|
1 COR. XVI. 10.
Now if Timothy come to you, see that he be
with you without fear.
PERHAPS some one may think there is
something unworthy of Timothy's courage in this
piece of advice. But not on Timothy's account
is this said, but for the hearers' sake: lest
by their design against him they should hurt
themselves: since he for his part had his
station always in the way of dangers.
"For as a child serveth a father," saith he,
"so he served with me in furtherance of the
Gospel." (Phil. ii. 22.) But lest
from boldness towards the disciple they should
proceed also to the teacher, and become worse,
he checks them from afar off, saying, "that he
may be with you without fear;" that is, that
none of those desperate persons rise up against
him. For he intended perhaps to rebuke them
about the things concerning which Paul also had
written: and indeed Paul professed to send him
for this very reason. "For I have sent
Timothy unto you," saith he, (c. iv.
17.) "who shall put you in remembrance of my
ways in Christ even as I teach every where in
every Church." In order then that they might
not through confidence in their high birth and
wealth, and the support of the people, and the
wisdom from without, attack him and spit upon
him and plot against him, being grieved at the
reproofs which came from him; or lest in revenge
for the teacher's rebuke they should demand
satisfaction of him, so punishing the other;
therefore he saith, "that he be without fear
with you." As if he had said, "Tell me not
of those who are without, the Gentiles and
unbelievers. It is your part that I require,
you for whom also the whole Epistle was
composed," the persons also whom in the
beginning and the outset he had frightened.
Wherefore he saith, "with you."
Then in virtue of his ministry he sets him forth
as a person to be fully trusted; saying "For
the work of the Lord he worketh." That is;
"look not," saith he, "to this, his not
being rich, namely, nor highly educated, nor
old: but what commands are laid upon him, what
work he is doing. 'For the work of the Lord
he worketh.'" And this serves him instead of
all nobility and wealth and age and wisdom.
And he is not content with this, but adds,
"Even as I also." And some way above,
"Who is my beloved son and faithful in the
Lord; he shall put you in remembrance of my
ways in Christ." Seeing then that he was both
young, and had been singly entrusted with the
improvement of so numerous a people, both of
which things tended to bring him into contempt,
he adds, as we might expect, Ver. 11.
"Let no one therefore despise him." And not
this only doth he demand of them, but also
greater honor; wherefore also he saith, "but
set him forward in peace;" that is, without
fear; causing no fightings or contentions, no
enmities or hatreds, but rendering all
subjection as to a teacher.
"That he may come unto me: for I expect him
with the brethren." This also was the language
of one that would alarm them. That is, in
order that they might become more considerate,
as knowing that all would be told him whatever
Timothy's treatment might be, he adds
therefore, "for I expect him." And
besides, hereby he both shows that Timothy is
worthy of their confidence; since being on the
point of departing he waits for him; and also
signifies the love which he hath towards them,
it appearing that for their sakes he sent away
one so useful to him.
Vet. 12. "But as touching Apollos the
brother, I besought him much to come unto you
with the brethren."
This man appears to have been both
well-educated and also older than Timothy.
Lest they should say then, "For what possible
reason did he not send the man grown, but the
youth instead of him?" observe how he softens
down this point also, both calling him a
brother, and saying that he had besought him
much. For lest he should seem to have held
Timothy in higher honor than him and to have
exalted him more, and on this account not to
have sent him, and cause their envy to burst out
more abundantly, he adds, "I besought him
much to come." What then: did not the other
yield nor con sent? did he resist and show
himself contentious? He saith not this, but
that he might not excite prejudice against him,
and also might make excuse for himself, he
saith, "and it was not at all his will to come
now." Then to prevent their saying that all
this was an excuse and pretence, he added,
"but he will come to you when he shall have
opportunity." This was both an excuse for
him, and a refreshment to them who desired to
see him, by the hope which it gave of his
coming.
Afterwards indicating that not in the teachers
but in themselves they ought to have their hopes
of salvation, he saith, Ver. 13. "Watch
ye, stand fast in the faith."
Not in the wisdom which is without: for there
it is not possible to stand, but to be borne
along; even as" in the faith" ye may"
stand." "Quit you like men, be strong."
"Let all that ye do be done in love." Now in
saying these things, he seems indeed to advise;
but he is reprimanding them as indolent.
Wherefore he saith, "Watch," as though they
slept; "Stand," as though they were rocking
to and fro: "Quit you like men," as though
they were playing the coward: "Let all that ye
do be done in love," as though they were in
dissensions. And the first caution refers to
the deceivers, viz., "Watch," "stand:"
the next, to those who plot against us, "Quit
you like men:" the third, to those who make
parties and endeavor to distract, "Let all
that ye do be done in love;" which thing is
"the bond of perfectness," and the root and
fountain of all blessings.
But what means, "All things in love?"
"Whether any one rebuke," saith he, "or
rule or be ruled, or learn or teach, let all be
in love:" since in fact all the things which
have been mentioned arose from neglect of it.
For if this had not been neglected, they would
not have been puffed up, they would not have
said, "I am of Paul, and I of Apollos."
If this had existed, they would not have gone
to law before heathens, or rather they would not
have gone to law at all. If this had existed,
that notorious person would not have taken his
father's wife: they would not have despised the
weak brethren; there would have been no factions
among them; they would not have been
vain-glorious about their gifts. Therefore it
is that he saith, "Let all things be done in
love."
Ver. 15. "Now I beseech you,
brethren;--ye know the house of Stephanas,
that it is the first-fruits of Achaia, and
that they have set themselves to minister unto
the saints."
In the beginning too he mentions this man,
saying, "I baptized also the home of
Stepharias:" and now he speaks of him as "the
first-fruits" not of Corinth only, but also
of all Greece. And this too is no small
encomium that he was the first to come to
Christ. Wherefore also in the Epistle to the
Romans, praising certain persons on this
account, he said, "Who also were in Christ
before me." (Rom. xvi. 7.) And he said
not, that they were the first who believed, but
were the "first-fruits;" implying that
together with their faith they showed forth also
a most excellent life, in every way proving
themselves worthy, as in the case of fruits.
For so the first-fruits ought to be better than
the rest of those things whereof they are the
first-fruits: a kind of praise which Paul hath
attributed to these also by this expression:
namely, that they not only had a genuine faith,
as I was saying, but also they exhibited great
piety, and the climax of virtue, and liberality
in alms-giving.
And not from hence only, but from another topic
likewise he indicates their piety, i.e., from
their having filled their whole house also with
godliness.
And that they flourished in good works also, he
declares by what follows, saying, "They have
set themselves to minister unto the saints."
Hear ye, how vast are the praises of their
hospitality? For he did not say, "they
minister," but, "have set themselves:" this
kind of life they have chosen altogether, this
is their business in which they are always busy.
"That ye also be in subjection unto such, that
is, "that ye take a share with them both in
expenditure of money, and in personal service:
that ye be partakers with them." For both to
them the labor will be light when they have
comrades, and the results of their active
benevolence will extend to more.
And he said not merely, "be
fellow-helpers," but added, "whatsoever
directions they give, obey;" implying the
strictest obedience. And that he might not
appear to be favoring them, he adds, "and to
every one that helpeth. in the work and
laboreth." "Let this," saith he, "be a
general rule: for I do not speak about them
individually, but if there be any one like
them, let him also have the same advantages."
And therefore when he begins to commend, he
calls upon themselves as witnesses, saying,
"I beseech you, ye know the house of
Stephanas." "For ye also yourselves are
aware," saith he, "how they labor, and have
no need to learn from us."
Ver. 17. "But I was glad of the coming of
Stephanas and Fortunatus and Achaicus, for
that which was lacking on your part they
supplied."
Ver. 18. "For they refreshed my spirit and
yours."
Thus, since it was natural for them to be
greatly irritated against these persons, for it
was they who had come and showed him all about
the division, inasmuch as by them also they had
written the questions about the virgins, and
about the married persons:--mark how he
softened them down; both in the beginning of his
Epistle by saying, "For it hath been
signified unto me by them which are of the house
of Chloe;" thus at once concealing these and
bringing forward the others: (for it should
seem that the latter had given their information
by means of the former:) and in this place
again, "They have supplied your lack, and
refreshed my spirit and yours:" signifying that
they had come instead of all, and had chosen to
undertake so great a journey on their behalf.
How then may this, their peculiar praise,
become common? "If you will solace me for what
was wanting on your part by your kindness towards
them; if you will honor, if you will receive,
them, if you will communicate with them in doing
good." Wherefore he saith, "Acknowledge ye
then them that are such." And while praising
those that came, he embraces also the others in
his praise, the senders together with the sent:
where he saith, "'They refreshed my spirit
and yours, therefore acknowledge such as
these,' because for your sakes they left
country and home." Dost thou perceive his
consideration? He implies that they had obliged
not Paul only, but the Corinthians likewise,
in that they bore about in themselves the whole
city. A thing which both added credit to them,
and did not allow the others to sever themselves
from them, inasmuch as in their persons they had
presented themselves to Paul.
Ver. 19. "All the Churches of Asia
salute you." He is continually making the
members combine and cleave together in one by
means of the salutation.
"Aquila and Priscilla salute you much in the
Lord;--for with them he was lodging, being a
tent-maker--"with the Church which is in
their house." This thing too is no small
excellency, that they had made their very house
a Church.
Ver. 20. "All the brethren salute you.
Salute one another with an holy kiss" This
addition of the "holy kiss" he makes only
here. What may the reason be? They had been
widely at variance with one another on account of
their saying, "I am of Paul, and I of
Apollos, and I of Cephas, and I of
Christ;" on account of "one being hungry,
and another drunken;" on account of their
having contentions and jealousies and suits.
And from the gifts there was much envying and
great pride. Having then knit them together by
his exhortation, he naturally bids them use the
holy kiss also as a means of union: for this
unites, and produces one body. This is holy,
when free from deceit and hypocrisy.
Ver. 22. "The salutation of me Paul with
mine own hand;" intimates that the Epistle was
composed with great seriousness; and therefore
he added, Ver. 22. "If any man love not
our Lord Jesus Christ, let him be
anathema."
By this one word he strikes fear into all:
those who made their members the members of an
harlot; those who put stumbling blocks in the
way of their brethren by the things offered in
sacrifice unto idols; those who named themselves
after men; those who refuse to believe the
resurrection. And he not only strikes fear,
but also points out the way of virtue and the
fountain of vice, viz. that as when our love
towards Him hath become intense, there is no
kind of sin but is extinguished and cast out
thereby; so when it is too weak, it causes the
same to spring up.
"Maran atha." For what reason is this word
used? And wherefore too in the
Hebrew-tongue? Seeing that arrogance was the
cause of all the evils, and this arrogance the
wisdom from without produced, and this was the
sum and substance of all the evils, a thing
which especially distracted Corinth; in
repressing their arrogance he did not even use
the Greek tongue, but the Hebrew: signifying
that so far from being ashamed of that sort of
simplicity, he even embraces it with much
warmth.
But what is the meaning of "Maran atha?"
"Our Lord is come." For what reason then
cloth he use this phrase in particular? To
confirm the doctrine of the Economy: out of
which class of topics more than any other he hath
put together those arguments which are the seeds
of the Resurrection. And not only this, but
also to rebuke them; as if he had said, "The
common Lord of all hath condescended to come.
down thus far, and are ye in the same state,
and do ye abide in your sins? Are ye not
thrilled with the excess of His love, the crown
of His blessings? Yea, consider but this one
thing," saith he, "and it will suffice thee
for progress in all virtue, and thou shalt be
able to extinguish all sin."
Ver. 23. "The grace of our Lord Jesus
Christ be with you."
This is like a teacher, to help not only with
advice, but also with prayers.
Ver. 24. "My love be with you all in
Christ Jesus, Amen."
Thus to hinder them from thinking that in
flattery to them he so ended, he saith, "In
Christ Jesus." It having nothing in it human
or carnal, but being of a sort of spiritual
nature. Wherefore it is thoroughly genuine.
For indeed the expression was that of one who
loves deeply. As thus; because he was
separated from them as regards place, as it were
by the stretching out of a right hand he incloses
them with the arms of his love, saying, "My
love be with you all;" just as if he said,
"With all of you I am." Whereby he
intimates that the things written came not of
wrath or anger, but of provident care, seeing
that after so heavy an accusation he doth not
turn himself away, but rather loves them, and
embraces them when they are afar off, by these
epistles and writings throwing himself into their
arms.
For so ought he that corrects to do: since he
at least, who acts merely from anger is but
satisfying his own feeling; but he who after
correcting the sinner renders also the offices of
love, shows that those words also, whatsoever
he spake in reproof, were words of fond
affection. Just so let us too chasten one
another; and let neither the corrector be
angry, (for this belongs not to correction,
but to passion,) nor let him that is corrected
take it ill. For what is done is healing, not
despite. Now if physicians use cautery and are
not found fault with, and that too,
frequently, though they quite miss their
object; but even in their pain the subjects of
the cautery and amputation esteem as benefactors
those who excite this pain; much more ought he
who receives reproof to be so disposed, and as
to a physician so to give heed to the corrector,
and not as to an enemy. And let us also who
rebuke approach with great gentleness, with
great prudence. And if thou seest a brother
committing sin, as Christ commanded, make not
your rebuke public, but "between thee and him
alone:" (Matt. xviii. 15.) not
reproaching nor insulting over him when down,
but in pain and with a melting heart. And show
thyself ready also to receive reproof, if thou
commit error in any thing.
Now that what I say may be plainer, let us put
an imaginary case and so try our rule. For God
forbid that in very deed we should be provided
with such an illustration of it. Suppose any
brother dwelling in the same house with a
virgin, in honor and chastity, and yet not even
so quite escaping evil report. If then you
should hear talk of this their dwelling
together, be not contemptuous, nor say,
"Why, hath he no understanding? Doth he not
himself know what is for his good? Get love for
nothing, but do not for nothing get hatred.
Why, what have I to do with taking up a
gratuitous enmity?" These are the doting words
of wild beasts, or rather of demons: for it is
not so that he is hated for nothing who doth this
for his brother's correction, rather it is for
great blessings and crowns unutterable.
But if thou sayest, "What? hath he no
understanding?" thou shall hear from me that he
hath not: drunken as he is with his passion.
For if in the heathen courts of justice,those
who are injured must not speak for themselves
while glowing with wrath; (although there be no
fault in that kind of sympathy;) how much more
those whom evil habit holds in subjection.
Wherefore I say that manifold as his wisdom may
be, he hath not his mind awake. For what can
be wiser than David, the man who said, "The
dark and the hidden things of Thy wisdom Thou
hast made known unto me?" (Ps. li. 6.
up. LXX. 1. 6.) But when he looked on
the wife of the soldier with unjust eyes, then
according to what he himself said (Ps. cvii.
27.) of those who sail on the raging sea,
"all his wisdom was swallowed up;" and he
stood in need of others to correct him, and did
not even perceive amidst what evils he was.
Wherefore also, bewailing his offences, he
said, "As a heavy burden they weighed
grievously upon me: my wounds stank and were
corrupt because of my folly." (Ps. xxxviii.
5.) He therefore that committeth sin hath no
understanding. For he is drunken and is in
darkness. Do not then say these things,
neither add that other remark, "I care not at
all about it. 'For each man shall bear his own
burden.'" (Gal. vi. 5.) Nay, against
thyself also it grows up into a grievous
accusation, that seeing one in error thou dost
not restore him. For if it was not right
according to the law of the Jews (Exod.
xxiii. 4, 5.) to slight the beast of one's
enemy; he who despises not the beast of burden
nor yet the soul of an enemy perishing, but that
of a friend, what pardon shall he obtain?
Yea, neither is it enough for our excuse that
he hath understanding: since we too after our
many and manifold exhortations have not been
sufficient, nor proved useful, unto ourselves.
Bear this in mind then in regard to him also
that is in error; that it is natural he should
receive the best counsel rather from thee than
from himself.
And say not, "But what care I about these
things?" Fear thou him who first spoke this
word; for the saying, "Am I my brother's
keeper?" (Gen. iv. 9.) tends to the same
point as this. This is the mother of all our
evils that we esteem the concerns of our own body
as foreign to us. What sayest thou? Thou
carest not for thy brother? Who then is to care
for him? the unbeliever who rejoices over and
reproaches and insults him? or the devil who
urges him on and supplants him?
And whence comes this? "How do I know that
I shall accomplish anything," saith he,
"though I speak and advise what is right."
But how is it clear that thou wilt do no good?
Why, this again is extreme folly, while the
end remains in obscurity to incur the manifold
blame of confessed indifference. And yet God
who foresees the future often speaks and doth no
good; yet doth He not even so give up; and
that, knowing that He shah not even persuade
men. Now if He who knows beforehand that He
shall win no advantage, ceases not from the work
of correction, what excuse wilt thou have, who
art completely ignorant of the future and yet
faintest and art benumbed? Yea, and many have
succeeded by frequent attempts: and when they
most of all despaired, then did they most gain
their point. And though thou shouldest gain no
advantage, thou hast done thine own part.
Be not then inhuman, nor unmerciful, nor
careless: for that these words come of cruelty
and indifference is plain from what follows:
viz. What is the reason that When one of the
members of thy body is in pain, thou sayest
not, "What care I?" Yet whence is it
plain, that if it be taken due care of, it is
restored? And yet thou leavest nothing undone,
that even although thou profit not, thou mayest
not have to blame thyself for the omission of any
thing which ought to have been done. Hereupon
I ask, are we to take such care for the members
of our body and to neglect those of Christ?
Nay, how can such things deserve pardon? For
if I make no impression upon thee by saying,
"Have a care of thine own member;" in order
that thou mayest become better were it only
through fear, I put thee in mind of the body of
Christ. But how can it be other than a matter
of horror to see His flesh putrefying, and
neglect it? And if thou hadst a slave or an ass
afflicted with a mortifying sore, thou couldest
not have the heart to neglect it: but seest thou
the Body of Christ full of scurvy, and
hurriest by? and thinkest not that such things
deserve innumerable thunder-bolts? For this
cause all things are turned upside down, because
of this our inhumanity, because of our
indifference. Wherefore now, I beseech you,
let this cruelty be cast out from among us.
Draw near to him whom I speak of, as dwelling
with a virgin, and speak some small praise of
thy brother, making it up from the other
excellencies which he hath. And foment him with
thy commendations as it were with warm water,
and so mitigate the tumor of his wound. Speak
of thyself also as wretched; accuse the common
race of mankind; point out that we are all in
sins; ask for pardon, saying, that thou art
undertaking things too great for thee, but love
persuades thee to dare all things. Then in
giving thine advice, do it not imperiously, but
in a brotherly way. And when by all these means
thou hast reduced the swelling and soothed the
pain arising from the cutting reproof which is in
store for him, and when thou hast again and
again deprecated and besought him not to be
angry: when thou hast bound him down with these
things, then use the knife; neither pressing
the matter too close, nor yet undoing it; that
he may neither fly off on the one hand, nor on
the other think little of it. For if thou
strike not to the quick thou hast done no good,
and if thy blow be violent, thou makest him
start away.
Wherefore, even after all this, being on the
very point of the reproof, mix up again
commendation with thy censures. And seeing that
this proceeding considered in itself cannot be
matter of praise, (for it is not commendable to
keep house with a damsel that is a virgin;) let
the purpose of him who doth so be thy topic for
effecting this; and say, "I know indeed that
thou doest it for God's sake, and that the
desolation and unprotected state of that poor
woman met thine eye, and caused thee to stretch
out thine hand to her." And although he may
not be doing it with this intention, do thou
speak so; and after this add what follows also;
again excusing thyself and saying, "These
things I speak not to direct but to remind
thee. Thou doest it for God's sake; I too
know that. But let us see whether another evil
be not produced thereby. And if there be none,
keep her in thine house, and cling to this
excellent purpose. There is no one to hinder
thee. But if any mischief arise from hence
exceeding the advantage, let us take care, I
beseech you, lest while we are earnest to
comfort one soul, we put a stumbling-block in
the way of ten thousand." And do not add
immediately the punishments due to those who give
offence, but take his own testimony also,
saying, "Thou hast no need to learn these
things from me: thou thyself knowest, ' if any
one offend one of these little ones,' how great
a penalty is threatened. And thus, having
sweetened thy speech and smoothed down his
wrath, apply the medicine of thy correction.
And should he again urge her forlorn condition,
do not thou even so expose his pretence, but say
to him, "Let nothing of this sort make you
afraid: thou wilt have an ample plea, the
offence given to others: since not for
indifference, but in care towards them, didst
thou cease from this thy purpose."
And let the matter of thine advice be brief,
for there is no need of much teaching; but let
the expressions of forbearance on the other hand
be many and close upon one another. And
continually have thou recourse to the topic of
love; throwing into shade the painfulness of
what thou sayest, and giving him his full
power, and saying, "This is what I for my
part advise and recommend; but about taking the
advice thou art only judge: for I do not compel
and force thee, but submit the whole thing to
thine own discretion."
If we so manage our reproof, we shall easily be
able in correct those in error: even as what we
now do is surely more like the conduct of wild
beasts or irrational creatures than of men. For
if any persons now perceive any one committing
errors of this kind, with the person himself
they do not at all confer, but themselves, like
silly old women who have drunk too much, whisper
with another. And the saying, "Get love for
nothing, but do not get hatred for nothing,"
hath not here any place in their opinion. But,
when they have a fancy to speak evil, they mind
not being "hated for nothing," rather I
should say, "being punished;" since it is not
hatred alone that is hereby produced, but also
punishment. But when there is need of
correction, they allege both this, and
innumerable other pretexts. Whereas then would
be the time to think of these things, when thou
speakest evil, when thou calumniatest; I mean
the saying, " Be not hated for nothing," and
"I can do nothing," and "it is no care of
mine." But as things are, in the former
case, thou art vehemently and idly curious, and
carest not for hatred and ills innumerable; but
when thou shouldest be taking thought for the
salvation of thy brother, then it is thy
pleasure to be a sort of unofficious,
inoffensive person. And yet from evil speaking
arises hatred both on God's part and on
men's; and this is no great care to thee: but
by giving advice privately, and reproofs of that
kind, both he and God will be made thy
friends. And even should he hate thee, God
goes on loving thee the rather on this account.
Nay, in fact, not even so will he hate thee,
as when his hatred came from thine evil
speaking: but in that case he will avoid thee as
a foe and an enemy, whereas now he will consider
thee more venerable than any father. And if he
apparently take it ill, inwardly and privately
he will feel much obliged to thee.
Bearing in mind these things therefore let us
have a care of our own members, and not sharpen
the tongue against one another, nor speak
words" which may do hurt, undermining the fame
of our neighbor, and as in war and battle,
giving and receiving blows. For what after all
is the good of fasting or watching, when the
tongue is drunken, and feasts itself at a table
more unclean than of dog's flesh; when it is
grown ravening after blood, and pours out
filth, and makes the mouth a channel of a
sewer, nay rather something more abominable than
that? For that which proceeds from thence
pollutes the body: but what comes from the
tongue often suffocates the soul.
These things I say, not in anxiety about those
who have an ill report falsely: for they are
worthy even of crowns, when they bear what is
said nobly; but in anxiety for you that so
speak. For him that is evil reported of
falsely, the Scriptures pronounce "blessed;"
but the evil-speaker they expel from the holy
Mysteries, nay even from the very precincts.
For it is said, (Ps.ci.5.) "Him that
privily speaketh against his neighbor, this man
did I chase out. And he saith too that such a
one is unworthy to read the sacred books. For,
"Why," saith He, (Ps. 1. 16.)
"dost thou declare My righteous laws, and
takest My covenant in thy mouth?" Then,
annexing the cause He saith (v. 20.)
"Thou satest and spakest against thy
brother." And here indeed he doth not
distinctly add whether they be things true or
false which he speaks. But elsewhere this too
makes part of His prohibition: He implying,
that even though thou speak truths, yet such
things are not to be uttered by thee. For,
"Judge not," saith He," that ye be not
judged:" (Matt. vii. 1.) since he too
who spoke evil of the publican was condemned,
although it was true which he laid to his
neighbor's charge.
"What then," you will say, "if any one be
daring and polluted, must we not correct him?
must we not expose him?" We must both expose
and correct: but in the way which I mentioned
before. But if thou do it upbraiding him, take
heed lest thine imitation of that Pharisee cause
thee to fall into his state. For no advantage
accrues from hence; none to thee who speakest,
none to him who hears thee, none to the person
accused. But the latter, for his part,
becomes more reckless: since as long as he is
unobserved, he is sensible of shame; but as
soon as he becomes manifest and notorious, he
casts off the curb also which that feeling
imposed on him.
And the hearer will in his turn be yet more
injured. For whether he be conscious to himself
of good deeds, he becomes puffed and swoln up
with the accusation brought against another; or
of faults, he then becomes more eager for
iniquity.
Thirdly, the speaker too himself will both
incur the bad opinion of the hearer, and will
provoke God to more anger against himself.
Wherefore, I beseech you, let us cast from us
every word that is unsavory. If there be any
thing good unto edification, this let us speak.
But hast thou a fancy to avenge thyself on the
other person? Why then punish thyself instead
of him? Nay, do thou, who art so earnestly
seeking redress from those who have annoyed
thee, avenge thyself as Paul recommended to
take vengeance. "If thine enemy hunger, feed
him; if he thirst, give him drink " (Rom.
xii. 20.) But if thou do not so,, but
only plot against him, thou pointest the sword
against thyself.
Wherefore if that other speak evil, answer him
with praises and commendations. For so wilt
thou be able both to take vengeance on him, and
wilt deliver thyself from evil surmising. Since
he that feels pain at hearing ill of himself, is
thought to be so affected because of some
consciousness of evil: but he that laughs to
scorn what is said, exhibits a most
unquestionable token of his not being conscious
to himself of any evil thing.
Seeing then that thou profitest neither thine
hearer, nor thyself, nor him that is accused,
and dost but point thy sword at thine own self,
even from such considerations do thou learn more
soberness. For one ought indeed to be moved by
the thought of the kingdom of heaven, and of
what pleases God: but since thou art of grosser
disposition and bitest like a wild beast, hereby
even be thou instructed; that these arguments
having corrected thee, thou mayest be able to
order thyself simply from consideration of what
pleases God; and having come to be above every
passion, mayest obtain the heavenly
blessings:--which may God grant us all to
obtain, through the grace of our Lord Jesus
Christ, and His mercy towards mankind; with
Whom, to the Father and the Holy Spirit, be
glory, power, honor, now and henceforth, and
unto everlasting ages. Amen.
|
|