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1 COR. IV. 10.
"We are fools for Christ's sake :" (For
it is necessary from this point to resume our
discourse:) "but ye are wise in Christ: we
are weak, but ye are strong: ye have glory,
but we have dishonor."
HAVING filled his speech with much severity
which conveys a sharper blow than any direct
charge and having said, "Ye have reigned
without us;" and "God hath set forth us
last, as men doomed to death" he shows by what
comes next how they are "doomed to death;"
saying, We are fools, and weak, and
despised, and hunger, and thirst, and are
naked, and are buffeted, and have no certain
dwelling place, and toil, working with our own
hands:" which were very signs of genuine
teachers and apostles. Whereas the others
prided themselves on the things which are
contrary to these, on wisdom, glory, wealth,
consideration.
Desiring therefore to take down their
self-conceit and to point out that in respect of
these things, so far from taking credit to
themselves, they ought rather to be ashamed; he
first of all mocks them, saying, "Ye have
reigned without us." As if he had said, "My
sentence is that the present is not a time of
honor nor of glory, which kind of things you
enjoy, but of persecution and insult, such as
we are suffering. If however it be not so; if
this rather be the time of remuneration: then as
far as I see," (but this he saith in
irony,) "ye, the disciples, for your part
have become no less than kings: but we the
teachers and apostles, and before all entitled
to receive the reward, not only have fallen very
far behind you, but even, as persons doomed to
death, that is, condemned convicts, spend our
lives entirely in dishonors, and dangers, and
hunger: yea insulted as fools, and driven
about, and enduring all intolerable things."
Now these things he said that he might hereby
cause them also to consider, that they should
zealously seek the condition of the Apostles;
their dangers and their indignities, not their
honors and glories. For these, not the other,
are what the Gospel requires. But to this
effect he speaks not directly, not to shew
himself disagreeable to them: rather in a way
characteristic of himself he takes in hand this
rebuke. For if he had introduced his address in
a direct manner, he would have spoken thus;
"Ye err, and are beguiled, and have swerved
far from the apostolical mode of instruction.
For every apostle and minister of Christ ought
to be esteemed a fool, ought to live in
affliction and dishonor; which indeed is our
state: whereas you are in the contrary case."
But thus might his expressions have offended
them yet more, as containing but praises of the
Apostles; and might have made them fiercer,
censured as they were for indolence and vainglory
and luxuriousness. Wherefore he conducts not
his statement in this way, but in another, more
striking but less offensive; and this is why he
proceeds with his address as follows, saying
ironically, "But ye are strong and
honorable;" since, if he had not used irony,
he would have spoken to this effect; "It is
not possible that one man should be esteemed
foolish, and another wise; one strong, and
another weak; the Gospel requiring both the one
and the other. For if it were in the nature of
things that one should be this, and another
that, perchance there might be some reason in
what you say. But now it is not permitted,
either to be counted wise, or honorable, or to
be free from dangers. If otherwise, it follows
of necessity that you are preferred before us in
the sight of God; you the disciples before us
the teachers, and that after our endless
hardships." If this be too bad for anyone to
say, it remains for you to make our condition
your object.
And "let no one," saith he, "think that I
speak only of the past:"
Ver. 11. "Even unto this present hour we
both hunger and thirst and are naked." Seest
thou that all the life of Christians must be
such as this; and not merely a day or two? For
though the wrestler who is victorious in a single
contest only, be crowned, he is not crowned
again if he suffer a fall.
"And hunger;" against the luxurious. "And
are buffeted;" against those who are puffed
up. "And have no certain dwelling-place;"
for we are driven about. "And are naked;"
against the rich.
Ver. 12. "And labor;" now against the
false apostles who endure neither toil nor
peril, while they themselves receive the
fruits. "But not so are we," saith he:
"but together with our perils from without, we
also strain ourselves to the utmost with
perpetual labor. And what is still more, no
one can say that we fret at these things, for
the contrary is our requital to them that so deal
with us: this, I say, is the main point, not
our suffering evil, for that is common to all,
but our suffering without despondency or
vexation. But we so far from desponding are
full of exultation. And a sure proof of this is
our requiting with the contrary those who do us
wrong."
Now as to the fact that so they did, hear what
follows.
[Ver. 12, 13.] "Being reviled, we
bless; being persecuted, we endure; being
defamed, we entreat; we are made as the filth
of the world." This is the meaning of "fools
for Christ's sake." For whoso suffers wrong
and avenges not himself nor is vexed, is
reckoned a fool by the heathen; and dishonored
and weak. And in order that he might not render
his speech too unpalatable by referring the
sufferings he was speaking of to their city,
what saith he? "We are made the filth,"
not, "of your city," but, "of the world."
And again, "the off-scouring of all men;"
not of you alone, but of all. As then when he
is discoursing of the providential care of
Christ, letting pass the earth, the heaven,
the whole creation, the Cross is what he brings
forward; so also when he desires to attract them
to himself hurrying by all his miracles, he
speaks of his sufferings on their account. So
also it is our method when we be injured by any
and despised, whatsoever we have endured for
them, to bring the same forward.
"The offscouring of all men, even until
now." This is a vigorous blow which he gave at
the end, "of all men;" "not of the
persecutors only," saith he, "but of those
also for whom we suffer these things: Oh
greatly am I obliged to them." It is the
expression of one seriously concerned; not in
pain himself, but desiring to make them feel,
(plhxai)that he who hath innumerable complaints
to make should even salute them. And therefore
did Christ command us to bear insults meekly
that we might both exercise ourselves in a high
strain of virtue, and put the other party to the
more shame. For that effect one produces not so
well by reproach as by silence, Ver. 14.
Then since he saw that the blow could not well
be borne, he speedily heals it; saying, "I
write not these things to shame you, but to
admonish you as my beloved children." "For
not as abashing you," saith he, "do I speak
these things." The very thing which by his
words he had done, this he says he had not
done: rather he allows that he had done it, not
however with an evil and spiteful mind. Why,
this mode of soothing is the very best, if we
should say what we have to say and add the
apology from our motive. For not to speak was
impossible, since they would have remained
uncorrected: on the other hand, after he had
spoken, to leave the wound untended, were
hard. Wherefore along with his severity he
apologizes: for this so far from destroying the
effect of the knife, rather makes it sink deeper
in, while it moderates the full pain of the
wound. Since when a man is told that not in
reproach but in love are these things said, he
the more readily receives correction.
However, even here also is great severity, and
a strong appeal to their sense of shame,
(entroph)
in that he said not, "As a master" nor yet
"as an apostle," nor yet "as having you for
my disciples; (which had well suited his claims
on them;) but, "as my beloved children
admonish you. And not simply, children; but,
"longed after." "Forgive me," saith he.
"If anything disagreeable has been said, it
all proceeds of love." And he said not, "I
rebuke" but "I admonish." Now, who would
not bear with a father in grief, and in the act
of giving good advice?
Wherefore he did not say this before, but after
he had given the blow.
"What then?" some might say; "Do not other
teachers spare us?" "I say not so, but,
they carry not their forbearance so far." This
however he spake not out at once, but by their
professions and titles gave indication of it;
"Tutor" and "Father" being the terms which
he employs.
Ver. 15. "For though," saith he, "ye
have ten thousand tutors in Christ, yet have ye
not many fathers." He is not here setting
forth his dignity, but the exceeding greatness
of his love. Thus neither did he wound the
other teachers: since he adds the clause, "in
Christ:" but rather soothed them, designating
not as parasites but as tutors those among them
who were zealous and patient of labor: and also
manifested his own anxious care of them. On
this account he said not, "Yet not many
masters," but, "not many fathers." So
little was it his object to set down any name of
dignity, or to argue that of him they had
received the greater benefit: but granting to
the others the great pains they had taken for the
Corinthians, (for that is the force of the
word Tutor,)the superiority in love he
reserves for his own portion: for that again is
the force of the word Father.
And he saith not merely, No one loves you so
much; a statement which admired not of being
called in question; but he also brings forward a
real fact. What then is this? "For in
Christ Jesus I begat you through the Gospel.
In Christ Jesus." Not unto myself do I
impute this. Again, he strikes at those who
gave their own names to their teaching. For
"ye," saith he, "are the seal of mine
Apostleship." And again, "I planted:"
and in this place, "I begat." He said not,
"I preached the word," but, "I begat;"
using the words of natural relationship. (tois
ths fusews onomasi) For his one care at the
moment was, to shew forth the love which he had
for them. "For they indeed received you from
me, and led you on; but that you are believers
at all came to pass through me." Thus,
because he had said, "as children;" lest you
should suppose that the expression was flattery
he produces also the matter of fact.
Ver. 16. "I beseech you, be ye imitators
of me, as I also am of Christ." (kaqwskagw
Xristou, omitted in our version: the Vulgate
has it, see c. xi. 1.) Astonishing! How
great is our teacher's boldness of speech! How
highly finished the image, when he can even
exhort others hereunto! Not that in
self-exaltation he doth so, but implying that
virtue is an easy thing. As if he had said,
"Tell me not, 'I am not able to imitate
thee. Thou art a Teacher, and a great one.'
For the difference between me and you is not so
great as between Christ and me: and yet I have
imitated Him."
On the other hand, writing to the Ephesians,
he interposes no mention of himself, but leads
them all straight to the one point, "Be ye
imitators of God," is his word. (Eph. v.
1.) But in this place, since his discourse
was addressed to weak persons, he puts himself
in by the way.
And besides, too, he signifies that it is
possible even thus to imitate Christ. For he
who copies the perfect impression of the seal,
copies the original model.
Let us see then in what way he followed
Christ: for this imitation needs not time and
art, but a steady purpose alone. Thus if we go
into the study of a painter, we shall not be
able to copy the portrait, though we see it ten
thousand times. But to copy him we are enabled
by hearing alone. Will ye then that we bring
the tablet before you and sketch out for you
Paul's manner of life? Well, let it be
produced, that picture far brighter than all the
images of Emperors: for its material is not
boards glued together, nor canvass stretched
out; but the material is the work of God:
being as it is a soul and a body: a soul, the
work of God, not of men; and a body again in
like wise.
Did you utter applause here? Nay, not here is
the time for plaudits; but in what follows: for
applauding, I say, and for imitating too: for
so far we have but the material which is common
to all without exception: inasmuch as soul
differs not from soul in regard of its being a
soul: but the purpose of heart shews the
difference. For as one body differs not from
another in so far as it is a body, but Paul's
body is like every one's else, only dangers
make one body more brilliant than another: just
so is it in the case of the soul also.
Suppose then our tablet to be the soul of
Paul: this tablet was lately lying covered with
soot, full of spider's webs; (for nothing can
be worse than blasphemy;) but when He :came
who transformeth all things, and saw that not
through indolence or sluggishness were his lines
so drawn but through inexperience and his not
having the tints (ta anqh) of true piety:
(for zeal indeed he had, but the colors were
not there; for he had not "the zeal according
to knowledge:") He gives him the tint of the
truth, that is, grace: and in a moment he
exhibited the imperial image. For having got
the colors and learnt what he was ignorant of,
he waited no time, but forthwith appeared a most
excellent artist. And first he shews the head
of the king, preaching Christ; then also the
remainder of the body; the body of a perfect
Christian life. Now painters we know shut
themselves up and execute all their works with
great nicety and in quiet; not opening the doors
to any one: but this man, setting forth his
tablet in the view of the world, in the midst of
universal opposition, clamor, disturbance, did
under such circumstances work out this Royal
Image, and was not hindered. And therefore he
said, "We are made a spectacle unto the
world;" in the midst of earth, and sea, and
the heaven, and the whole habitable globe, and
the world both material and intellectual, he was
drawing that portrait of his.
Would you like to see the other parts also
thereof from the head downwards? Or will ye
that from below we carry our description
upwards? Contemplate then a statue of gold or
rather of something more costly than gold, and
such as might stand in heaven; not fixed with
lead nor placed in one spot, but hurrying from
Jerusalem even unto Illyricum, (Rom. xv.
19.) and setting forth into Spain, and
borne as it were on wings over every part of the
world. For what could be more "beautiful"
than these "feet" which visited the whole earth
under the sun? This same "beauty" the prophet
also from of old proclaimeth, saying, (Is.
LII. 7.) "How beautiful are the feet of
them that preach the Gospel of peace!" Hast
thou seen how fair are the feet? Wilt thou see
the bosom too? Come, let me shew thee this
also, and thou shalt behold it far more splendid
than these beautiful, yea even than the bosom
itself of the ancient lawgiver. For Moses
indeed carried tablets of stone: but this man
within him had Christ Himself: it was the very
image of the King which he bore.
For this cause he was more awful than the Mercy
Seat and the Cherubim. For no such voice went
out from them as from hence; but from them it
talked with men chiefly about things of sense,
from the tongue of Paul on the other hand about
the things above the heavens. Again, from the
Mercy Seat it spake oracles to the Jews
alone; but from hence to the whole world: and
there it was by things without life; but here by
a soul instinct with virtue.
This Mercy Seat was brighter even than
heaven, not shining forth with variety of stars
nor with rays from the sun, but the very Sun of
righteousness was there, and from hence He sent
forth His rays. Again, from time to time in
this our heaven, any cloud coursing over at
times makes it gloomy; but that bosom never had
any such storm sweeping across it. Or rather
there did sweep over it many storms and oft: but
the light they darkened not; rather in the midst
of the temptation and dangers the light shone
out. Wherefore also he himself when bound with
his chain kept exclaiming, (2 Tim. ii.
9.) "The word of God is not bound." Thus
continually by means of that tongue was It
sending forth its rays. And no fear, no danger
made that bosom gloomy. Perhaps the bosom seems
to outdo the feet; however, both they as feet
are beautiful, and this as a bosom.
Wilt thou see also the belly with its proper
beauty? Hear what he saith about it, (ch.
viii. 13. ) "If meat make my brother to
stumble, I will eat no flesh while the world
standeth: (Rom. xiv. 21.) It is good
neither to eat flesh nor to drink wine, nor
anything whereby thy brother stumbleth, or is
offended, or is made weak: (ch. vi. 13)
Meats for the belly and the belly for meats."
What can be more beautiful in its kind than this
belly thus instructed to be quiet, and taught
all temperance, and knowing how both to hunger
and be famished, and also to suffer thirst?
For as a well-trained horse with a golden
bridle, so also did this walk with measured
paces, having vanquished the necessity of
nature. For it was Christ walking in it. Now
this being so temperate, it is quite plain that
the whole body of vice besides was done away.
Wouldst thou see the hands too? those which he
now hath? Or wouldest thou rather behold first
their former wickedness? (Acts viii. 3.)
"Entering (this very man) into the houses,
he haled," of late, "men and women," with
the hands not of man, but of some fierce wild
beast. But as soon as he had received the
colors of the Truth and the spiritual
experience, no longer were these the hands of a
man, but spiritual; day by day being bound with
chains. And they never struck any one, but
they were stricken times without number. Once
even a viper (Acts xxviii. 3, 5.)
reverenced those hands: for they were the hands
of a human being no longer; and therefore it did
not even fasten on them.
And wilt thou see also the back, resembling as
it does the other members? Hear what he saith
about this also. (2 Cor. xi. 24,
25.) "Five times I received of the Jews
forty stripes save one; thrice was I beaten
with rods, once was I stoned, thrice I
suffered shipwreck, a night and a day I have
been in the deep."
But lest we too should fall into an interminable
deep, and be carried away far and wide, going
over each of his members severally; come let us
quit the body and look at another sort of
beauty, that, namely, which proceeds from his
garments; to which even devils shewed
reverence; and therefore both they made off,
and diseases took flight. And wheresoever Paul
happened to shew himself, they all retired and
got out of the way, as if the champion of the
whole world had appeared. And as they who have
been often wounded in war, should they see but
some part of the armor of him thai wounded them
feel a shuddering; much in the same way the
devils also, at sight of "handkerchiefs" only
were astonied. Where be now the rich, and they
that have high thoughts about wealth? Where
they who count over their own titles and their
costly robes? With these things if they compare
themselves, it will be clay in their sight and
dirt, all they have of their own. And why
speak I of garments and golden ornaments?
Why, if one would grant me the whole world in
possession, the mere nail of Paul I should
esteem more powerful than all that dominion: his
poverty than all luxury: his dishonor, than all
glory: his nakedness than all riches: no
security would I compare with the buffering of
that sacred head: no diadem, with the stones to
which he was a mark. This crown let us long
for, beloved: and if persecution be not now,
let us mean while prepare ourselves. For
neither was he of whom we speak glorious by
persecutions alone: for he said also, (1
Cor. ix. 27. upopiezw rec. text,
upwpiazw) "I keep under my body;" now in
this one may attain excellence without
persecutions. And he exhorted not to (Rom.
xiii. 14.) "make provision for the flesh to
fulfill the lusts thereof." And again, (1
Tim. vi. 8.) "Having food and covering,
let us be therewith content." For to these
purposes we have no need of persecutions. And
the wealthy too he sought to moderate, saying,
(Ibid. 9.) "They that desire to be rich
fall into temptation."
If therefore we also thus exercise ourselves,
when we enter into the contest we shall be
crowned: and though there be no persecution
before us, we shall receive for these things
many rewards. But if we pamper the body and
live the life of a swine, even in peace we shall
often sin and bear shame.
Seest thou not with whom we wrestle? With the
incorporeal powers. How then, being ourselves
flesh, are we to get the better of these? For
if wrestling with men one have need to be
temperate in diet, much more with evil spirits.
But when together with fulness of flesh we are
also bound down to wealth, whence are we to
overcome our antagonists? For wealth is a
chain, a grievous chain, to those who know not
how to use it; a tyrant savage and in human,
imposing all his commands by way of outrage on
those who serve him. Howbeit, if we will,
this bitter tyranny we shall depose from its
throne, and make it yield to us, instead of
commanding. How then shall this be? By
distributing our wealth unto all. For so long
as it stands against us, each single handed,
like any robber in a wilderness it works all its
bad ends: but when we bring it forth among
others, it will master us no more, holden as it
will be in chains, on all sides, by all men.
And these things I say, not because riches are
a sin: the sin is in not distributing them to
the poor, and in the wrong use of them. For
God made nothing evil but all things very good;
so that riches too are good; i.e. if they do
not master their owners; if the wants of our
neighbors be done away by them. For neither is
that light good which instead of dissipating
darkness rather makes it intense: nor should I
call that wealth, which instead of doing away
poverty rather increases it. For the rich man
seeks not to take from others but to help
others: but he that seeks to receive from others
is no longer rich, but is emphatically poor.
So that it is not riches that are an evil, but
the needy mind which turns wealth into poverty.
These are more wretched than those who ask alms
in the narrow streets, carrying a wallet and
mutilated in body. I say, clothed in rags as
they are, not so miserable as those in silks and
shining garments. Those who strut in the
market-place are more to be pitied than those
who haunt the crossings of the streets, and
enter into the courts, and cry from their
cellars, and ask charity. For these for their
part do utter praises to God, and speak words
of mercy and a strict morality. And therefore
we pity them, and stretch out the hand, and
never find fault with them. But those who are
rich to bad purpose; cruelty and inhumanity,
ravening and satanical lust, are in the words
they belch out. And therefore by all are they
detested and laughed to scorn. Do but
consider; which of the two among all men is
reckoned disgraceful, to beg of the rich or the
poor. Every one, I suppose, sees it at
once:--of the poor. Now this, if you mark
it, is what the rich do; for they durst not
apply to those who are richer than themselves:
whereas those who beg do so of the wealthy: for
one beggar asks not alms of another, but of a
rich man; but the rich man tears the poor in
pieces.
Again tell me, which is the more dignified, to
receive from those who are willing and are
obliged to you, or when men are unwilling, to
compel and tease them? Clearly not to trouble
those who are unwilling. But this also the rich
do: for the poor receive from willing hands,
and such as are obliged to them; but the rich
from persons unwilling and repugnant, which is
an indication of greater poverty. For if no one
would like so much as to go to a meal, unless
the inviter were to feel obliged to the guest,
how can it be honorable to take one's share of
any property by compulsion? Do We not on this
account get out of the way of dogs and fly from
their baying, because by their much besetting
they fairly force us off? This also our rich
men do.
"But, that fear should accompany the gift, is
more dignified." Nay, this is of all most
disgraceful. For he who moves heaven and earth
about his gains, who can be so laughed to scorn
as he? For even unto dogs, not seldom,
through fear, we throw whatever we had hold of.
Which I ask again, is more disgraceful? that
one clothed with rags should beg, or one who
wears silk?
Thus when a rich man pays court to old and poor
persons, so as to get possession of their
property, and this when there are children,
what pardon can he deserve?
Further: If you will, let us examine the very
words; what the rich beggars say, and what the
poor What then saith the poor man? "That he
who giveth alms will never have to give by
measure (metriasei perhaps corrupt: conj.
peinasei, "will never hunger); that he is
giving of what is God's: that God is loving
unto men, and recompenses more abundantly; all
which are words of high morality, and
exhortation, and counsel. For he recommends
thee to look unto the Lord, and he takes away
thy fear of the poverty to come. And one may
perceive much instruction in the words of those
who ask alms: but of what kind are those of the
rich? Why, of swine, and dogs, and wolves,
and all other wild beasts. For some of them
discourse perpetually on banquets, and dishes,
and delicacies, and wine of all sorts, and
ointments, and vestures, and all the rest of
that extravagance. And others about the
interest of money and loans. And making out
accounts and increasing the mass of debts to an
intolerable amount, as if it had begun in the
time of men's fathers or grandfathers, one they
rob of his house, another of his field, and
another of his slave, and of all that he has.
Why should one speak of their wills, which are
written in blood instead of ink? For either by
surrounding them with some intolerable danger,
or else bewitching them with some paltry
promises, whomsoever they may see in possession
of some small property, those they persuade to
pass by all their relations, and that oftentimes
when perishing through poverty, and instead of
them to enter their own names. Is there any
madness and ferocity of wild beasts of any sort
which these things do not throw into the shade?
Wherefore I beseech you, all such wealth as
this let us flee, disgraceful as it is and in
deaths abundant; and let us obtain that which is
spiritual, and let us seek after the treasures
in the heavens. For whoso possess these, they
are the rich, they are the wealthy, both here
and there enjoying things; even all things.
Since whoso will be poor, according to the word
of God, has all men's houses opened to him.
For unto him that for God's sake has ceased to
possess any thing, every one will contribute of
his own. But whoso will hold a little with
injustice, shutteth the doors of all against
him. To the end, then, that we may attain
both to the good things here and to those which
are there, let us choose the wealth which cannot
be removed, that immortal abundance: which may
God grant us all to obtain, through the grace
and loving-kindness of our Lord Jesus
Christ,
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