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2 COR. XI. 1.
Would that ye could bear with me in a little
foolishness and, indeed ye do bear with me.
BEING about to enter upon his own praises he
uses much previous correction. And he does this
not once or twice, although the necessity of the
subject, and what he had often said, were
sufficient excuse for him. For he that
remembereth sins which God remembered not, and
who therefore saith that he was unworthy of the
very name of the Apostles, even by the most
insensate is seen clearly not to be saying what
he is now going to say, for the sake of glory.
For if one must say something startling, even
this would be especially injurious to his glory,
his speaking something about himself; and to the
more part it is offensive. But nevertheless he
regarded not timidly any of these things, but he
looked to one thing, the salvation of his
hearers. But still in order that he might not
cause harm to the unthinking by this, by
saying, I mean, great things of himself, he
employs out of abundant caution these many
preparatory correctives, and says, "Would
that ye could bear with me," whilst I play the
fool in some little things, yea, rather, "ye
do indeed bear with me." Beholdest thou
wisdom? For when he says, "would that," it
is as putting it at their disposal: but when he
even asserts [that they do], it is as
confiding greatly in their affection, and as
declaring that he both loves and is loved.
Yea, rather, not from bare love merely, but
from a sort of warm and insane passion he says
that they ought to bear with him even when he
plays the fool. And therefore he added, "For
I am jealous over you with a godly jealousy."
He did not say, 'for I love you,' but uses
a term far more vehement than this. For those
souls are jealous which burn ardently for those
they love, and jealousy can in no other way be
begotten than out of a vehement affection. Then
that they may not think, that it is for the sake
of power, or honor, or wealth, or any other
such like thing, that he desires their
affection, he added, "with a jealousy of
God." For God also is said to be jealous,
not that any i should suppose passion, (for the
Godhead is impassible,) but that all may know
that He doeth all things from no other regard
than their sakes over whom He is jealous; not
that Himself may gain aught, but that He may
save them. Among men indeed jealousy ariseth
not from this cause, but for the sake of their
own repose; not because the beloved ones sustain
outrage, but lest these who love them should be
wounded, and be outshone in the good graces,
and stand lower in the affections, of the
beloved. But here it is not so. 'For I care
not,' he says, ' for this, lest I should
stand lower in your esteem; but lest I should
see you corrupted. For such is God's
jealousy; and such is mine also, intense at
once and pure.' Then there is also this
necessary reason; "For I espoused you to one
husband, as a pure virgin." 'Therefore I am
jealous, not for myself, but for him to whom I
have espoused you.' For the present time is
the time of espousal, but the time of the
nuptials is another; when they sing, 'the
Bridegroom hath risen up.' Oh what things
unheard of! In the world they are virgins
before the marriage, but after the marriage no
longer. But here it is not so: but even though
they be not virgins before this marriage, after
the marriage they become virgins. So the whole
Church is a virgin. For addressing himself
even to all, both husbands and wives, he speaks
thus. But let us see what he brought and
espoused us with, what kind of nuptial gifts.
Not gold, not silver, but the kingdom of
heaven. Where fore also he said, "We are
ambassadors on behalf of Christ," and
beseeches them, when he was about to receive the
Bride. What happened in Abraham's case was a
type of this. (Gen. xxiv. 4, &c.) For
he sent his faithful servant to seek a Gentile
maiden in marriage; and in this case God sent
His own servants to seek the Church in marriage
for His son, and prophets from of old saying,
"Hearken, O daughter, and consider, and
forget thine own people and thy father's house,
and the King shall desire thy beauty." (Ps.
xlv. 10, 11.) Seest thou the prophet
also espousing? seest thou the Apostle too
expressing the same thing himself with much
boldness, and saying, "I espoused you to one
husband that I might present you as a pure
virgin to Christ?" Seest thou wisdom again?
For having said, 'Ye ought to bear with
me,' he did not say, ' for I am your teacher
and I speak not for mine own sake:' but he
uses this expression which invested them with
especial dignity, placing himself in the room of
her who promotes a match, and them in the rank
of the bride; and he adds these words; Ver.
3. "But I fear lest by any means, as the
serpent beguiled Eve through his subtlety, so
your minds should be corrupted from the
simplicity that is toward Christ."
'For although the destruction be yours
[alone], yet is the sorrow mine as well.'
And consider his wisdom. For he does not
assert, although they were corrupted; and so he
showed when he said, "When your obedience is
fulfilled," (c. x. 6.) and "I shall
bewail many which have sinned already;" (c.
xii. 21.) but still he does not leave them
to get shameless. And therefore he says,
"lest at any time." For this neither condemns
nor is silent; for neither course were safe,
whether to speak out plainly or to conceal
perpetually. Therefore he employs this middle
form, saying, "lest at any time." For this
is the language neither of one that entirely
distrusts, nor entirely relies on them, but of
one who stands between these two. In this way
then he palliated, but by his mention of that
history threw them into an indescribable terror,
and cuts them off from all forgiveness. For
even although the serpent was malignant, and she
senseless, yet did none of these things snatch
the woman from punishment. 'Beware then,' he
says, 'lest such be your fate, and there be
naught to screen you. For he too promising
greater things, so deceived.' Whence it is
plain that these too, by boasting and puffing
themselves up, deceived. And this may be
conjectured not from this place only, but also
from what he says afterwards, Ver. 4. "If
he that cometh preacheth another Jesus, whom we
did not preach, or if ye receive a different
Spirit which ye did not receive, or a different
Gospel which ye did not accept, ye do well to
bear with him."
And he does not say, 'Lest by any means as
Adam was deceived:' but shows that those men
are but women who are thus abused, for it is the
part of woman to be deceived. And he did not
say, 'so ye also should be deceived:' but
keeping up the metaphor, he says, "so your
minds should be corrupted from the simplicity
that is toward Christ." 'From the
simplicity, I say, not from wickedness;
neither out of wickedness [is it], nor out of
your not believing, but out of simplicity.'
But, nevertheless, not even under such
circumstances are the deceived entitled to
forgiveness, as Eve showed. But if this does
not entitle to forgiveness, much more will it
not do so, when through vain-glory any is
so..
"For if he that cometh preacheth another Jesus
whom we did not preach:" showing hereby that
their deceivers were not Corinthians, but
persons from some other quarter previously
corrupted: wherefore he saith, "he that
cometh."
"If ye receive a different Spirit, if a
different Gospel which ye did not accept, ye do
well to bear" with him. What sayest thou?
Thou that saidst to the Galatians, "If any
preach another Gospel to you than that ye have
received, let him be anathema;" dost thou now
say, "ye do well to bear" with him? And yet
on this account it were meet not to bear with,
but to recoil, from them; but if they say the
same things, it is meet to bear with them. How
then dost thou say, 'because they say the same
things, it is not meet to bear with them?' for
he says, 'if they said other things, it were
meet to bear with them.' Let us then give good
heed, for the danger is great, and the
precipice deep, if men run past this
carelessly; and what is here said giveth an
entrance to all the heresies. What then is the
sense of these words? Those persons so boasted
as if the Apostles taught incompletely, and
they were introducing somewhat more than they.
For it is probable that with much idle talk,
they were bringing in senseless rubbish so as to
overlay these doctrines. And therefore he made
mention of the serpent and of Eve who was thus
deceived by the expectation of acquiring more.
And alluding to this in the former Epistle
also, he said, "Now ye are become rich, ye
have reigned as kings without us;" and again,
"we are fools for Christ's sake, but ye are
wise in Christ." (1 Cor. iv. 8; ib.
10.) Since then it was probable that using
the wisdom which is without, they talked much
idly, what he says is this: that ' if these
persons said any thing more, and preached a
different Christ who ought to have been
preached, but we omitted it, "ye do well to
bear" with them.' For on this account he
added, "whom we did not preach." 'But if
the chief points of the faith are the same, what
have ye the more of them? for whatsoever things
they may say, they will say nothing more than
what we have said.' And observe with what
precision he states the case. For he did not
say, 'if he that cometh saith any thing
more;' for they did say something more,
haranguing with more authority and with much
beauty of language; wherefore he did not say
this, but what? "he that cometh preacheth
another Jesus," a thing which had no need of
that array of words:
''or ye receive a different Spirit," (for
neither was there need of words in this case;)
that is to say, 'makes you richer in grace; '
or "a different Gospel which ye did not
accept," (nor did this again stand in need of
words,)
"ye do well to bear" with him. But consider,
I pray thee, how he every where uses such a
definition as shows that nothing very great, nor
indeed any thing more, had been introduced by
them. For when he had said, "If he that
cometh preacheth another Jesus," he added,
"whom we did not preach;" and "ye receive a
different Spirit," he subjoined, "which ye
did not receive; or a different Gospel," he
added, "which ye did not accept," by all
these showing that it is meet to attend to them,
not simply if they say something more, but if
they said any thing more which ought to have been
said and was by us omitted. But if it ought not
to have been said, and was therefore not said by
us; or if they say only the same things as we,
why gape ye so admiringly upon them? 'And yet
if they say the same things,' saith one,
'wherefore dost thou hinder them?' Because
that using hypocrisy, they introduce strange
doctrines. This however for the present he doth
not say, but afterwards asserts it, when he
says, "They fashion themselves into Apostles
of Christ;" (Ver. 13.) for the present
he withdraws the disciples from their authority
by less offensive considerations; and this not
out of envy to them, but to secure these. Else
why does he not hinder Apollos, who was,
however, a "learned man, and mighty in the
Scriptures;" (Acts xviii. 24; 1 Cor.
xvi. 12) but even beseeches him, and
promises he will send him? Because together
with his learning he preserved also the integrity
of the doctrines; but with these it was the
reverse. And therefore he wars with them and
blames the disciples for gaping admiringly upon
them, saying, 'if aught that should have been
said we omitted and they supplied, we do not
hinder you from giving heed to them: but if all
has been fully completed by us and nothing left
deficient, whence is it that they caught you?'
Wherefore also he adds, Ver. 5. "For I
reckon that I am not a whit behind the very
chiefest Apostles," no longer making
comparison of himself with them, but with Peter
and the rest. 'So that if they know more than
I do, [they know more] than they also.'
And observe how here also he shows modesty.
For he did not say, 'the Apostles said
nothing more than I,' but what? "I
reckon," so I deem, "that I am not a whit
behind the very chiefest Apostles." For since
this also appeared to bespeak an inferiority in
him, that those having preceded him were of
greater name; and more respect was entertained
for them, and these persons were intending to
foist themselves in; therefore he makes this
comparison of himself with them with the dignity
that becomes him. Therefore he also mentions
them with encomiums, not speaking simply of
"the Apostles," but "the very chiefest,"
meaning Peter and James and John.
Ver. 6. "But though I be rude in speech,
yet am I not in knowledge."
For since those that corrupted the Corinthians
had the advantage in this, that they were not
rude; he mentions this also, showing that he
was not ashamed of, but even prided himself upon
it. And he said not, "But though I be rude
in speech," yet so also are they, for this
would have seemed to be accusing them as well as
himself, and exalting these: but he overthrows
the thing itself, the wisdom from without. And
indeed in his former Epistle he contends even
vehemently about this thing, saying that it not
only contributes nothing to the Preaching, but
it even throws a shadow on the glory of the
Cross; (1 Cor. ii. 1.) for he says,
"I came net with excellency of speech or of
wisdom unto you, lest the cross of Christ
should be made void; (1 Cor. i.
17.) and many other things of the same kind;
because "in knowledge" they were "rude,"
which is also the extremest form of rudeness.
When therefore it was necessary to institute a
comparison in those things which were great, he
compares himself with the Apostles: but when to
show that which appeared to be a deficiency, he
no longer does this, but grapples with the thing
itself and shows that it was a superiority. And
when indeed no necessity urged him, he says that
he is "the least of the Apostles," and not
worthy even of the title; but here again when
occasion called, he says that he is "not a whit
behind the very chiefest Apostles." For he
knew that this would most advantage the
disciples. Wherefore also he adds,
"Nay, in every thing we have made it manifest
among all men to you ward." For here again he
accuses the false Apostles as "walking in
craftiness." (Chap. iv. 2.) And he said
this of himself before also, that he did not
live after the outward appearance, nor preach
"handling the word deceitfully (ibid.) and
corrupting it. But those men were one thing and
appeared another. But not so he. Wherefore
also he every where assumes a high tone, as
doing nothing with a view to men's opinion nor
concealing aught about himself. As he also said
before, "by the manifestation of the truth
commending ourselves to every man's
conscience," (ibid.) so now again he saith
"in every thing we have made it manifest to
you." But what does this mean? 'We are
rude,' he said, 'and do not conceal it: we
receive from some persons and we do not keep it
secret. We receive then from you, and we
pretend not that we do not receive, as they do
when they receive, but we make every thing that
we do manifest unto you;' which was the conduct
of one that both had exceeding confidence in
them, and told them every thing truly.
Wherefore he also calls them witnesses, saying
now, "among all men to you-ward," and also
before, "For we write none other things unto
you, than what ye read or even acknowledge."
(Chap. i. 13.)
Then after he had defended his own conduct he
goes on next to say with severity, Ver. 7.
"Or did I commit a sin in abasing myself that
ye might be exalted?"
And in explanation of this, he adds, Ver.
8. "I robbed other churches, taking wages of
them that I might minister unto you."
What he says is this; 'I lived in
straitness;' for this is the force of "abasing
myself." 'Can you then lay this to my
charge? and do ye therefore lift up yourselves
against me, because I abased myself by
begging, by enduring straits, by suffering, by
hungering, that ye might be exalted?' And how
were they exalted by his being in straits? They
were more edified and were not offended; which
also might [well] be a very great accusation of
them and a reproach of their weakness; that it
was not possible in any other way to lead them on
than by first abasing himself. 'Do ye then lay
it to my charge that I abased myself? But
thereby ye were exalted.' For since he said
even above that they accused him, for that when
present he was lowly, and when absent bold, in
defending himself he here strikes them again,
saying, ' this too was for your sakes.'
"I robbed other churches." Here finally he
speaks reproachfully, but his former words
prevent these from seeming offensive; for he
said, "Bear with me in a little
foolishness:" and before all his other
achievements makes this his first boast. For
this worldly men look to especially, and on this
also those his adversaries greatly prided
themselves. Therefore it is that he does not
first enter on the subject of his perils, nor
yet of his miracles, but on this of his contempt
of money, because they prided themselves on
this; and at the same time he also hints that
they were wealthy. But what is to be admired in
him is this, that when he was able to say that
he was even supported by his own hands, he did
not say this; but says that which especially
shamed them and yet was no encomium on himself,
namely, 'I took from others.' And he did
not say "took," but "robbed," that is,
'I stripped them, and made them poor.' And
what surely is greater, that it was not for
superfluities, but for his necessities, for
when he says 'wages,' he means necessary
subsistence. And what is more grievous yet,
"to minister unto you." We preach to you;
and when I ought to be supported by you, I
have enjoyed this at others' hands. The
accusation is twofold, or rather three-fold;
that when both living amongst them and
ministering to them, and seeking necessary
support, he had others supplying his wants.
Great the excess, of the one negligence, of
the other in zeal! For these sent to him even
when at a great distance, and those did not even
support him when amongst them.
Then because he had vehemently scourged them,
he quietly again relaxes the vehemence of his
rebuke, saying, Ver. 9. "And when I was
present with you, and was in want, I was not a
burden on any man."
For he did not say, 'ye did not give to me,'
but, 'I did not take,' for as yet he spares
them. But nevertheless even in the subduedness
of his language he covertly strikes them again,
for the word, "present," is exceedingly
emphatic, and so is "in want." For that they
might not say, 'what matter then, if you had
[enough]?' he added, "and was in want."
"I was not a burden" on you. Here again he
hits them gently, as making such contributions
reluctantly, as feeling them a burden. Then
comes the reason also, full of accusation and
fraught with jealousy. Wherefore also he
introduced it, not in the way of a leading
point, but as informing them whence and by whom
he was supported, so as to stimulate them
again, in an unsuspicious way, as to the point
of alms-giving; "For the measure of my
want," he says, "the brethren which came from
Macedonia supplied." Seest thou how he
provokes them again, by bringing forward those
that had ministered to him? For inspiring them
first with a desire of knowing who these could
be, when he said, "I robbed other
churches;" he then mentions them also by name;
which would incite them also unto almsgiving.
For he thus persuades those who had been beaten
[by them] in the matter of supporting the
Apostle, not to be also beaten in the succor
they gave to the poor. And he says this also in
his Epistle to the Macedonians themselves,
"For in my necessities ye sent unto me once and
again, even in the beginning of the Gospel;"
(Philipp. iv. 16, 15.) which point
also was a very great commendation of them, that
from the very beginning they shone forth. But
observe how everywhere he mentions his
"necessity," and no where a superfluity. Now
therefore by saying "present," and in "want"
he showed that he ought to have been supported by
the Corinthians; and by the words, "they
supplied the measure of my want," he shows that
he did not so much as ask. And he assigns a
reason which was not the real one. What then is
this? That he had received from others;
"for," says he, "the measure of my want
those that came supplied." 'For this
reason,' he says, 'I was not a burden; not
because I had no confidence in you.' And yet
it is for this latter reason that he so acts,
and he shows it in what follows; but does not
say it plainly, but throws it into the shade,
leaving it to the conscience of his hearers.
And he gives proof of it covertly in what
follows, by saying, "And in every" thing
"I kept myself from being burdensome, and so
will I keep" myself. "For think not," says
he, "that I say these things that I may
receive." Now the words "so will I keep
myself," are severer, if he has not even yet
confidence in them; but once for all had given
up the idea of receiving aught from them. He
shows, moreover, that they even considered this
to be a burden; wherefore he said, "I have
kept myself from being burdensome, and so will
I keep myself." He says this in his former
Epistle also, "I write not this that it may
be so done unto me; for" it were "good for me
rather to die, than that any man should make my
glorying void." (1 Cor. ix. 15.) And
here again, "I have kept myself from being
burdensome unto you, and so will I keep"
myself.
Then, that he may not seem to speak these
things for the sake of winning them on the better
[to do this], he saith, Ver. 10. "As
the truth of Christ is in me." 'Do not think
that I therefore have spoken, that I may
receive, that I may the rather draw you on:
for,' saith he, "as the truth is in me,
"No man shall stop me of this glorying in the
regions of Achaia." For that none should
think again that he is grieved at this, or that
he speaks these things in anger, he even calls
the thing a "glorying." And in his former
Epistle too he dressed it out in like terms.
For so that he may not wound them there either,
he says, "What then is my reward?" "That
when I preach the Gospel, I may make the
Gospel of Christ without charge." (1 Cor.
ix. 18.) And as he there calls it
"reward," so doth he here "glorying," that
they may not be excessively ashamed at what he
said, as if he were asking and they gave not to
him. 'For, what, if even ye would give?'
saith he, 'Yet I do not accept it.' And
the expression, "shall not stop me," is a
metaphor taken from rivers, or from the report,
as if running every where, of his receiving
nothing. 'Ye stop not with your giving this my
freedom of speech.' But he said not, 'ye
stop not,' which would have been too cutting,
but it "no man shall stop me in the regions of
Achaia." This again was like giving them a
fatal blow, and exceedingly apt to deject and
pain them, since they were the only persons he
refused [to take from]. 'For if he made that
his boast, it were meet to make it so every
where: but if he only does so among us,
perchance this is owing to our weakness." Lest
therefore they should so reason and be dejected,
see how he corrects this.
Ver. 11. "Wherefore? because I love you
not? God knoweth."
Quickly [is it done], and by an easy method.
But still, not even so did he rid them of those
charges. For he neither said, 'ye are not
weak,' nor yet, 'ye are strong;' but, "I
love you," which very greatly aggravated the
accusation against them. For the not receiving
from them, because they felt it an exceeding
grievance, was a proof of special love toward
them. So he acted in two contrary ways out of
love; he both did receive, and did not
receive: but this contrariety was on account of
the disposition of the givers. And he did not
say, 'I therefore do not take of you, because
I exceedingly love you,' for this would have
contained an accusation of their weakness and
have thrown them into distress; but he turned
what he said to another reason. What then is
this?
Ver. 12. "That I may cut on occasion from
them that desire an occasion; that wherein they
glory, they may be found even as we."
For since this they sought earnestly, to find
some handle against him, it is necessary to
remove this also. For this is the one point on
which they pique themselves. Therefore that
they might not have any advantage whatever, it
was necessary to set this right; for in other
things they were inferior. For, as I have
said, nothing doth so edify worldly people as
the receiving nothing from them. Therefore the
devil in his craftiness dropped this bait
especially, when desirous to injure them in
other respects. But it appears to me that this
even was in hypocrisy. And therefore he did not
say, 'wherein they have well done,' but
what? "wherein they glory;" which also was as
jeering at their glorying; for they gloried also
of that which they were not. But the man of
noble spirit not only ought not to boast of what
he has not, but not even of what he possesses;
as this blessed saint was wont to do, as the
patriarch Abraham did, saying, "But I am
earth and ashes." (Gen. xviii. 27.)
For since he had no sins to speak of, but shone
with good works; having run about in every
direction and found no very great handle against
himself, he betakes himself to his nature; and
since the name of "earth" is in some way or
other one of dignity, he added to it that of
"ashes." Wherefore also another saith,
"Why is earth and ashes proud?" (Ecclus.
x. 9.)
For tell me not of the bloom of the
countenance, nor of the uplifted neck, nor of
the mantle, and the horse, and the followers;
but reflect where all these things do end, and
put that to them. But and if thou tell me of
what appears to the eye, I too will tell thee
of things in pictures, brighter far than these.
But as we do not admire those for their
appearance, as seeing what their nature is,
that all is clay; so therefore let us not these
either, for these too are but clay. Yea
rather, even before they are dissolved and
become dust, show me this uplifted [neck] a
prey to fever and gasping out life; and then
will I discourse with thee and will ask, What
has become of all that profuse ornament? whither
has that crowd of flatterers vanished, that
attendance of slaves, that abundance of wealth
and possessions? What wind hath visited and
blown all away? Nay, even stretched upon the
bier, he beareth the tokens of that wealth and
that pride; a splendid garment thrown over him,
poor and rich following him forth, the assembled
crowds breathing words of good omen. Surely
this also is a very mockery; howbeit even this
besides is presently proved naught, like a
blossom that perishes. For when we have passed
over the threshold of the city gates, and after
having delivered over the body to the worms,
return, I will ask thee again, where is that
vast crowd gone to? What has become of the
clamor and uproar? where are the torches? where
the bands of women? are not these things,
then, a dream? And what too has become of the
shouts? where are those many lips that cried,
and bade him 'be of good cheer, for no man is
immortal?' These things ought not now to be
said to one that heareth not, but when he made
prey of others, when he was overreaching, then
with a slight change should it have been said to
him, `Be not of good cheer, no man is
immortal; hold in thy madness, extinguish thy
lust;' but `Be of good cheer' is for the
injured party. For to chant such things over
this man now, is but like men exulting over him
and speaking irony; for he ought not for this
now to be of good cheer, but to fear and
tremble.
And if even this advice is now of no use to him
since he has run his course, yet at least let
those of the rich who labor under the same
disease, and follow him to the tomb, hear it.
For although beforehand through the intoxication
of wealth, they have no such thing in mind, yet
at that season when the sight of him that is laid
out even confirms what is said, let them be
sober, let them be instructed: reflecting that
yet a little while and they will come that shall
bear them away to that fearful account, and to
suffer the penalty of their acts of rapacity and
extortion. 'And what is this to the poor?'
saith one. Why, to many this also is a
satisfaction, to see him that hath wronged them
punished. 'But tons it is no satisfaction,
but the escaping suffering ourselves.' I
praise you exceeedingly and approve of you in
that ye exult not over the calamities of others,
but seek only your own safety. Come then, I
will ensure you this also. For if we suffer
evil at the hands of men, we cut off no small
part of our debt by bearing what is done to us
nobly. We receive therefore no injury; for
God reckons the ill-treatment towards our
debt, not according to the principle of justice
but of His loving-kindness; and because He
succored not him that suffered evil. 'Whence
doth this appear?' saith one. The Jews once
suffered evil at the hand of the Babylonians;
and God did not prevent it: but they were
carried away, children and women; yet
afterwards did this captivity become a
consolation to them in respect of their sins.
Therefore He saith to Isaiah, "Comfort ye,
comfort ye My people, ye priests: speak unto
the heart of Jerusalem, for she hath received
of the Lord's hand double for sins." (Is.
xl. 1, 2.) And again; "Grant us peace,
for Thou hast repaid us every thing." (ib.
xxvi. 12, LXX.) And David saith;
"Behold mine enemies, for they are
multiplied; and forgive all my sins." (Ps.
xxv. 19, 18.) And when he bore with
Shimei cursing him, he said, "Let him
alone, that the Lord may see my abasement, and
requite me good for this day." (2 Sam.
xvi.
11, 12.) For when He aideth us not when
we suffer wrong, then most of all are we
advantaged; for He sets it to the account of
our sins, if we bear it thankfully.
So that when thou seest a rich man plundering
spoor, leave him that suffereth wrong, and weep
for the plunderer. For the one putteth off
filth, the other bedaubeth himself with more
filth. Such was the fate of Elisha's servant
in the story of Naaman (2 Kings v. 20,
&c.) For though he took not by violence, yet
he did a wrong; for to get money by deceit is a
wrong. What then befel? With the wrong he
received also the leprosy; and he that was
wronged was benefited, but he that did the wrong
received the greatest possible harm. The same
happens now also in the case of the soul. And
this is of so great force that often by itself it
hath propitiated God; yea though he who
suffereth evil be unworthy of aid; yet when he
so suffers in excess, by this alone he draweth
God unto the forgiveness of himself, and to the
punishment of him that did the wrong. Wherefore
also God said of old to the heathen, "I
indeed delivered them over unto a few things,
but they have set themselves on together unto
evil things;" (Zech. i. 15. LXX.)
they shall suffer ills irremediable. For there
is nothing, no, nothing, that doth so much
exasperate God as rapine and violence and
extortion. And why forsooth? Because it is
very easy to abstain from this sin. For here it
is not any natural desire that perturbeth the
mind, but it ariseth from wilful negligence.
How then doth the Apostle call it, "a root of
evils." (1 Tim. vi. 10.) Why, I say
so too, but this root is from us, and not from
the nature of the things. And, if ye will,let
us make a comparison and see which is the more
imperious, the desire of money or of beauty;
for that which shall be found to have struck down
great men is the more difficult to master. Let
us see then what great man the desire of money
ever got possession of. Not one; only of
exceeding pitiful and abject persons, Gehazi,
Ahab, Judas, the priests of the Jews: but
the desire for beauty overcame even the great
prophet David. And this I say, not as
extending forgiveness to those who are conquered
by such a lust, but rather, as preparing them
to be watchful. For when I have shown the
strength of the passion, then, most
especially, I show them to be deprived of every
claim to forgiveness. For if indeed thou hadst
not known the wild beast, thou wouldest have
this to take refuge in; but now, having known,
yet falling into it, thou wilt have no excuse.
After him, it took possession of his son still
more completely. And yet there was never man
wiser than he, and all other virtue did he
attain; still, however, he was seized so
violently by this passion, that even in his
vitals he received the wound. And the father
indeed rose up again and renewed the struggle,
and was crowned again; but the son showed
nothing of the kind.
Therefore also Paul said, "It is better to
marry than to burn:" (1 Cor. vii. 9.)
and Christ, "He that is able to receive it,
let him receive it." (Matt. xiv. 12.)
But concerning money He spake not so, but,
"whoso hath forsaken" his goods "shall receive
an hundredfold. " (ib. 29.) 'How
then,' saith one, 'did He say of the rich,
that they shall hardly obtain the kingdom?'
Again implying their weakness of character; not
the imperiousness of money, but their utter
slavery. And this is evident also from the
advice which Paul gave. For from that lust he
leads men quite away, saying. "But they that
desire to be rich fall into temptation;" (1
Tim. vi. 9.) but in the case of the other
not so; but having separated them "for a
season" only, and that by "consent," he
advises to 'come together again' (1 Cor.
vii. 5.) For he feared the billows of lust
lest they should occasion a grievous shipwreck.
This passion is even more vehement than anger.
For it is not possible to feel anger when there
is nothing provoking it, but a man cannot help
desiring even when the face which moveth to it is
not seen. Therefore this passion indeed He did
not cut off altogether, but added the words,
"without a cause." (Matt. v. 22. )
Nor again did He abolish all desire, but only
that which is unlawful, for he saith,
"Nevertheless, because of desires, let every
man have his own wife." (1 Cor. vii.
2.) But to lay up treasure He allowed not,
either with cause or without. For those
passions were implanted in our nature for a
necessary end; desire, for the procreation of
children, and anger, for the succor of the
injured, but desire of money not so. Therefore
neither is the passion natural to us. So then
if thou art made captive by it, thou wilt suffer
so much the more the vilest punishment.
Therefore surely, it is, that Paul,
permitting even a second marriage, demands in
the case of money great strictness, saying,
"Why not rather take wrong? why not rather be
defrauded?" (1 Cor. vi. 7.) And when
treating of virginity, he says, "I have no
commandment," (ib. vii. 25.)and "I
speak this for your profit, not that I may cast
a snare upon you;" (ib. 35.) but when his
discourse is of money, he says, "Having
raiment and food, let us be therewith
content." (1 Tim. vi. 8. ) `How then
is it,' saith one, ' that by this, more than
the other, are many overcome?' Because they
stand not so much on their guard against it as
against lasciviousness and fornication; for if
they had thought it equally dangerous, they
would not, perhaps, have been made its
captives. So also were those wretched virgins
cast out of the bridechamber, because that,
having struck down the great adversary, they
were wounded by one weaker, and who was
nothing. (Mat. xxv. 1, &c.) Besides
this, one may say further, that if any,
subduing lust, is overcome by money, often he
does not in fact subdue lust, but has received
from nature the gift of suffering no great
uneasiness of that sort; for all are not equally
inclined to it. Knowing then these things, and
revolving frequently with ourselves the example
of the virgins, let us shun this evil wild
beast. For if virginity profited them nothing,
but after countless toils and labors they
perished through the love of money, who shall
deliver us if we fall into this passion?
Wherefore I beseech you to do all you can,
both that ye be not taken captive by it, and
that if taken, ye continue not in captivity,
but break asunder those hard bonds. For so
shall we be able to secure a footing in heaven
and to obtain the countless good things;
whereunto may all we attain, through the grace
and love towards men of our Lord Jesus
Christ, with Whom to the Father, with the
Holy Ghost, be glory, might, honor, now and
for ever, and world without end. Amen.
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