him her prize. For where there is
not passion to contend against sober reason, what labor can there be?
[2.] "Doth not behave itself unseemly.""Nay, why," saith he,
"do I say, she' is not puffed up,' when she is so far from that feeling,
that in suffering the most shameful things for him whom she loves, she
doth not even count the thing an unseemliness?" Again, he did not say,
"she suffereth unseemliness but beareth the shame nobly," but, "she doth
not even entertain any sense at all of the shame." For if the lovers of
money endure all manner of reproaches for the sake of that sordid traffic
of theirs, and far from hiding their faces, do even exult in it: much more
he that hath this praiseworthy love will refuse nothing whatsoever for
the safety's sake of those whom he loves: nay, nor will any thing that
he can suffer shame him.
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 he disgraceful, but both allowed her to
kiss His feet, and to bedew His body with her tears, and to wipe them away
with her hair, and this amid a company of spectators who were foes and
enemies; "for love doeth nothing unseemly."
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 "cloth 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, (1 Samuel
chapter 20, verse 30) "Thou son of damsels that have run away from their
homes, thou womanly bred,"he was not ashamed, though the words be full
of great reproach. For what he means is this: "Thou son of mean harlots
who are mad after men, who run after the passers-by, thou unnerved and
effeminate: wretch, who hast nothing of a man, but livest to the shame
of thyself and the mother who bare thee." What then? Did he grieve at these
things, and hide his face, and turn away from his beloved? Nay, quite the
contrary; he displayed hiss fondness as an ornament. And yet the one was
at that time a king, and a king's son, even Jonathan; the other a fugitive
and a wanderer, I mean, David. But not even thus was he ashamed of his
friendship. "For love doth not behave itself unseemly.Yea, this is its
wonderful quality that not only it suffers not the injured to grieve and
feel galled, but even disposes him to rejoice. Accordingly, he too, of
whom we are speaking, after all these things, just as though he had a crown
put on him, went away and fell on David's neck. For love knows not what
sort of thing shame may be. Therefore it glories in those things for which
another hides his face. Since the shame is, not to know how to love; not,
when thou lovest, to incur danger and endure all for the beloved.
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 nocommon one; but even when her son raised
scruples to her, "upon me be thy curse, my son," she said, Dost thou see
even in a woman the soul of the Apostle how, even as Paul chose, (if one
may compare a small thing with a great,) to be anathema for the Jews' sake,
(Romans chapter 9, verse 3) so also she, that her son; might be blessed,
chose to be no less than accursed. And the good things she gave up to him,
for she was not, it seems, to be blessed with him, but the evils she was
prepared to endure herself alone: nevertheless, she rejoiced, and hasted,
and this where so great a danger lay before her, and she was grieved at
the delay of the business: for she feared lest Esau might anticipate them
and render her wisdom vain. Wherefore also she cuts short the conversation
and urges on the young man, and just permitting him to answer what had
been said, states a reason sufficient to persuade him. For she said not,
"thou sayest these things without reason, and in vain thou fearest, thy
father having grown old and being deprived of clearness of sight:" but
what? "upon me be thy curse, my son. Only do thou not mar the plot, nor
lose the object of our chase, nor give up the treasure."
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, (Genesis
chapter 29, verse 20) "in his sight as a few days." So far was he from
being galled and blushing for this his bondage. Justly then said the blessed
Paul, "Love doth not behave itself unseemly."
[3.] Ver. 5. "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: since this is friendship, that the lover and the beloved should
no longer be two persons divided, but in a manner one single person; a
thing which no how takes place except from love. Seek not therefore thine
own, that thou mayest find thine own. For he that seeks his own, finds
not his own. Wherefore also Paul said, "Let no man seek his own, but each
his neighbor's good." (1 Corinthians chapter 10, verse 24) For your own
profit lies in the profit of your neighbor, and his in yours. As therefore
one that had his own gold buried in the house of his neighbor, should he
refuse to go and there seek and dig it up, will never seek it; so likewise
here, he that will not seek his own profit in the advantage of his neighbor,
will not attain unto the crowns due to this: God Himself having therefore
so disposed of it, in order that we should be mutually bound together:
and even as one awakening a slumbering child to follow his brother, when
he is of himself unwilling, places in the brother's hand that which he
desires and longs for, that through desire of obtaining it he may pursue
after him that holds it, and accordingly so it takes place: thus also here,
each man's own profit hath he given to his neighbor, that hence we may
run after one another, and not be torn asunder.
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." (1 Thessalonians chapter 2, verse 19) So that the joy
of Paul was the disciples, and his joy they had. Therefore he even wept
when he saw them perishing.
Again their profit depended on Paul: wherefore he said, "For the hope
of, Israel I am bound with this chain. (Acts chapter 28, verse 20) And
again, "These things I endure for the elect's sakes that they may obtain
eternal life. (2 Timothy chapter 2, verse 10) And this one may see in worldly
things. "For the wife," saith he, "hath not power over her own body, nor
yet the husband; but the wife over the husband's, and the husband over
the wife's." (1 Corinthians chapter 7, verse 4) So likewise we, when we
wish to bind any together, do this. We leave neither of them in his own
power, but extending a chain between them, we cause the one to be holden
of the other, and the other of the one. Wilt thou also see this in the
case of governors? He that judges sits not in judgment for himself, but
seeking the profit of his neighbor. The governed on the other hand, seek
the profit of the governor by their attendance, by their ministry, by all
the other things. Soldiers take up their arms for us, for on our account
they peril themselves. We for them are in straits; for from us are their
supplies.
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 extended and manages all things? But be
not weary, until thou have thoroughly acquainted thyself with this golden
chain. For having said, "seeketh not her own," he mentions again the good
things produced by this. And what are these?
"Is not easily provoked, thinketh no evil."See love again not
only subduing vice, but not even suffering it to arise at all. For he said
not, "though provoked, she overcomes," but, "is not provoked." And he said
not, "worketh no evil," but, "not even thinketh;" i.e., so far from contriving
any evil, she doth not even suspect it of the beloved. How then could she
work any, or how be provoked? who doth not even endure to admit an evil
surmise; whence is the fountain of wrath.
Ver. 6. "Rejoiceth not in unrighteousness:" i. e., doth not feel
pleasure over those that suffer ill: and not this only, but also, what
is much greater, "rejoiceth with the truth." "She feels pleasure," saith
he, "with them that are well spoken of," as Paul saith, "Rejoice with them
that rejoice, and weep with them that weep." (Romans chapter 12, verse
15)
Hence, she "envieth not," hence she "is not puffed up:" since in fact
she accounts the good things of others her own.
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.] Ver. 8. "Love never faileth."
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;" (Romans chapter 11, verse
14) and he continued hoping. And to Timothy he gave a charge, saying, "And
the Lord's servant must not strive, but be gentle towards all .... in meekness
correcting those that oppose themselves, if God peradventure may give them
the knowledge of the truth."(2 Timothy chapter 2, verse 24 and 2 Timothy
chapter 2, verse 25)
"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:" (Romans chapter 10, verse 1, Romans chapter 9, verse 3) and
at another, "I could wish that myself were anathema from Christ for their
sakes." Thus also Ezekiel seeing them slain saith, "Alas, O Lord, dost
Thou blot out the remnant of Israel?" (Ezekiel chapter 9, verse 8) And
Moses, "If Thou wilt forgive their sin, forgive." (Exodus chapter 32, verse
32)
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."
(Psalms chapter 139, verse 21 and Psalms chapter 139, verse 22)
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;" (Psalms chapter 120, verse 5) and, "By the
waters of Babylon, there we sat down and wept:" (cxxxvii. 1.) yet he neither
saw Babylon, nor 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. (Luke chapter 9, verse 55) For at that time not the ungodliness
only, but also the ungodly themselves, they were commanded to hate, in
order that their friendship might not prove an occasion of transgression
unto them. Therefore he severed their connections, both by blood and marriage,
and on every side he fenced them off.
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 shall 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." (1 Timothy chapter 2, verse 1) But that all were
not then believers, is, I suppose, evident unto every one. And again, "for
kings and all that are in high place." But that these were ungodly and
transgressors, this also is equally manifest. Further, mentioning also
the reason for the prayer, he adds, "for this is good and acceptable in
the sight of God our Saviour; who willeth that all men should be saved,
and come to the knowledge of the truth." Therefore, if he find a Gentile
wife consorting with a believer, he dissolves not the marriage. Yet what
is more closely joined than a man to his wife? "For they two shall be one
flesh," (Genesis chapter 2, verse 24) and great in that instance is the
charm, and ardent the desire. But if we are to hate ungodly and lawless
men, we shall go on to hate also sinners; and thus in regular process thou
wilt be broken off from the most even of thy brethren, or rather from all:
for there is not one, no, not one, without sin. For if it be our duty to
hate the enemies of God, one must not hate the ungodly only, but also sinners:
and thus we shall be worse than wild beasts, shunning all, and puffed up
with pride; even as that Pharisee. But not thus did Paul command us, but
how? "Admonish the disorderly, encourage the faint-hearted, support the
weak, be long suffering toward all." (1 Thessalonians chapter 5, verse
14)
[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?" (2 Thessalonians
chapter 3, verse 14) In the first place, he saith this of brethren, however
not even so without limitation, but this too with gentleness. For do not
thou cut off what follows, but subjoin also the next clause: how, having
said, "keep no company," he added, "yet count him not as an enemy, but
admonish him as a brother." Seest thou how he bade us hate the deed that
is evil, and not the man? For indeed it is the work of the devil to tear
us asunder from one another, and he hath ever used great diligence to take
away love that he may cut off the way of correction, and may retain him
in error and thee in enmity, and thus block up the way of his salvation.
For when both the physician hates the sick man and flies from him, and
the sick man turns away from the physician, when will the distempered person
be restored, seeing that neither the one will call in the other's aid,
nor will the other go to 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."
(Acts chapter 26, verse 2) And these things he said, not to flatter him,
far from it; but wishing to gain him by his gentleness. And he did in part
gain him, and he that was till then considered to be condemned took captive
his judge, and the victory is confessed by the person himself who was made
captive, with a loud voice in the presence of all, saying, "With but little
persuasion thou wouldst fain make me a Christian." (Acts chapter 26, verse
28 and Acts chapter 26, verse 29) What then saith Paul? He spread his net
the wider, and saith, "I would to God, that not only thou, but also all
that hear me this day, might become such as I am, except these bonds."
What sayest thou, O Paul? "except these bonds?" And what confidence remains
for thee, if thou art ashamed of these things, and fliest from them, and
this before so great a multitude? Dost thou not every where in thy Epistles
boast of this matter, and call thyself a prisoner? Dost thou not every
where carry about this chain in our sight as a diadem? What then hath happened
now that thou deprecatest these bonds? "I myself deprecate them not," saith
he, "nor am I ashamed of them, but I condescend to their weakness. For
they are not yet able to receive my glorying; and I have learned from my
Lord not to put 'a piece of undressed cloth upon an old garment:' (S. Matthew
chapter 9, verse 16) therefore did I thus speak. For, in fact, unto this
time they have heard ill reports of our doctrine, and abhor the cross.
If therefore I should add also bonds, their hatred becometh greater; I
removed these, therefore, that the other might be made acceptable. So it
is, that to them it seems disgraceful to be bound, because they have not
as yet tasted of the Glory which is with us. One must therefore condescend:
and when they shall have learned of the true life, then will they know
the beauty also of this iron, and the lustre which comes of these bonds."
Furthermore, discoursing with others, he even Calls the thing a free gift,
saying, "It hath been granted in the behalf of Christ, not only to believe
on Him, but also to suffer in His behalf." (Philippians chapter 1, verse
29) But for the time then present, it was a great thing for the hearers
not to be ashamed of the cross: for which cause he goes on gradually. Thus,
neither doth any one introducing a person to a palace, before that he beholds
the vestibule, compel him, yet standing without, to survey what is within:
since in that way it will not even seem admirable, unless one enter in
and so acquaint one's self with all.
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, (Genesis chapter 25, verse 27) dwelling in
a house, and unpracticed in toils and dangers, living a kind of remiss
and easy life, and like a virgin in her chamber, so also he was compelled
for the most part to sit within doors and keep the house; withdrawn from
the forum and all tumults of the forum, and from all such matters, and
even continuing in ease and quietness. What then? After that the torch
of love had set him on fire, see how it made this plain and home-keeping
man strong to endure and fond of toil. And of this hear not what I say,
but what the patriarch himself saith: how finding fault with his kinsman,
his words are, "These twenty years am I with thee." (Genesis chapter 31,
verse 36) And how wert thou these twenty years? (For this also he adds,)
"Consumed by the heat in the day time, and with the frost by night, and
sleep departed from mine eyes," Thus speaks that "plain man, keeping at
home," and living that easy life.
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
of a single man, after that he tasted of the honey of love, nobly and without
compulsion from any man, was forward to perish together with them whom
he loved. "For if thou wilt forgive their sin," saith he, "forgive; and
if not, blot me, I pray thee, out of Thy book which thou hast written.
(Exodus chapter 32, verse 32)
[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," (Song of Solomon Canticles)
saith one, "is strong as death." So that from no other source doth wanton
behavior arise than from want of love.
Homily XXXIV.
1 Corinthians chapter 13, verse 8
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 are at strife one with another; "is kind," to them
that stand mutually aloof, and bear a secret grudge; "envieth not," to
them that look grudgingly on their superiors; "vaunteth not itself," to
them that are separated; "is not puffed up," to them that boast themselves
against others; "doth not behave itself unseemly," to them that do not
think it their duty to condescend; "seeketh not her own," to them that
overlook the rest; "is not provoked. taketh not account of evil," to them
that are insolent; "rejoiceth not in unrighteousness, but rejoiceth with
the truth," to them again that are envious; "beareth all things," to them
that are treacherous; "hopeth all things," to the despairing; "endureth
all things, never faileth," to them that easily separate themselves.
[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 our love; wealth, business, passions of the body, disorders
of the soul; but there none of these.
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,
Ver. 9. 10. "We know in part, and we prophesy in part. But when that
which is perfect is come, then that which is in part shall be done away."
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 thing.
Next he points out also how great is the distance between the two, and
that our deficiency is no small one, saying,
Vet. 11. "When I was a child, I spake as a child, I felt as a
child, I thought as a child; but now that I am become a man, I have put
away childish things."
And by another example too he manifests the same thing again, saying,
Ver. 12. "For now we see in a mirror." Further, because the glass
sets before us the thing seen indefinitely, he added, "darkly," to show
very strongly that the present knowledge is most partial.
"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 to me," saith
he. Wherefore, even as now He first knew me, and Himself hastened towards
me, so shall I hasten towards Him then much more than now. For so he that
sits in darkness, as long as he sees not the sun doth not of himself hasten
to meet the beauty of its beam, which indeed shows itself as soon as it
hath begun to shine: but when he perceives its brightness, then also himself
at length follows after its light: This then is the meaning of the expression,
"even as also I have been known." Not that we shall so know him as He is,
but that even as He hastened toward us now, so also shall we cleave unto
Him then, and shall know many of the things which are now secret, and shall
enjoy that most blessed society and wisdom. For if Paul who knew so much
was a child, consider what those things must be. If these be "a glass"
and "a riddle," do thou hence again infer, God's open Face, how great a
thing It is.
[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 appearance: nevertheless, hear what Paul saith of
them after grace came: "That which was made glorious had no glory in this
respect, by reason of the glory that surpasseth." (2 Corinthians chapter
3, verse 10).
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? That the expression,
"now I know in part," is spoken in dispensations; for that the Apostle
had the perfect knowledge of God. And now he calls himself a child? How
sees he "in a mirror?" How "darkly," if he hath the sum of knowledge? And
why doth he refer to it as something peculiar to the Spirit, and to no
other power in the creation, saying, "For who among men knoweth the things
of a man, save the spirit of the man which is in him? Even so the things
of God none knoweth, save the Spirit of God." (1 Corinthians chapter 2,
verse 11) And Christ again sayeth that this belongs to Himself alone, thus
saying, "Not that any man hath seen the Father, save He which is from God,
He hath seen the Father," (John chapter 6, verse 46) giving the name, "sight,"
to the most clear and perfect knowledge.
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 Scripure
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,
Ver. 13. "And now abideth, faith, hope, love, these three; and the
greatest of these is love."
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 seed." (Romans
chapter 8, verse 24; Hebrews chapter 11, verse 1) So that these cease when
those appear; but love is then most elevated, and becomes more vehement.
Another encomium of love. For neither is he content with those before mentioned,
but he strives to discover yet another. And observe: he hath said that
it is a great gift, and a still more excellent way to these. He hath said,
that without it there is no great profit in our gifts; he hath shadowed
out its image at length; he intends again and in another manner to exalt
it, and to show that it is great from its abiding. Wherefore also he said,
"But now abideth faith, hope, love, these three; but the greatest of these
is love." How then is love the greater? In that those pass away.
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"her; stirring
us up, and inflaming us to lay hold on her.
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 the 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." (Genesis chapter 2, verse 24.) And he said not, "the woman,"
but, "the man," because the desire too is stronger in him. Yea, and for
this cause He made it also stronger, that it might bow the superior party
to the absolute sway of this passion, and might subjugate it to the weaker.
And since marriage also must needs be introduced, him from whom she sprang
He made husband to the woman. For all things in the eye of God are second
to love. And if when things had thus begun, the first man straightway became
so frantic, and the devil sowed among them so great warfare and envy; what
would he not have done, had they not sprung from one root?
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
should be connected with us, he connected us anew by marriage, uniting
together whole families by the single person of the bride, and mingling
entire races with races.
For, "marry not," saith the Lord, (Leviticus chapter 18, verse 6) "thy
sister, nor thy father's sister, nor any damsel which hath such consanguinity
with thee," as utterly hinders the marriage;" naming the degrees of such
relationship. It is enough for thine affection towards them that ye were
the fruit of the same birth-pangs, and that the others are in a different
relation to thee. Why dost thou narrow the breadth of love? Why dost thou
idly throw away a ground of affection towards her, such as that thou mightest
thereby provide thyself with distinct source for affection to spring from;
I mean, by taking a wife from another family, and through her a chain of
kinsmen, both mother, and father, and brethren, and their connexions!
[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 rounded 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." (Genesis chapter 11, verse 1)
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; thewoman
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 hath gone so far as to introduce
our men to the looms, and put shuttles into their hands, and the woof,
and threads. Nevertheless, even thus the forethought of the divine economy
shines out. For we still greatly need the woman in other more necessary
things, and we require the help of our inferiors in those things which
keep our life together.
[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 husbandman , no brazier,
no rope-maker, nor any other such trade. For who among the rich would ever
choose to follow these crafts, seeing that the very men who take them in
hand, when they become rich, endure no longer the discomfort caused by
these works? How then shall this our city stand? "The rich," it is replied,
"giving money, will buy these things of the poor." Well then, they will
not be sufficient for themselves, their needing the others proves that.
But how will they build houses? Will they purchase this too? But the nature
of things cannot admit this. Therefore they must needs invite the artificers
thither, and destroy the law, which we made at first when we were rounding
the city. For you remember, that we said, "let there be no poor man within
it." But, lo, necessity, even against our will, hath invited and brought
them in. Whence it is evident that it is impossible without poor for a
city to subsist: since if the city were to continue refusing to admit any
of these, it will be no longer a city but will perish. Plainly then it
will not support itself, unless it shall collect the poor as a kind of
preservers, to be within itself.
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." (Haggai chapter 2, verse 8) Here, if I were not
doing an unseemly thing, I could at this moment laugh loudly, in derision
of those who say these things: because as little children admitted to a
King's table, together with that food they thrust into their mouth everything
that comes to hand; so also do these together with the divine Scriptures
privily bring in their own notions. For this, "the silver is Mine, and
the gold is Mine," I know to have been spoken by the Prophet; but that,
"to whomsoever I will, I will give it," is not added, but is brought in
by these offscourings of the people. And as to the former, why it was said,
I will explain. The Prophet Haggai, because he was continually promising
to the Jews after their return from Babylon, that he would show the temple
in its former appearance, and some doubted of the thing spoken, and considered
it to be well nigh impossible that after being reduced to dust and ashes,
the house should appear again such as it was;-he, to remove their unbelief,
in the person of God saith these things; as if he said, "Why are ye afraid?
and why do ye refuse to believe? `The silver is Mine, and the gold is Mine,'
and I need not to borrow from others, and so to beautify the house." And
to show that this is the meaning he adds, "and the glory of this house,
the latter glory shall be greater than the glory of the former." Let us
not then bring in spiders' webs upon the.royal robe. For if any person,
detected in weaving a counterfeit thread in a purple vest, is to suffer
the severest punishment, much more in spiritual things; since neither is
it an ordinary sin, which is hereby committed. And why say I, by adding
and taking away? By a mere point, and by a mere circumstance of delivery
in the reading, many impious thoughts have not seldom been brought into
being.
"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, and by wickedly breaking
open of tombs, and by witchcraft, and by other such devices, great wealth
is gathered by many, and the possessors are not worthy even to live. What
then, tell me, do we say that this wealth is from God? Far from it. Whence
then? From sin. For so the harlot by doing indignity to her own body grows
rich, and a handsome youth oftentimes selling his bloom with disgrace brings
himself gold, and the tomb-spoiler by breaking open men's sepulchres gathers
together unjust wealth, and the robber by digging through walls. All wealth
therefore is not from God. "What then," saith one, "shall we say to this
expression?" Acquaint thyself first with a kind of poverty which proceeds
not from God, and then we will proceed to the saying itself. I mean, that
when any dissolute youth spends his wealth either on harlots, or on conjurors,
or on any other such evil desires, and becomes poor, is it not very evident
that this hath not come from God, but from his own profligacy? Again, if
any through idleness become poor, if any through folly be brought down
to beggary, if any, by taking in hand perilous and unlawful practices;
is it not quite evident, that neither hath any one of these and other such
persons been brought down to this their poverty by God?
"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."
(Psalms chapter 78, verse 24; Matthew chapter 12, verse 38. John chapter
6, verse 31. Philippians chapter 3, verse 19) Since then they were proving
Him by these things, He saith to them, "This is also possible with God
to make both rich and poor;" not that it is of course He Himself who maketh
them, but that He can, when He will. Just as when he saith, "Who rebuketh
the sea, and maketh it dry, and drieth up all the rivers," (Nahum chapter
1, verse 4) and yet this was never done. How then doth the prophet say
so? Not as though it were a doing always, but as a thing that was possible
for Him to do.
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?" (Job chapter 2, verse 10) And the wealth of Jacob thence had its
beginning. There is also a poverty which cometh from Him, that which is
commended, such asHe once would have introduced to the knowledge of that
rich man, saying, "If thou wouldest be perfect, sell thy goods, and give
to the poor, and come, follow Me." (Matthew chapter 19, verse 21) And to
the disciples again, making a law and saying, "Provide neither gold, nor
silver, nor two coats." (Matthew chapter 9, verse 10) Say not then that
all wealth is His gift: seeing that cases have been pointed out of its
being collected both by murderers, and by rapine, and by ten thousand other
devices.
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." (Genesis chapter 14, verse
23)
Such also was the blessed Job. "For my door," saith, "was open to every
one who came: (Job chapter 20, verse 15) "I was eyes to the blind, and
feet to the lame: I was a father of the helpless, the stranger lodged not
without, and the helpless, whatever need they had, failed not of it, neither
suffered I one helpless man to go out of my door with a empty bosom." And
much more too than these, that we may not now recount all, he continued
to do, spending all his wealth on the needy.
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.