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1 COR. XVI. 1.
Now concerning the collection for the saints,
as I gave order to the Churches of Galatia,
so also do ye.
HAVING completed his discourse concerning
doctrines, and being about to enter upon that
which belongs rather to morals, he dismisses
every thing else and proceeds to the chief of
good things, discoursing about alms. Nor does
he discuss morals in general, but when he hath
treated of this matter alone, he leaves off. A
thing however obviously unlike what he did every
where else; for of alms and of temperance and of
meekness and of long-suffering and of all the
rest, he treats in the other Epistles in the
conclusion. For what reason then doth he handle
here this part only of practical morality?
Because the greater part also of what had been
spoken before was of an ethical nature: I
mean, where he chastised the fornicator; where
he was correcting those who go to law among
Gentiles; where he terrified the drunkards and
the gluttons; where he condemned the seditious,
the contentious, and those who loved to have the
preeminence; where those who unworthily approach
the Mysteries were delivered over by him unto
that intolerable sentence; where he discoursed
concerning love. For this cause, I say, the
subject which most pressed on him, viz. the aid
required for the saints, this alone he
mentions.
And observe his consideration. When he had
persuaded them concerning the resurrection, and
made them more earnest, then and not till then
he discusses this point also.
It is true indeed that on these matters he had
spoken to them before, when he said, "If we
sowed unto you spiritual things, is it a great
matter if we shall reap your carnal things?"
And, "Who planteth a vineyard, and eateth
not of the fruit thereof?" But because he knew
the greatness of this moral achievement, he
refuses not to add a fresh mention at the end of
his letter.
And he calls the collection logian (a
"contribution,") immediately from the very
first making out the things to be easy. For
when contribution is made by all together, that
becomes light which is charged upon each.
But having spoken about the collection, he did
not say immediately, "Let every one of you lay
up in store with himself;" although this of
course was the natural consequence; but having
first said, "As I gave order to the Churches
of Galatia," he added this, kindling their
emulation by the account of the well-doings of
others, and putting it in the form of a
narration. And this also he did when writing to
the Romans; for to them also while appearing to
narrate the reason why he was going away to
Jerusalem, he introduces thereupon his
discourse about alms; "But now I go unto
Jerusalem, ministering unto the saints: for it
hath been the good pleasure of Macedonia and
Achaia to make a certain contribution for the
poor among the saints." (Rom. xv. 25.)
Only those he stimulates by mention of
Macedonians and Corinthians; these of
Galatians. For he saith, "As I gave order
to the Churches of Galatia, so also do ye:"
for they would surely feel ashamed ever
afterwards to be found inferior to Galatians.
And he saith not, "I advised," and, "I
counselled;" but, "I gave order," which is
more authoritative. And he doth not bring
forward a single city, or two, or three, but
an entire nation: which also he doth in his
doctrinal instructions, saying, "Even as also
in all the Churches of the saints." For if
this be potent for conviction of doctrines, much
more for imitation of actions.
"What then, I ask, didst thou give order
about?"
Vet. 2. "On the first day of the week,"
that is, the Lord's day, "let each one of
you lay by him in store, as he may prosper."
Mark how he exhorts them even from the time:
for indeed the day was enough to lead them to
almsgiving. Wherefore "call to mind," saith
he, "what ye attained to on this day: how all
the unutterable blessings, and that which is the
root and the beginning of our life took place on
this day. But not in this regard only is the
season convenient for a zealous benevolence, but
also because it hath rest and immunity from
toils: the souls when released from labors
becoming readier and apter to show pity.
Moreover, the communicating also on that day in
Mysteries so tremendous and immortal instils
great zealousness. On it, accordingly, "let
each one of you," not merely this or that
individual, but "each one of you," whether
poor or rich, woman or man, slave or free,
"lay by him store." He said not, "Let him
bring it the church," lest they might feel
ashamed because of the smallness of the sum; but
"having by gradual additions swelled his
contribution, let him then produce it, when I
am come but for the present lay it up," saith
he, "at home, and make thine house a church;
thy little box a treasury. Become a guardian
sacred wealth, a self-ordained steward of the
poor. Thy benevolent mind assigns to thee this
priesthood."
Of this our treasury even now is a sign: but
the sign remains, the thing itself no where.
Now I am aware that many of this congregation
will again find fault with me when treat of these
subjects, and say, "Be not, I beseech you,
be not harsh and disagreeable to four audience.
Make allowances for their disposition; give way
to the mind of the hearers. For in this case
you really do put us to shame; you make us
blush." But I may not endure such words:
since neither was Paul ashamed to be continually
troublesome upon such points as these and to
speak words such as mendicants use. I grant
indeed that if I said, "give it me," and
"lay it up in my house," there might perchance
be something to be ashamed of in what I said:
hardly however even in that case; for "they who
wait upon the altar," we read, "have their
portion with the altar." (c. ix. 13.)
However, some one perhaps might find fault as
if he were framing an argument for his own
interest. But now it is for the poor that I
make my supplication; nay, not so much for the
poor, as for your sake who bestow the gift.
Wherefore also I am bold to speak out. For
what shame is it to say, Give unto thy Lord in
His hunger: Put raiment on Him going about
naked; Receive Him being a stranger? Thy
Lord is not ashamed before the whole world to
speak thus: "I was an hungred, and ye gave
Me not to eat," He who is void of all want
and requires nothing. And am I to be ashamed
and hesitate?
Away with this. This shame is of the snare of
the devil. I will not then be ashamed, but
will say, and that boldly, "Give to the
needy;" I will say it with a louder voice than
the needy themselves. True it is, if any one
can show and prove that in saying these things we
are drawing you over unto ourselves, and under
the pretence of the poor are ourselves making
gain, such a course would be worthy, I say not
of Shame, but even of ten thousand
thunderbolts; and life itself would be more than
persons so behaving would deserve. If, on the
contrary, by the grace of God, we are in
nothing troublesome about ourselves, but "have
made the Gospel without charge" to you;
laboring indeed in no wise like Paul, but being
contented with our own;--with all boldness of
speech I will say, "Give unto the needy:"
yea, and I will not leave off saying it, and
of those who give not I will be a severe
accuser. For so, if I were a general and had
soldiers, I should not feel ashamed at
demanding food for my men: for I vehemently set
my heart upon your salvation.
But that my argument may both be more forcible
and more effective, I will take Paul for my
comrade, and like him will discourse and say,
"Let each one of you lay by him in store, as
he may prosper." Now observe also how he
avoids being burdensome. He said not, "so
much," or "so much," but "as he may
prosper," whether much or little. Neither
said he, "what any one may have gained,"
but, "as he may prosper:" signifying that the
supply is of God. And not only so, but also
by his not enjoining them to deposit all at
once, he makes his counsel easy: since the
gathering little by little hinders all perception
of the burden and the cost. Here you see the
reason too for his not enjoining them to produce
it immediately, but giving them a long day;
whereof adding the cause, he saith. "That
there be no gatherings when I come:" which
means, that ye may not when the season is come
for paying in contributions just then be
compelled to collect them. And this too in no
ordinary degree encouraged them again: the
expectation of Paul being sure to make them more
earnest.
Ver. 3. "And when I arrive, whomsoever ye
shall approve, them will I send with letters to
carry your bounty to Jerusalem."
He said not, "this person," and "that,"
but, "whomsoever ye shall approve,"
whomsoever you shall choose, thus freeing his
ministration from suspicion. Wherefore to them
he leaves the right of voting in the choice of
those who are to convey it. He is far enough
from saying, "The payment is yours, but the
privilege of selecting those who are to carry it
is not yours." Next, that they might not
think him quite absent, he adds his letters,
saying, "Whomsoever you approve, I will send
with letters." As if he had said, I also
will be with them and share in the ministration,
by my letters. And he said not, "These will
I send to bear your alms," but, "your
bounty;" to signify that they were doing great
deeds; to mark that they were gainers
themselves. And elsewhere he calls it both "a
blessing" and "a distribution."
(2 Cor. ix. 5, 13.) The one that he
might not make them less active, the other that
he might not elate them. But in no case
whatever hath he called it "alms."
Ver. 4. "And if it be meet for me to go
also, they shall go with me."
Here again he exhorts them to liberality. As
thus: "if it be so much," saith he, "as to
require my presence also, neither will I
decline this." But he did not in the first
instance promise this, nor say, "When I am
come I will carry it." For he would not have
made so much of it, if he had so set it down
from the first. Afterwards however he adds it
well and seasonably. Here then you have the
reason why he did not immediately promise, nor
yet altogether hold his peace concerning it: but
having said, "I will send," then at length
he adds himself also. And here too again he
leaves it to their own decision; in saying,
"If it be meet for me to go also:" whereas
this rested with them, namely, to make their
collection large; so large even, as to affect
his plans and cause him in person to make the
journey.
Ver. 5. "But I will come to you," saith
he, "when I shall have passed through
Macedonia." This he had said also above;
then however with anger: at least he added,
(c. iv. 19.) "And I will know not the
speech of them that are puffed up, but the
power:" but here, more mildly; that they
might even long for his coming. Then, that
they might not say, "Why is it that you honor
the Macedonians above us?" he said not,
"When I depart," but, "When I shall have
passed through Macedonia; for I do pass
through Macedonia."
Ver. 6. "But with you it may be that I
shall abide, or even winter." For I do not
at all wish to take you merely in my way, but to
continue among you and spend some time. For
when he wrote this letter, he was in Ephesus,
and it was winter; as you may know by his
saying, "Until Pentecost I will tarry at
Ephesus; but after this I shall go away to
Macedonia, and after having gone through it,
I will be with you in the summer; and perhaps
I shall even spend the winter with you." And
why did he say, "perhaps;" and did not
positively affirm it? Because Paul did not
foreknow all things; for good purposes.
Wherefore neither doth he absolutely affirm, in
order that if it came not to pass, he might have
something to resort to; first, his previous
mention of it having been indefinite; and next,
the power of the Spirit leading him wheresoever
It willed, not where he himself desired. And
this also he expresses in the second Epistle,
when excusing himself on account of his delay,
and saying, "Or the things which I purpose,
do I purpose according to the flesh, that with
me there should be the yea yea and the nay
nay?" (2 Cor. i. 17.)
"That ye may set me forward on my journey
wheresoever I go." This also is a mark of
love, and great strength of affection.
Ver. 7. "For I do not wish to see you now
by the way; for I hope to tarry awhile with
you, if the Lord permit."
Now these these things he said, both to signify
his love and also to terrify the sinners, not
however openly, but with outward demonstration
of friendship.
Ver. 8. "But I will tarry at Ephesus
until Pentecost."
As we should expect, he tells them all
exactly, informing them as friends, For this
too is a mark of friendship to say the reason why
he was not with them, why he delayed, and where
he was staying, Ver. 9. "For a great door
and effectual is opened unto me, and there are
many adversaries."
Now it it was "great," how could there be
"adversaries?" Why on this very account the
adversaries were many, because men's faith was
great; because the entrance was great and wide.
But what means, "A great door?" There are
many prepared to receive the faith, many ready
to approach and be converted. There is a
spacious entrance for me, things being now come
to that point that the mind of those approaching
is at its prime for the obedience of the faith.
On this account, vehement was the blast of the
breath of the devil, because he saw many turning
away from him.
You see then on both accounts it was needful for
him to stay; both because the gain was
abundant, and because the struggle was great.
And herewith also he cheered them up, namely,
by saying, that henceforth the word works every
where and springs up readily. And if there be
many who plot against it, this also is a sign of
the advance of the Gospel. For at no time doth
that evil demon wax fierce, except on seeing his
goods made spoil of abundantly. (Matt.
xii.)
Let us then, when we desire to effect any thing
great and noble, not regard this, the greatness
of the labor which it brings, but let us rather
look to the gain. Mark, for instance, Paul,
not therefore lingering, not therefore skrinking
back, because "there were many adversaries;"
but because "there was a great door," pressing
on and persevering. Yea, and as I was
saying, this was a sign that the devil was being
stripped, for it is not, depend on it, by
little and mean achievements that men provoke
that evil monster to wrath. And so when thou
seest a righteous man performing great and
excellent deeds, yet suffering innumerable
ills, marvel not; on the contrary, one might
well marvel, if the devil receiving so many
blows were to keep quiet and bear the wounds
meekly. Even as you ought not to be surprised
were a serpent, continually goaded, to grow
fierce and spring on the person that goaded it.
Now no serpent steals on you so fierce as the
devil, leaping up against all; and, like a
scorpion with its sting raised, he raises
himself upright. Let not this then disturb
you: since of course he that returns from war
and victory and slaughter must needs be bloody,
and oftentimes also have received wounds. Do
thou, then, for thy part, when thou seest any
one doing alms and performing numberless other
good works and so curtailing the power of the
devil, and then falling into temptations and
perils; be not troubled thereupon. This is the
very reason why he fell into temptations,
because he mightily smote the devil.
"And how did God permit it?" you will say.
That he might be crowned more signally: that
the other might receive a severer wound. For
when after benefits conferred a man suffers, and
that grievously, and yet continually gives
thanks, it is a blow to the devil. For it is a
great thing, even when our affairs are flowing
on prosperously, to show mercy and to adhere to
virtue: but it is far greater in grievous
calamity not to desist from this noble
occupation; this is he who may be most truly
said to do so for God's sake. So then,
though we be in peril, beloved, though we
suffer ever so greatly, let us with the greater
zeal apply ourselves to our labors for virtue's
sake. For this is not at all the season if or
retribution.
Here then let us not ask for our crowns, lest
when the crowns come in their season, we
diminish our recompense. For as in the case of
artificers, they who support themselves and work
receive higher pay; while those who have their
maintenance with their employers, are curtailed
in no small part of the wages; so also in regard
to the saints: he that doth immense good and
suffers extreme evil hath his reward unimpaired
and a far more abundant recompense, not only for
the good things which he hath done, but also for
the evil which he hath suffered. But he that
enjoys rest and luxury here, hath not such
bright crowns there. Let us not then seek for
our recompense here. But "then" of all times
let us rejoice, when doing well we suffer ill.
For God hath in store for us in that world not
only the reward of our good deeds, but that of
our temptations also.
But to explain myself more clearly: suppose two
rich merciful men, and let them give to the
poor: then let one continue in his riches and
enjoy all prosperity: the other fall into
poverty and diseases and calamities, and give
God thanks. Now when these are gone away into
the other world, which will receive the greater
reward? Is it not quite plain that it will be
he who is sick and in adversity, seeing that
though he did well and suffered ill, he felt not
according to human infirmity? I suppose this is
plain to every one. And, in truth, this is
the adamantine statue, this is the considerate
servant. (See S. Mat. xxv. 21.) But
if we ought not to do any thing good for the hope
of the kingdom, but because it so pleaseth
God, which is more than any kingdom; what doth
he deserve, who because he doth not receive his
recompense here, is become more remiss
concerning virtue?
Let us then not be troubled when we see that
such an one who invited widows and made continual
feasts lost his house by fire, or sustained some
other such like disaster. Yea, for this very
thing he shall receive his reward. For even
Job was not so much admired for his alms-deeds
as he was for his sufferings afterwards. For
this reason his friends also are little esteemed
and deemed of no account; because they sought
for the recompenses of the present world, and
with a view to this gave sentence against the
just man. Let us then not seek for our return
here; let us not become poor and needy; since
surely it is of extreme meanness, when heaven is
proposed, and things which are above the
heaven, to be looking round on the things which
are here. Let us not by any means do so; but
whichsoever of unexpected things come upon us,
hold we fast the commands of God continually,
and obey the blessed Paul.
And let us make a little chest for the poor at
home; and near the place at which you stand
praying, there let it be put: and as often as
you enter in to pray, first deposit your alms,
and then send up your prayer; and as you would
not wish to pray with unwashen hands, so neither
do so without alms: since not even the Gospel
hanging by our bed is more important than that
alms should be laid up for you; for if you hang
up the Gospel and do nothing, it will do you no
such great good. But if you have this little
coffer, you have a defence against the devil,
you give wings to your prayer, you make your
house holy, having meat for the King (S.
Mat. xxv. 34.) there laid up in store.
And for this reason let the little coffer be
placed also near the bed, and the night will not
be troubled with fantasies. Only let nothing be
cast into it, which is the fruit of injustice.
For this thing is charity; and it cannot be
that charity should ever spring out of
hardheartedness.
Will you have mention also of the resources out
of which you should make your deposits, so as in
this respect also to make this kind of
contribution easy? The handicraft man, for
instance, the sandal-maker, or the
leather-cutter, or the brass-founder, or any
other artificer,--when he sells any article of
his trade, let him give the first-fruits of its
price unto God: let him cast in a small portion
here, and assign something to God out of his
portion, though it be rather scanty. For
neither do I ask any great thing; but so much
as the childish ones among the Jews, full as
they are of innumerable evils, just so much let
us cast in, we who look forward to heaven. And
this I say not as laying down a law, neither as
forbidding more, but as recommending a deposit
of not less than a tenth part. And this also do
thou practise not in selling only, but also in
buying and receiving a recompense. Let those
also who possess land observe this law in regard
to their rents: yea, let it be a law for all
who gather their incomes in an honest way. For
with those who demand usury I have no concern,
neither with soldiers who do violence to others
and turn to their own advantage their neighbors'
calamities. Since from that quarter God will
accept nothing. But these things I say to
those who gather their substance by righteous
labor.
Yea, and if we establish ourselves in this kind
of habit, we are ever after stung by our
conscience if ever we omit this rule; and after
a while we shall not even think it a hard thing;
and by degrees we shall arrive at the greater
things, and by practising how to despise
wealth, and by pulling up the root of evils, we
shall both pass the present life in peace, and
obtain the life to come; which may it be the
portion of us all to attain unto, etc., etc.
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