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I Cor. x. 25.
Whatsoever is sold in the shambles, eat,
asking no question for conscience sake.
HAVING said that "they could not drink the
cup of the Lord and the cup of the devils,"
and having once for all led them away from those
tables, by Jewish examples, by human
reasonings, by the tremendous Mysteries, by
the rites solemnized among the idols; and having
filled them with great fear; that he might not
by this fear drive again to another extreme, and
they be forced, exercising a greater
scrupulosity than was necessary, to feel alarm,
lest possibly even without their knowledge there
might come in some such thing either from the
market or from some other quarter; to release
them from this strait, he saith, "Whatsoever
is sold in the shambles, eat, asking no
question." "For," saith he, "if thou eat
in ignorance and not knowingly, thou art not
subject to the punishment: it being thenceforth
a matter not of greediness, but of ignorance."
Nor doth he free the man only from this
anxiety, but also from another, establishing
them in thorough security and liberty. For he
cloth not even suffer them to "question;"
i.e., to search and enquire, whether it be an
idol-sacrifice or no such thing; but simply to
eat every thing which comes from the market, not
even acquainting one's self with so much as
this, what it is that is act before us. So
that even he that eateth, if in ignorance, may
be rid of anxiety. For such is the nature of
those things which are not in their essence
evil, but through the man's intention make him
unclean. Wherefore he saith, "asking no
question."
Ver. 26. "For to the Lord belongeth the
earth and the fulness thereof." Not to the
devils. Now if the earth and the fruits and the
beasts be all His, nothing is unclean: but it
becomes unclean otherwise, from our intention
and our disobedience. Wherefore he not only
gave permission, but also, Ver. 27. "If
one of them that believe not biddeth you,"
saith he, "to a feast, and you are disposed to
go; whatsoever is set before you, eat, asking
no question for conscience sake."
See again his moderation. For he did not
command and make a law that they should withdraw
themselves, yet neither did he forbid it. And
again, should they depart, he frees them from
all suspicion. Now what may be the account of
this? That so great curiousness might not seem
to arise from any fear and cowardice. For he
who makes scrupulous enquiry doth so as being in
dread: but he who, on hearing the fact,
abstains, abstains as out of contempt and hatred
and aversion. Wherefore Paul, purposing to
establish both points, saith, "Whatsoever is
set before you, eat."
Ver. 28. "But if any man say unto you,
This hath been offered in sacrifice unto idols;
eat not, for his sake that showed it."
Thus it is not at all for any power that they
have but as accursed, that he bids abstain from
them. Neither then, as though they could
injure you, fly from them, (for they have no
strength;) nor yet, because they have no
strength, indifferently partake: for it is the
table of beings hostile and degraded. Wherefore
he said, "eat not for his sake that showed it,
and for conscience sake. For the earth is the
Lord's and the fulness thereof."
Seest thou how both when he bids them eat and
when they must abstain, he brings forward the
same testimony? "For I do not forbid,"
saith he, "for this cause as though they
belonged to others: ("for the earth is the
Lord's:") but for the reason I mentioned,
for conscience sake; i.e., that it may not be
injured." Ought one therefore to inquire
scrupulously? "Nay" saith he "for I said
not thy conscience, but his. For I have
already said, 'for his sake that showed
it."' And again, v. 29, "Conscience,
I say, not thine own, but the other's."
But perhaps some one may say, "The brethren
indeed, as is natural, thou sparest, and dost
not suffer us to taste for their sakes, lest
their conscience being weak might be emboldened
to eat the idol sacrifices. But if it be some
heathen, what is this man to thee? Was it not
thine own word, 'What have I to do with
judging them that are without?' (1 COR. V.
12.)
Wherefore then dost thou on the contrary care
for them?" "Not for him is my care," he
replies, "but in this case also for thee."
To which effect also he adds, "For why is my
liberty judged by another conscience?" meaning
by "liberty," that which is left without
caution or prohibition. For this is liberty,
freed from Jewish bondage. And what he means
is this: "God hath made me free and above all
reach of injury, but the Gentile knoweth not
how to judge of my rule of life, nor to see into
the liberality of my Master, but will condemn
and say to himself, Christianity is a fable;
they abstain from the idols, they shun demons,
and yet cleave to the things offered to them:
great is their gluttony.'" "And what
then?" it may be said. "What harm is it to
us, should he judge us unfairly?" But how
much better to give him no room to judge at
all'. For if thou abstain, he will not even
say this. "How," say you, "will he not say
it? For when he seeth me not making these
inquiries, either in the shambles or in the
banquet; what should hinder him from using this
language and condemning me, as one who partakes
without discrimination?" It is not so at all.
For thou partakest, not as of
idol-sacrifices, but as of things clean. And
if thou makest no nice enquiry, it is that thou
mayest signify that thou fearest not the things
set before thee; this being the reason why,
whether thou enterest a house of Gentiles or
goest into the market, I suffer thee not to ask
questions; viz. lest thou become timid and
perplexed, and occasion thyself needless
trouble. Ver. 30. "If I by grace
partake, why am I evil spoken of for that for
which I give thanks?" "Of what dost thou
'by grace partake?' tell me." Of the gifts
of God. For His grace is so great, as to
render my soul unstained and above all
pollution. For as the sun sending down his
beams upon many spots of pollution, withdraws
them again pure; so likewise and much more,
we, living in the midst of the world remain
pure, if we will, by how much the power we have
is even greater than his. "Why then
abstain?" say you. Not as though I should
become unclean, far from it; but for my
brother's sake, and that I may not become a
partaker with devils, and that I may not be
judged by the unbeliever. For in this case it
is no longer now the nature of the thing, but
the disobedience and the friendship with devils
which maketh me unclean, and the purpose of
heart worketh the pollution. But what is,
"why am I evil spoken of for that for which I
give thanks? "I, for my part" saith he
"give thanks to God that He hath thus set me
on high, and above the low estate of the Jews,
so that from no quarter am I injured. But the
Gentiles not knowing my high rule of life will
suspect the contrary, and will say, 'Here are
Christians indulging a taste for our customs;
they are a kind of hypocrites, abusing the
demons and loathing them, yet running to their
tables; than which what can be more senseless?
We conclude that not for truth's sake, but
through ambition and love of power they have
betaken themselves to this doctrine.' What
folly then would it be that in respect of those
things whereby I have been so benefited as even
to give solemn thanks, in respect of these I
should become the cause of evil-speaking?"
"But these things, even as it is," say you,
"will the Gentile allege, when he seeth me not
making enquiry." In no wise. For all things
are not full of idol-sacrifices so that he
should suspect this: nor dost thou thyself taste
of them as idol-sacrifices. But not then
scrupulous overmuch, nor again, on the other
hand, when any say that it is an
idol-sacrifice, do thou partake. For Christ
gave thee grace and set thee on high and above
all injury from that quarter, not that thou
mightest be evil spoken of, nor that the
circumstance which hath been such a gain to thee
as to be matter of special thanksgiving, should
so injure others as to make them even blaspheme.
"Nay, why," saith he, "do I not say to
the Gentile, 'I eat, I am no wise injured,
and I do not this as one in friendship with the
demons'?" Because thou canst not persuade
him, even though thou shouldst say it ten
thousand times: weak as he is and hostile. For
if thy brother hath not yet been persuaded by
thee, much less the enemy and the Gentile. If
he is possessed by his consciousness of the
idol-sacrifice, much more the unbeliever. And
besides, what occasion have we for so great
trouble?
"What then? whereas we have known Christ and
give thanks, while they blaspheme, shall we
therefore abandon this custom also?" Far from
it. For the thing is not the same. For in the
one case, great is our gain from bearing the
reproach; but in the other, there will be no
advantage. Wherefore also he said before,
"for neither if we eat, are we the better; nor
if we eat not, are we the worse." (c. viii.
8.) And besides this too he showed that the
thing was to be avoided, so that even on another
ground ought they to be abstained from, not on
this account only but also for the other reasons
which he assigned.
Ver. 31. "Whether therefore ye eat, or
drink, or whatsoever ye do, do all to the glory
of God."
Perceivest thou how from the subject before
him, he carried out the exhortation to what was
general, giving us one, the most excellent of
all aims, that God in all things should be
glorified?
Ver. 32. "Give no occasion of stumbling,
either to Jews, or to Greeks, or to the
Church of God:" i.e., give no handle to
anyone: since in the case supposed, both thy
brother is offended, and the Jew will the more
hate and condemn thee, and the Gentile in like
manner deride thee even as a gluttonous man and a
hypocrite.
Not only, however, should the brethren receive
no hurt from us, but to the utmost of our power
not even those that are without. For if we are
"light," and "leaven," and "luminaries,"
and "salt," we ought to enlighten, not to
darken; to bind, not to loosen; to draw to
ourselves the unbelievers, not to drive them
away. Why then puttest thou to flight those
whom thou oughtest to draw to thee?. Since
even Gentiles are hurt, when they see us
reverting to such things: for they know not our
mind nor that our Soul hath come to be above all
pollution of sense. And the Jews too, and the
weaker brethren, will suffer the same.
Seest thou how many reasons he hath assigned for
which we ought to abstain from the
idol-sacrifices? Because of their
unprofitableness, because of their
needlessness, because of the injury to our
brother, because of the evil-speaking of the
Jew, because of the reviling of the Gentile,
because we ought not to be partakers with
demons, because the thing is a kind of
idolatry.
Further, because he had said, "give no
occasion of stumbling," and he made them
responsible for the injury done, both to the
Gentiles and to the Jews; and the saying was
grievous; see how he renders it acceptable and
light, putting himself forward, and saying,
Ver. 33. "Even as I also please all men
in all things, not seeking mine own profit, but
the profit of the many, that they may be
saved."
Chap. xi. ver. I. "Be ye imitators of
me, even as I also am of Christ."
This is a rule of the most perfect
Christianity, this is a landmark exactly laid
down, this is the point that stands highest of
all; viz. the seeking those things which are
for the common profit: which also Paul himself
declared, by adding, "even as I also am of
Christ." For nothing can so make a man an
imitator of Christ as caring for his
neighbors.Nay, though thou shouldest fast,
though thou shouldest lie upon the ground, and
even strangle thyself, but take no thought for
thy neighbor; thou hast wrought nothing great,
but still standest far from this Image, while
so doing. However, in the case before us,
even the very thing itself is naturally useful,
viz; the abstaining from idol-sacrifices. But
"I," saith he, "have done many of those
things which were unprofitable also: e.g.,
when I used circumcision, when I offered
sacrifice; for these, were any one to examine
them in themselves, rather destroy those that
follow after them and cause them to fall from
salvation: nevertheless, I submitted even to
these on account of the advantage therefrom: but
here is no such thing. For in that case,
except there accrue a certain benefit and except
they be done for others' sake, then the thing
becomes injurious: but in this, though there be
none made to stumble, even so ought one to
abstain from the things forbidden.
But not only to things hurtful have I
submitted, but also to things toilsome For,
"I robbed other Churches," saith he,
"taking wages of them; (2 Cor. xI. 8.)
and when it was lawful to eat and not to work,
I sought not this, but chose to perish of
hunger rather than offend another." This is
why he says, "I please all men in all
things." "Though it be against the law,
though it be laborious and hazardous, which is
to be done, I endure all for the profit of
others. So then, being above all in
perfection, he became beneath all in
condescension."
For no virtuous action can be very exalted,
when it doth not distribute its benefit to others
also: as is shown by him who brought the one
talent safe, and was cut in sunder because he
had not made more of it. And thou then,
brother, though thou shouldest remain without
food, though thou shouldest sleep upon the
ground, though thou shouldest eat ashes and be
ever wailing, and do good to no other; thou
wilt do no great work. For so also those great
and noble persons who were in the beginning made
this their chiefest care: examine accurately
their life, and thou wilt see clearly that none
of them ever looked to his own things, but each
one to the things of his neighbor, whence also
they shone the brighter. For so Moses (to
mention him first) wrought many and great
wonders and signs; but nothing made him so great
as that blessed voice which he uttered unto
God, saying, "If Thou wilt forgive their
sin," forgive.'" but if not, blot me also
out." (Exod. xxxii. 32.) Such too was
David: wherefore also he said, "I the
shepherd have sinned, and I have done
wickedly, but these, the flock, what have they
done? Let Thine hand be upon me and upon my
father's house." (2 Sam. xxiv. 17.)
So likewise Abraham sought not his own profit,
but the profit of many. Wherefore he both
exposed himself to dangers and besought God for
those who in no wise belonged to him.
Well: these indeed so became glorious. But as
for those who sought their own, consider what
harm too they received. The nephew, for
instance, of the last mentioned, because he
listened to the saying, "If thou wilt go to
the right,
I will go to the left;" (Gen. xiii. 9.)
and accept-ring the choice, sought his own
profit, did not even find his own: but this
region was burned up, while that remained
untouched. Jonah again, not seeking the profit
of many, but his own, was in danger even of
perishing: and while the city stood fast, he
himself was tossed about and overwhelmed in the
sea. But when he sought the profit of many,
then he also found his own. So likewise Jacob
among the flocks, not seeking his own gain, had
exceeding riches for his portion. And Joseph
also, seeking the profit of his brethren, found
his own. At least, being sent by his father,
(Gen xxxvii. 14.) I he said not, "What
is this? Hast thou not heard that for a vision
and certain dreams they even attempted to tear me
in pieces, and I was held responsible for my
dreams, and suffer punishment for being beloved
of thee? What then will they not do when they
get me in the midst of them?" He said none of
these things, he thought not of them, but
prefers the care of his brethren above all.
Therefore he enjoyed also all the good things
which followed, which both made him very
brilliant and declared him glorious. Thus also
Moses,--for nothing hinders that we should a
second time make mention of him, and behold how
he overlooked his own things and sought the
things of others:--I say this Moses, being
conversant in a king's court, because he
"counted the reproach of Christ (Heb. xi.
26.) greater riches than the treasures of
Egypt;" and having cast them even all out of
his hands, became a partaker of the afflictions
of the Hebrews;--so far from being himself
enslaved, he liberated them also from bondage.
Well: these surely are great things and worthy
of an angelical life. But the conduct of Paul
far exceeds this. For all the rest leaving
their own blessings chose to be partakers in the
afflictions of others: but Paul did a thing
much greater. For it was not that he consented
to be a partaker in others' misfortunes, but he
chose himself to be at all extremities that other
men might enjoy blessings. Now it is not the
same for one who lives in luxury to cast away his
luxury and suffer adversity, as for one himself
alone suffering adversity, to cause others to be
in security and honor. For in the former case,
though it be a great thing to exchange prosperity
for affliction for your neighbor's sake,
nevertheless it brings some consolation to have
partakers in the misfortune. But consenting to
be himself alone in the distress that others may
enjoy their good things,--this belongs to a
much more energetic soul, and to Paul's own
spirit.
And not by this only, but by another and
greater excellency doth he surpass all those
before mentioned. That is, Abraham and all
the rest exposed themselves to dangers in the
present life, and all these were but asking for
this kind of death once for all: but Paul
prayed (Rom. ix. 3.,) that he might fall
from the glory of the world to come for the sake
of others' salvation.
I may mention also a third point of
superiority. And what is this? That some of
those, though they interceded for the persons
who conspired against them, nevertheless it was
for those with whose guidance they had been
entrusted: and the same thing happened as if one
should stand up for a wild and lawless son, but
still a son: whereas Paul wished to be accursed
in the stead of those with whose guardianship he
was not entrusted. For to the Gentiles was he
sent. Dost thou perceive the greatness of his
soul and the loftiness of his spirit,
transcending the very heaven? This man do thou
emulate: but if thou canst not, at least follow
those who shone in the old covenant. For thus
shalt thou find thine own profit, if thou
seekest that of thy neighbor. Wherefore when
thou feelest backward to care for thy brother,
considering that no otherwise canst thou be
saved, at least for thine own sake stand thou up
for him and his interests.
And although what hath been said is sufficient
to convince thee that no otherwise is it possible
to secure our own benefit: yet if thou wouldst
also assure thyself of it by the examples of
common life, conceive a fire happening any where
to be kindled in a house, and then some of the
neighbors with a view to their own interest
refusing to confront the danger but shutting
themselves up and remaining at home, in fear
lest some one find his way in and purloin some
part of the household goods; how great
punishment will they endure? Since the fire
will come on and burn down likewise all that is
theirs; and because they looked not to the
profit of their neighbor, they lose even their
own besides. For so God, willing to bind us
all to each other, hath imposed upon things such
a necessity, that in the profit of one neighbor
that of the other is bound up; and the whole
world is thus constituted. And therefore in a
vessel too, if a storm come on, and the
steersman, leaving the profit of the many,
should seek his own only, he will quickly sink
both himself and them. And of each several art
too we may say that should it look to its own
profit only, life could never stand, nor even
the art itself which so seeketh its own.
Therefore the husbandman sows not so much corn
only as is sufficient for himself, since he
would long ago have famished both himself and
others; but seeks the profit of the many: and
the soldier takes the field against dangers, not
that he may save himself, but that he may also
place his cities in security: and the merchant
brings not home so much as may be sufficient for
himself alone, but for many others also.
Now if any say, "each man doeth this, not
looking to my interest, but his own, for he
engages in all these things to obtain for himself
money and glory and security, so that in seeking
my profit he seeks his own:" this also do I
say and long since wished to hear from you, and
for this have I framed all my discourse; viz.
to signify that thy neighbor then seeks. his own
profit, when he looks to thine. For since men
would no otherwise make up their mind to seek the
things of their neighbor, except they were
reduced to this necessity; therefore God hath
thus joined things together, and suffers them
not to arrive at their own profit except they
first travel through the profit of others.
Well then, this is natural to man, thus to
follow after his neighbors' advantage; but one
ought to be persuaded not from this reason, but
from what pleases God. For it is not possible
to be saved, wanting this; but though thou
shouldest exercise the highest perfection of the
work and neglect others who are perishing, thou
wilt gain no confidence towards God. Whence is
this evident? From what the blessed Paul
declared. "For if I bestow my goods to feed
the poor, and give my body to be burned, and
have not love, it profiteth me nothing," (1
Cor. xiii. 3.) saith he. Seeth thou how
much Paul requireth of us? And yet he that
bestowed his goods to feed the poor, sought not
his own good, but that of his neighbor. But
this alone is not enough, he saith. For he
would have it done with sincerity and much
sympathy. For therefore also God made it a law
that he might bring us into the bond of love.
When therefore He demands so large a measure,
and we do not render even that which is less, of
what indulgence shall we be worthy?
"And how," saith one, "did God say to Lot
by the Angels, 'Escape for thy life?"'
(Gen. xix. 17.) Say, when, and why.
When the punishment was brought near, not when
there was an opportunity of correction but when
they were condemned and incurably diseased, and
old and young had rushed into the same passions,
and henceforth they must needs be burned up, and
in that day when the thunderbolts were about to
be launched. And besides, this was not spoken
of vice and virtue but of the chastisement
inflicted by God. For what was he to do, tell
me? Sit still and await the punishment, and
without at all profiting them, be burned up?
Nay, this were the extremest folly.
For I do not affirm this, that one ought to
bring chastisement on one's self without
discrimination and at random, apart from the
will of God. But when a man tarries long in
sin, then I bid thee push thyself forward and
correct him: if thou wilt, for thy neighbor's
sake: but if not, at least for thine own
profit. It is true, the first is the better
course: but if thou reachest not yet unto that
height, do it even for this. And let no man
seek his own that he may find his own; and
bearing in mind that neither voluntary poverty
nor martyrdom, nor any other thing, can testify
in our favor, unless we have the crowning virtue
of love; let us preserve this beyond the rest,
that through it we may also obtain all other,
both present and promised blessings; at which
may we all arrive through the grace and mercy of
our Lord Jesus Christ; Whom be the glory
world without end. Amen.
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