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1 COR. V. 9--11.
I wrote unto you in my epistle to have no
company with fornicators: yet not altogether
with the fornicators of this world, or with the
covetous and extortioners, or with idolaters,
for then must ye needs go out of the world: but
now I write unto you not to keep company, if
any mad that is named a brother be a fornicator,
or covetous, or an idolater, or a drunkard, or
a reviler, or an extortioner; with such an one
no not to eat.
FOR since he had said, "Ye have not rather
mourned, that such an one should be taken
away;" and, "Purge out the old leaven;
"and it was likely that they would surmise it to
be their duty to avoid all fornicators: for if
he that has sinned imparts some of his own
mischief to those who have not sinned, much more
is it meet to keep one's self away from those
without: (for if one ought not to spare a
friend on account of such mischief arising from
him, much less any others;)and under this
impression, it was probable that they would
separate themselves from the fornicators among
the Greeks also, and the matter thus turning
out impossible, they would have taken it more to
heart: he used this mode of correction,
saying, "I wrote unto you to have no company
with fornicators, yet not altogether with the
fornicators of this world:" using the word
"altogether,'' as if it were an acknowledged
thing. For that they might not think that he
charged not this upon them as being rather
imperfect, and should attempt to do it under the
erroneous impression that they were perfect, he
shews that this were even impossible to be done,
though they wished it ever so much. For it
would be necessary to seek another world.
Wherefore he added, "For ye must needs then
go out of the world." Seest thou that he is no
hard master, and that in his legislation he
constantly regards not only what may be done,
but also what may be easily done. For how is it
possible, says he, for a man having care of a
house and children, and engaged in the affairs
of the city, or who is an artisan or a soldier,
(the greater part of mankind being Greeks,)
to avoid the unclean who are to be found every
where? For by "the fornicators of the
world," he means those who are among the
Greeks. "But now I write unto you, If any
brother" be of this kind, "with such an one no
not to eat." Here also he glances at others
who were living in wickedness.
But how can one "that is a brother" be an
idolater? As was the case once in regard to the
Samaritans who chose piety but by halves. And
besides he is laying down his ground beforehand
for the discourse concerning things offered in
sacrifice to idols, which after this he intends
to handle.
"Or covetous." For with these also he enters
into conflict. Wherefore he said also, "Why
not rather take wrong? Why not rather be
defrauded?Nay, ye yourselves do wrong and
defraud."
"Or a drunkard." For this also he lays to
their charge further on; as when he says,
"One is hungry and another is drunken:" and,
"meats for the belly and the belly for meats."
"Or a reviler, or an extortioner:" for these
too he had rebuked before.
Next he adds also the reason why he forbids them
not to mix with heathens of that character,
implying that it is not only impossible, but
also superfluous.
Ver. 12, "For what have I to do with
judging them that are without?" Calling the
Christians and the Greeks, "those within"
and "those without," as also he says
elsewhere, (1 Tim. iii. 7.) "He must
also have a good report of them that are
without." And in the Epistle to the
Thessalonians he speaks the same language,
saying, (2 Thes. iii. 14.) "Have no
intercourse with him to the end that he may be
put to shame." And, "Count him not as an
enemy, but admonish him as a brother." Here,
however, he does not add the reason. Why?
Because in the other case he wished to soothe
them, but in this, not so. For the fault in
this case and in that was not the same, but in
the Thessalonians it was less. For there he is
reproving indolence; but here fornication and
other most grievous sins. And if any one wished
to go over to the Greeks, he hinders not him
from eating with such persons; this too for the
same reason. So also do we act; for our
children and our brethren we leave nothing
undone, but of strangers we do not make much
account. How then? Did not Paul care for
them that were without as well? Yes, he cared
for them; but it was not till after they
received the Gospel and he had made them subject
to the doctrine of Christ, that he laid down
laws for them. But so long as they despised,
it was superfluous to speak the precepts of
Christ to those who knew not Christ Himself.
"Do not ye judge them that are within, whereas
them that are without, God judgeth?" For
since he had said, "What have I to do with
judging those without;" lest any one should
think that these were left unpunished, there is
another tribunal which he sets over them, and
that a fearful one. And this he said, both to
terrify those, and to console these; intimating
also that this punishment which is for a season
snatches them away from that which is undying and
perpetual: which also he has plainly declared
elsewhere, saying, (1 COR. XI. 32.)
"But now being judged, we are chastened, that
we should not be condemned with the world."
"Put away from among yourselves the wicked
person." He used an expression found in the
Old Testament, (Deut. xvii. 7.) partly
hinting that they too will be very great
gainers, in being freed as it were from some
grievous plague; and partly to shew that this
kind of thing is no innovation, but even from
the beginning it seemed good to the legislator
that such as these should be cut off. But in
that instance it was done with more severity, in
this with more gentleness. On which account one
might reasonably question, why in that case he
conceded that the sinner should be severely
punished and stoned, but in the present instance
not so; rather he leads him to repentance. Why
then were the lines drawn in the former instance
one way and in the latter another? For these
two causes: one, because these were led into a
greater trial and needed greater
long-suffering; the other and truer one,
because these by their impunity were more easily
to be corrected, coming as they might to
repentance; but the others were likely to go on
to greater wickedness. For if when they saw the
first undergoing punishment they persisted in the
same things, had none at all been punished,
much more would this have been their feeling.
For which reason in that dispensation death is
immediately inflicted upon the adulterer and the
manslayer; but in this, if through repentance
they are absolved, they have escaped the
punishment. However, both here one may see
some instances of heavier punishment, and in the
Old Testament some less severe, in order that
it may be signified in every way that the
covenants are akin to each other, and of one and
the same lawgiver: and you may see the
punishment following immediately both in that
covenant and in this, and in both often after a
long interval. Nay, and oftentimes not even
after a long interval, repentance alone being
taken as satisfaction by the Almighty. Thus in
the Old Testament, David, who had committed
adultery and murder, was saved by means of
repentance; and in the New, Ananias, who
withdrew but a small portion of the price of the
land, perished together with his wife. Now if
these instances are more frequent in the Old
Testament, and those of the contrary kind in
the New, the difference of the persons produces
the difference in the treatment adopted in such
matters.
C. vi. ver. 1. "Dare any one of you,
having a matter against his brother, (ton
adelfon, rec. text ton eteron.) go to law
before the unrighteous, and not before the
saints?"
Here also he again makes his complaint upon
acknowledged grounds; for in that other place he
says, "It is actually reported that there is
fornication among you." And in this place,
"Dare any one of you?" From the very first
outset giving signs of his anger, and implying
that the thing spoken of comes of a daring and
lawless spirit.
Now wherefore did he bring in by the way that
discourse about covetousness and about the duty
of not going to law without the Church? In
fulfilment of his own rule. For it is a custom
with him to set to right things as they fall in
his way; just as when speaking about the tables
which they used in common, he launched out into
the discourse about the mysteries. So here,
you see, since he had made mention of covetous
brethren, burning with anxiety to correct those
in sin, he brooks not exactly to observe order;
but he again corrects the sin which had been
introduced out of the regular course, and so
returns to the former subject.
Let us hear then what he also says about this.
"Dare any of you, having a matter, go to law
before the unrighteous, and not before the
saints?" For a while, he employs those
personal terms to expose, discredit, and blame
their proceedings: nor does he quite from the
beginning subvert the custom of seeking judgment
before the believers: but when he had stricken
them down by many words, then he even takes away
entirely all going to law. "For in the first
place," says he, "if one must go to law it
were wrong to do so before the unrighteous. But
you ought not to go to law at all.'' This
however he adds afterwards. For the present he
thoroughly sifts the former subject, namely,
that they should not submit matters to external
arbitration. "For," says he, "how can it
be othwise than absurd that one who is at
variance (mikrofunta) with his friend should
take his enemy to be a reconciler between them?
And how can you avoid feeling shame and blushing
when a Greek sits to judge a Christian? And
if about private matters it is not right to go to
law before Greeks, how shall we submit to their
decisions about other things of greater
importance?"
Observe, moreover, how he speaks. He says
not, "Before the unbelievers," but,
"Before the unrighteous;" using the
expression of which he had most particular need
for the matter before him, in order to deter and
keep them away. For see that his discourse was
about going to law, and those who are engaged in
suits seek for nothing so much as that the judges
should feel great interest about what is just;
he takes this as a ground of dissuasion. all but
saying, "Where are you going? What are you
doing, O man, bringing on yourself the
contrary to what you wish, and in order to
obtain justice committing yourself to unjust
men?" And because it would have been
intolerable to be told at once not to go to law,
he did not immediately add this, but only
changed the judges, bringing the party engaged
in the trial from without into the Church.
Then, since it seemed easily open to contempt,
I mean our being judged by those who were
within, and especially at that time, (for they
were not perhaps competent to comprehend a
point, nor were they such as the heathen
judges, well skilled in laws and rhetoric,
inasmuch as the greater part of them were
uneducated men,) mark how he makes them worthy
of credit, first calling them "Saints."
But seeing that this bore witness to purity of
life, and not to accuracy in hearing a case,
observe how he orderly handles this part also,
saying thus, "Do ye not know that the saints
shall judge the world?" How then canst thou
who art in thy day to judge them, endure to be
judged by them now? They will not indeed
judge, taking their seat in person and demanding
account, yet they shall condemn. This at least
he plainly said; "And if the world is judged
in you, are ye unworthy to judge the smallest
matters?" He says not "by you," but "in
you:" just as when He said, (S. Mat.
xii. 42.) "The queen of the south shall
rise up and condemn this generation:" and,
"The men of Nineveh shall arise and condemn
this generation." For when beholding the same
sun and sharing all the same things, we shall be
found believers but they unbelievers, they will
not be able to take refuge in ignorance. For we
shall accuse them, simply by the things which we
have done. And many such ways of judgment one
will find there.
Then, that no one should think he speaks about
other persons, mark how he generalizes his
speech. "And if the world is judged in you,
are ye unworthy to judge the smallest matters?"
The thing is a disgrace to you, he says, and
an unspeakable reproach. For since it was
likely that they would be out of countenance at
being judged by those that were within;
"nay," saith he, "on the contrary, the
disgrace is when you are judged by those
without: for those are the very small
controversies, not these."
Ver. 3. "Know ye not that we shall judge
angels? how much more, things which pertain to
this life?
Some say that here the priests are hinted at,
but away with this. His speech is about
demons. For had he been speaking about corrupt
priests, he would have meant them above when he
said, "the world is judged in you:" (for the
Scripture is wont to call evil men also "The
world:") and he would not have said the same
thing twice, nor would he, as if he was saying
something of greater consequence, have put it
down afterwards. But he speaks concerning those
angels about whom Christ saith, "Depart ye
into the fire which is prepared for the devil and
his angels." (St. Matt. xxv. 41.)
And Paul, "his angels fashion themselves as
ministers of righteousness." (2 Cor. xi.
15.) For when the very incorporeal powers
shall be found inferior to us who are clothed
with flesh, they shall suffer heavier
punishment.
But if some should still contend that he speaks
of priests, "What sort of priests?" let us
ask. Those whose walk in life has been
worldly, of course. In what sense then does he
say, "We shall judge angels, much more things
that relate to this life?" He mentions the
angels, in contradistinction to "things
relating to this life": likely enough; for
they are removed from the need of these things,
because of the superior excellence of their
nature.
Ver. 4. "If then ye have to judge things
pertaining to this life, set them to judge who
are of no account in the Church.
Wishing to instruct us as forcibly as possible
that they ought not to commit themselves to those
without, whatsoever the matter may be; having
raised what seemed to be an objection, he
answers it in the first instance.
For what he says is something like this:
Perhaps some one will say, "No one among you
is wise, nor competent to pass sentence; all
are contemptible." Now what follows? "Even
though none be wise," says he, "I bid you
entrust things to those who are of least
weight."
Ver. 5. "But this I say to move you to
shame." These are the words of one exposing
their objection as being an idle pretext: and
therefore he adds, "Is it so that there is not
a wise man among you, no not even one?" Is
the scarcity, says he, so great? so great the
want of sensible persons among you? And what he
subjoins strikes even still harder. For having
said, "Is it so, that there is not a wise man
among you, not even one?" he adds, "who
shall be able to judge in the case of his
brother." For when brother goes to law with
brother, there is never any need of
understanding and talent in the person who is
mediating in the cause, the feeling and
relationship contributing greatly to the
settlement of such a quarrel.
"But brother goeth to law with brother, and
that before unbelievers." Do you observe with
what effect he disparaged the judges at first by
calling them unrighteous; whereas here, to move
shame, he calls them Unbelievers? For surely
it is extremely disgraceful if the priest could
not be the author of reconciliation even among
brethren, but recourse must be had to those
without. So that when he said, "those who are
of no account," his chief meaning was not (ou
touto eipe Prohgoumenws.) that the Church's
outcasts should be appointed as judges, but to
find fault with them. For that it was proper to
make reference to those who were able to decide,
he has shewn by saying, "Is it so, that there
is not a wise man among you, not even one?"
And with great impressiveness he stops their
mouths, and says, "Even though there were not
a single wise man, the hearing ought to have
been left to you who are unwise rather than that
those without should judge." For what else can
it be than absurd, that whereas on a quarrel
arising in a house we call in no one from without
and feel ashamed if news get abroad among
strangers of what is going on within doors;
where the Church is, the treasure of the
unutterable Mysteries, there all things should
be published without?
Ver. 6. "But brother goeth to law with
brother, and that before unbelievers."
The charge is twofold; both that he "goeth to
law," and "before the unbelievers." For if
even the thing by itself, To go to law with a
brother, be a fault, to do it also before
aliens, what pardon does it admit of?
Ver. 7. "Nay, already it is altogether a
defect in you, that ye have lawsuits one with
another."
Do you see for what place he reserved this
point? And how he has cleared the discussion of
it in good time? For "I talk not yet,"
saith he, "which injures, or which is
injured." Thus far, the act itself of going
to law brings each party under his censure, and
in that respect one is not at all better than
another. But whether one go to law justly or
unjustly, that is quite another subject. Say
not then, "which did the wrong?" For on this
ground I at once condemn thee, even for the act
of going to law.
Now if being unable to bear a wrong-doer be a
fault, what accusation can come up to the actual
wrong? "Why not rather take wrong? Why not
rather be defrauded?"
Ver. 8. "Nay, ye yourselves do wrong, and
defraud, and that your brethren."
Again, it is a twofold crime, perhaps even
threefold or fourfold. One, not to know how to
bear being wronged. Another, actually to do
wrong. A third, to commit the settlement of
these matters even unto the unjust. And yet a
fourth, that it should be so done to a brother.
For men's offences are not judged by the same
rule, when they are committed against any chance
person, and towards one's own member. For it
must be a greater degree of recklessness to
venture upon that. In the other case, the
nature of the thing is alone trampled on; but in
this, the quality of the person also.
Having thus, you see, abashed them from
arguments on general principles, and before
that, from the rewards proposed; he shuts up
the exhortation with a threat, making his speech
more peremptory, and saying thus, (ver.
9.) "Know ye not that the unrighteous shall
not inherit the kingdom of God? Be not
deceived: neither fornicators, nor idolaters,
nor adulterers, nor effeminate, nor abusers of
themselves with men, (ver. 10.) nor
covetous, nor thieves, nor drunkards, nor
revilers, nor extortioners, shall inherit the
kingdom of God." What sayest thou? When
discoursing about covetous persons, have you
brought in upon us so vast a crowd of lawless
men? "Yes," says he, "but in doing this,
I am not confusing my discourse, but going on
in regular order." For as when discoursing
about the unclean he made mention of all
together; so again, on mentioning the covetous
he brings forward all, thus making his rebukes
familiar to those who have such things on their
conscience. For the continual mention of the
punishment laid up for others makes the reproof
easy to be received, when it comes into conflict
with our own sins. And so in the present
instance he utters his threat, not at all as
being conscious of their doing such things, nor
as calling them to account, a thing which has
special force to hold the hearer and keep him
from starting off; namely, the discourse having
no respect unto him, but being spoken
indefinitely and so wounding his conscience
secretly.
"Be not deceived." Here he glances at
certain who maintain (what indeed most men
assert now) that God being good and kind to
man, takes not vengeance upon our misdeeds:
"Let us not then be afraid." For never will
he exact justice of any one for any thing. And
it is on account of these that he says, "Be
not deceived." For it belongs to the extreme
of error and delusion, after depending on good
to meet with the contrary; and to surmise such
things about God as even in man no one would
think of. Wherefore saith the Prophet in His
person, (Ps. xlix. LXX. 1. Heb.
ver. 21.) "Thou hast conceived iniquity,
that I shall be like unto thee: I will reprove
thee and set before thy face thine iniquities."
And Paul here, "Be not deceived; neither
fornicators," (he puts first the one that was
already condemned,) "nor adulterers, nor
effeminate, nor drunkards, nor revilers, shall
inherit the kingdom of God."
Many have attacked this place as extremely
severe, since he places the drunkard and the
reviler with the adulterer and the abominable and
the abuser of himself with mankind. And yet the
offenses are not equal: how then is the award of
punishment the same? What shall we say then?
First, that drunkenness is no small thing nor
reviling, seeing that Christ Himself delivered
over to hell him that called his brother Fool.
And often that sin has brought forth death.
Again, the Jewish people too committed the
greatest of their sins through drunkenness. In
the next place, it is not of punishment that he
is so far discoursing, but of exclusion from the
kingdom. Now from the kingdom both one and the
other are equally thrust out; but whether in
hell they will find any difference, it belongs
not to this present occasion to enquire. For
that subject is not before us just now.
Ver. 11. "And such were some of you: but
ye were washed, but ye were sanctified."
In a way to abash them exceedingly, he adds
this: as if he said, "Consider from what
evils God delivered us; how great an experiment
and demonstration of loving-kindness He
afforded us! He did not limit His redemption
to mere deliverance, but greatly extended the
benefit: for He also made thee clean. Was
this then all? Nay: but He also
"sanctified." Nor even is this all: He also
"justified." Yet even bare deliverance from
our sins were a great gift: but now He also
filled thee with countless blessing. And this
He hath done, "In the Name of our Lord
Jesus Christ;" not in this name or in that:
yea also, "In the Spirit of our God."
Knowing therefore these things, beloved, and
bearing in mind the greatness of the blessing
which hath been wrought, let us both continue to
live soberly, being pure from all things that
have been enumerated; and let us avoid the
tribunals which are in the forums of the
Gentiles; and the noble birth which God hath
freely given us, the same let us preserve to the
end. For think how full of shame it is that a
Greek should take his seat and deal out justice
to thee.
But you will say, what if he that is within
judge contrary to the law? Why should he? tell
me. For I would know by what kind of laws the
Greek administers justice, and by what the
Christian? Is it not quite plain that the laws
of men are the rule of the Greek, but those of
God, of the Christian? Surely then with the
latter there is greater chance of justice,
seeing that these laws are even sent from
heaven. For in regard to those without,
besides what has been said, there are many other
things also to suspect; talent in speakers and
corruption in magistrates and many other things
which are the ruin of justice. But with us,
nothing of this sort.
"What then," you will say, "if the
adversary be one in high place? Well, for this
reason more than all one ought to go to law in
Christian courts: for in the courts without he
will get the better of you at all events. "But
what if he acquiesce not, but both despise those
within and forcibly drag the course without?"
Better were it to submit willingly to what you
are likely to endure by compulsion, and not go
to law, that thou mayest have also a reward.
For, (St. Matt. v. 40.) "If any one
will go to law with thee, and take away thy
coat, thou shall let him have thy cloak also:"
and, (v. 25.) "Agree with thine
adversary quickly, whilst thou art with him in
the way." And why need I speak of our rules?
For even the pleaders in the heathen courts very
often tell us this, saying, "it were better to
make up matters out of court." But, O
wealth, or rather, O the absurd love of
wealth! It subverts all things and casts them
down; and all things are to the many an idle
tale and fables because of money! Now that
those who give trouble to courts of laws should
be worldly men is no marvel: but that many of
those who have bid farewell to the world should
do the very same, this is a thing from which all
pardon is cut off. For if you choose to see how
far you should keep from this sort of need, I
mean that of the tribunals, by rule of the
Scripture, and to learn for whom the laws are
appointed, hear what Paul saith; (1 Tim.
i. 9.) "For a righteous man law is not
made, but for the lawless, and unruly." And
if he saith these things about the Mosaic Law,
much more about the laws of the heathen.
[10.] Now then, if you commit injustice,
it is plain that you cannot be righteous: but if
you are injured and bear it, (for this is a
special mark of a righteous man,) you have no
need of the laws which are without. "How
then," say you, "shall I be able to bear it
when injured?" And yet Christ hath commanded
something even more than this. For not only
hath he commanded you when injured to bear it,
but even to give abundantly more to the
wrong-doer; and in your zeal for suffering ill
to surpass his eagerness for doing it. For he
said not, "to him that will sue thee at law,
and take away thy coat, give thy coat," but,
"together with that give also thy cloak." But
I bid you overcome him, saith He, by
suffering, not by doing, evil: for this is the
certain and splendid victory. Wherefore also
Paul goes on to say, "Now then it is
altogether a defect in (htthma rec. vers. "a
fault.") you that ye have lawsuits one with
another." And, "Wherefore do ye not rather
take wrong?" For that the injured person
overcomes, rather than he who cannot endure
being injured, this I will make evident to
you. He that cannot endure injury, though he
force the other into court and gain the verdict,
yet is he then most of all defeated. For that
which he would not, he hath suffered; in that
the adversary hath compelled him both to feel
pain and to go to law. For what is it to the
point that yon have prevailed? and what, that
you have recovered all the money? You have in
the meanwhile borne what you did not desire,
having been compelled to decide the matter by
law. But if you endure the injustice, you
overcome; deprived indeed of the money, but not
at all of the victory which is annexed to such
self-command. For the other had no power to
oblige you to do what you did not like.
And to shew that this is true; tell me, which
conquered at the dunghill? Which was defeated?
Job who was stripped of all, or the devil who
stripped him of all? Evidently the devil who
stripped him of all. Whom do we admire for the
victory, the devil that smote, or Job that was
smitten? Clearly, Job. And yet he could not
retain his perishing wealth nor save his
children. Why speak I of riches and children?
He could not insure to himself bodily health.
Yet nevertheless this is the conqueror, he that
lost all that he had. His riches indeed he
could not keep; but his piety he kept with all
Strictness. "But his children when perishing
he could not help." And what then? Since
what happened both made them more glorious, and
besides in this way he protected himself against
the despiteful usage. Now had he not have
suffered ill and been wronged of the devil, he
would not have gained that signal victory. Had
it been an evil thing to suffer wrong, God
would not have enjoined it upon us: for God
enjoineth not evil things. What, know ye not
that He is the God of Glory? that it could
not be His will to encompass us with shame and
ridicule and loss, but to introduce
(proxenhsai) us to the contrary of these?
Therefore He commands us to suffer wrong, and
doth all to withdraw us from worldly things, and
to convince us what is glory, and what shame;
what loss, and what gain.
"But it is hard to suffer wrong and be
spitefully entreated." Nay, O man, it is
not, it is not hard. How long will thy heart
be fluttering about things present? For God,
you may be sure, would not have commanded this,
had it been hard. Just consider. The
wrong-doer goes his way with the money, but
with an evil conscience besides: the receiver of
the wrong, defrauded indeed of some money, but
enriched with confidence towards God; an
acquisition more valuable than countless
treasures. [11.] Knowing these things,
therefore, let us of our free choice go on
strict principles, and not be like the unwise,
who think that they are then not wronged, when
their suffering wrong is the result of a trial.
But, quite on the contrary, that is the
greatest harm; and so in every case when we
exercise self-restraint in these matters, not
willingly, but after being worsted in that other
quarter. For it is no advantage that a man
defeated in a trial endures it; for it becomes
thenceforth a matter of necessity. What then is
the splendid victory? When thou lookest down on
it: when thou refusest to go to law.
"How say you? have I been stripped of every
thing," saith one, "and do you bid me keep
silent? Have I been shamefully used, and do
you exhort me to bear it meekly? And how shall
I be able?" Nay, but it is most easy if thou
wilt look up unto heaven; if thou wilt behold
the beauty that is in sight; and whither God
hath promised to receive thee, if thou bear
wrong nobly. Do this then; and looking up unto
the heaven, think that thou art made like unto
Him that sitteth there upon the Cherubim. For
He also was injured and He bore it; He was
reproached and avenged not Himself; and was
beaten, yet He asserted not His cause. Nay,
He made return, in the contrary kind, to those
who did such things, even in benefits without
number; and He commanded us to be imitators of
Him. Consider that thou camest naked out of
thy mother's womb, and that naked both thou and
he that hath done thee wrong shall depart;
rather, he for his part, with innumerable
wounds, breeding worms. Consider that things
present are but for a season; count over the
tombs of thine ancestors; acquaint thyself
accurately with past events; and thou shalt see
that the wrong-doer hath made thee stronger.
For his own passion he hath aggravated, his
covetousness I mean; but yours, he hath
alleviated, taking away the food of the wild
beast. And besides all this, he hath set you
free from cares, agony, envy, informers,
trouble, worry, perpetual fear; and the foul
mass of evils he hath heaped upon his own head.
"What then," saith one, "if I have to
struggle with hunger?" Thou endurest this with
Paul, who saith, (1 COR. IV. 10.)
"Even unto this present hour we both hunger,
and thirst, and are naked." But he did it,
you will say, "for God's sake:" do thou it
also for God's sake. For when thou abstainest
from avenging, thou dost so for God's sake.
"But he that wronged me, takes his pleasure
with the wealthy." Nay, rather with the
devil. But be you crowned with Paul.
Therefore fear not hunger, for (Prov. x.
3.) "the Lord will not kill with hunger the
souls of the righteous." And again, another
saith, (Ps. lv. 23.) "Cast upon the
Lord thy care, and He will nourish thee."
For if the sparrows of the field are nourished
by Him, how shall He not nourish thee? Now
let us not be of little faith nor of little
soul, O my beloved! For He who hath promised
the kingdom of heaven and such great blessings,
how shall He not give things present? Let us
not covet superfluous things, but let us keep to
a sufficiency, and we shall always be rich.
Let shelter be what we seek and food, and we
shall obtain all things; both these, and such
as are far greater.
But if you are still grieving and bowing down,
I should like to shew you the soul of the
wrongdoer after his victory, how it is become
ashes. For truly sin is that kind of thing:
while one commits it, it affords a certain
pleasure; but when it is finished, then the
trifling pleasure is gone, one knows not how,
and in its place comes dejection. And this is
our feeling when we do hurt to any: afterwards,
at any rate, we condemn ourselves. So also
when we over-reach we have pleasure; but
afterwards we are stung by conscience. Seest
thou in any one's possession some poor man's
home? Weep not for him that is spoiled, but
for the spoiler: for he has not inflicted, but
sustained an evil. For he robbed the other of
things present; but himself he cast out of the
blessings which cannot be uttered. For if he
who giveth not to the poor shall go away into
hell; what shall he suffer who takes the goods
of the poor?
"Yet," saith one, "where is the gain, if
I suffer ill?" Indeed, the gain is great.
For not of the punishment of him that hath done
thee harm doth God frame a compensation for
thee: since that would be no great thing. For
what great good is it, if I suffer ill and he
suffer ill? And yet I know of many, who
consider this the greatest comfort, and who
think they have got all back again, when they
see those who had insulted them undergoing
punishment. But God doth not limit His
recompense to this.
Wouldest thou then desire to know in earnest how
great are the blessings which await thee? He
openeth for thee the whole heaven; He maketh
thee a fellow-citizen with the Saints; He
fits thee to bear a part in their choir: from
sins He absolveth; with righteousness He
crowneth. For if such as forgive offenders
shall obtain forgiveness, those who not only
forgive but who also give largely to boot, what
blessing shall they not inherit?
Therefore, bear it not with a poor spirit, but
even pray for him that injured thee. It is for
thyself that thou dost this. Hath he taken thy
money? Well: he took thy sins too: which was
the case with Naaman and Gehazi. How much
wealth wouldest thou not give to have thine
iniquities forgiven thee? This, believe me,
is the case now. For if thou endure nobly and
curse not, thou hast bound on thee a glorious
crown. It is not my word, but thou hast heard
Christ speaking, "Pray for those that
despitefully use you." And consider the reward
how great! "That ye may be like your Father
which is in the heavens." So then you have
been deprived of nothing, yea, you have been a
gainer: you have received no wrongs, rather you
have been crowned; in that you are become better
disciplined in soul; are made like to God; are
set free from the care of money; are made
possessor of the kingdom of heaven.
All these things therefore taking into account,
let us restrain ourselves in injuries, beloved,
in order that we may both be freed from the
tumult of this present life, and cast out all
unprofitable sadness of spirit, and may obtain
the joy to come; through the grace and
loving-kindness of our Lord Jesus Christ,
with Whom to the Father and the Holy Spirit
be glory, power, honor, now, henceforth, and
for ever and ever. Amen.
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