|
1 COR. XI. 2.
Now I praise you that ye remember me in all
things, and hold fast the traditions, even as
I delivered them to you.
HAVING completed the discourse concerning
the idol-sacrifices as became him, and having
rendered it most perfect in all respects, he
proceeds to another thing, which also itself was
a complaint, but not so great a one. For that
which I said before, this do I also now say,
that he doth not set down all the heavy
accusations continuously, but after disposing
them in due order, he inserts among them the
lighter matters, mitigating what the readers
would else feel offensive in his discourse on
account of his continually reproving.
Wherefore also he set the most serious of all
last, that relating to the resurrection. But
for the present he goes to another, a lighter
thing, saying, "Now I praise you that ye
remember me in all things." Thus when the
offence is admitted, he both accuses vehemently
and threatens: but when it is questioned, he
first proves it and then rebukes. And what was
admitted, he aggravates: but what was likely to
be disputed, he shows to be admitted. Their
fornication, for instance, was a thing
admitted. Wherefore there was no need to show
that there was an offence; but in that case he
proved the magnitude of the transgression, and
conducted his discourse by way of comparison.
Again, their going to law before aliens was an
offence, but not so great a one. Wherefore he
considered by the way, and proved it. The
matter of the idol-sacrifices again was
questioned. It was however, a most serious
evil. Wherefore he both shows it to be an
offence, and amplifies it by his discourse.
But when he doeth this, he not only withdraws
them from the several crimes, but invites them
also to their contraries. Thus he said not only
that one must not commit fornication, but
likewise that one ought to exhibit great
holiness. Wherefore he added, "Therefore'
glorify God in your body, and in your
spirit." (c. vi. 20.) And having said
again that one ought not to be wise with the
wisdom that is without, he is not content with
this, but bids him also to "become a fool."
(c. iii. 18.) And where he advises them
not to go to law before them that are without,
and to do no wrong; he goeth further, and takes
away even the very going to law, and counsels
them not only to do no wrong, but even to suffer
wrong. (c. vi. 7, 8.)
And discoursing concerning the
idol-sacrifices, he said not that one ought to
abstain from things forbidden only, but also
from things permitted when offence is given: and
not only not to hurt the brethren, but not even
Greeks, nor Jews. Thus, "give no occasion
of stumbling," saith he, "either to Jews,
or to Greeks, or to the Church of God."
(c. x. 32.)
Having finished therefore all the discourses
concerning all these things, he next proceeds
also to another accusation. And what was this?
Their women used both to pray and prophesy
unveiled and with their head bare, (for then
women also used to prophesy;) but the men went
so far as to wear long hair as having spent their
time in philosophy, and covered their heads when
praying and prophesying, each of which was a
Grecian custom. Since then he had already
admonished them concerning these things when
present, and some perhaps listened to him and
others disobeyed; therefore in his letter also
again, he foments the place, like a physician,
by his mode of addressing them, and so corrects
the offence. For that he had heretofore
admonished them in person is evident from what he
begins with. Why else, having said nothing of
this matter any where in the Epistle before,
but passing on from other accusations, doth he
straightway say, "Now I praise you that ye
remember me in all things, and hold fast the
traditions, even as I delivered them to you?"
Thou seest that some obeyed, whom he praises;
and others disobeyed, whom he corrects by what
comes afterwards, saying, "Now if any man
seem to be contentious, we have no such
custom." (ver. 16.) For if after some
had done well but others disobeyed, he had
included all in his accusation, he would both
have made the one sort bolder, and have caused
the others to become more remiss; whereas now by
praising and approving the one, and rebuking the
other, he both refreshes the one more
effectually, and causes the other to shrink
before him. For the accusation even by itself
was such as might well wound them; but now that
it takes place in contrast with others who have
done well and are praised, it comes with a
sharper sting. However, for the present he
begins not with accusation, but with encomiums
and great encomiums, saying, "Now I praise
you that ye remember me in all things." For
such is the character of Paul; though it be but
for small matters he weaves a web of high
praise; nor is it for flattery that he doth so:
far from it; how could he so act to whom neither
money was desirable, nor glory, nor any other
such thing? but for their salvation he orders
all his proceedings. And this is why he
amplifies the encomium, saying, "Now I
praise you that ye remember me in all things."
All what things? For hitherto his discourse
was only concerning their not wearing long hair
and not covering their heads; but, as I said,
he is very bountiful in his praises, rendering
them more forward. Wherefore he saith, "That
ye remember me in all things, and hold fast the
traditions, even as I delivered them to you."
It appears then that he used at that time to
deliver many things also not in writing, which
he shows too in many other places. But at that
time he only delivered them, whereas now he adds
an explanation of their reason: thus both
rendering the one sort, the obedient, more
steadfast, and pulling down the others' pride,
who oppose themselves. Further, he doth not
say, "ye have obeyed, whilst others
disobeyed," but without exciting suspicion,
intimates it by his mode of teaching in what
follows, where he saith,
Ver. 3. "But I would have ye know, that
the head of every man is Christ; and the head
of every woman is the man; and the head of
Christ is God."
This is his account of the reason of the thing,
and he states it to make the weaker more
attentive. He indeed that is faithful, as he
ought to be, and steadfast, doth not require
any reason or cause of those things which are
commanded him, but is content with the ordinance
alone. But he that is weaker, when he also
learns the cause, then both retains what is said
with more care and obeys with much readiness.
Wherefore neither did he state the cause until
he saw the commandment transgressed. What then
is the cause? "The head of every man is
Christ." Is He then Head of the Gentile
also? In no wise. For if "we are the Body
of Christ, and severally members thereof,"
(c. xii. 27.) and in this way He is our
head, He cannot be the head of them who are not
in the Body and rank not among the members. So
that when he says, "of every man," one must
understand it of the believer. Perceivest thou
how every where he appeals to the hearer's shame
by arguing from on high? Thus both when he was
discoursing on love, and when on humility, and
when on alms-giving, it was from thence that he
drew his examples.
"But the head of the woman is the man; and the
head of Christ is God." Here the heretics
rush upon us with a certain declaration of
inferiority, which out of these words they
contrive against the Son. But they stumble
against themselves. For if "the man be the
head of the woman," and the head be of the same
substance with the body, and "the head of
Christ is God," the Son is of the same
substance with the Father. "Nay," say
they, "it is not His being of another
substance which we intend to show from hence,
but that He is under subjection." What then
are we to say to this? In the first place,
when any thing lowly is said of him conjoined as
He is with the Flesh, there is no
disparagement of the Godhead in what is said,
the Economy admitting the expression.
However, tell me how thou intendest to prove
this from the passage? "Why, as the man
governs the wife, saith he, "so also the
Father, Christ." Therefore also as Christ
governs the man, so likewise the Father, the
Son. "For the head of every man," we read,
"is Christ." And who could ever admit this?
For if the superiority of the Son compared with
us, be the measure of the Fathers' compared
with the Son, consider to what meanness thou
wilt bring Him. So that we must not try all
things by like measure in respect of ourselves
and of God, though the language used concerning
them be similar; but we must assign to God a
certain appropriate excellency, and so great as
belongs to God. For should they not grant
this, many absurdities will follow. As thus;
"the head of Christ is God:" and, "Christ
is the head of the man, and he of the woman."
Therefore if we choose to take the term,
"head," in the like sense in all the clauses,
the Son will be as far removed from the Father
as we are from Him. Nay, and the woman will
be as far removed from us as we are from the
Word of God. And what the Son is to the
Father, this both we are to the Son and the
woman again to the man. And who will endure
this?
But dost thou understand the term "head"
differently in the case of the man and the
woman, from what thou dost in the case of
Christ? Therefore in the case of the Father
and the Son, must we understand it differently
also. "How understand it differently?" saith
the objector. According to the occasion.
For had Paul meant to speak of rule and
subjection, as thou sayest, he would not have
brought forward the instance of a wife, but
rather of a slave and a master. For what if the
wife be under subjection to us? it is as a
wife, as free, as equal in honor. And the
Son also, though He did become obedient to the
Father, it was as the Son of God, it was as
God. For as the obedience of the Son to the
Father is greater than we find in men towards
the authors of their being, so also His liberty
is greater. Since it will not of course be said
that the circumstances of the Son's relation to
the Father are greater and more intimate than
among men, and of the Father's to the Son,
less. For if we admire the Son that He was
obedient so as to come even unto death, and the
death of the cross, and reckon this the great
wonder concerning Him; we ought to admire the
Father also, that He begat such a son, not as
a slave under command, but as free, yielding
obedience and giving counsel. For the
counsellor is no slave. But again, when thou
hearest of a counsellor, do not understand it as
though the Father were in need, but that the
Son hath the same honor with Him that begat
Him. Do not therefore strain the example of
the man and the woman to all particulars.
For with us indeed the woman is reasonably
subjected to the man: since equality of honor
causeth contention. And not for this cause
only, but by reason also of the deceit (1
Tim. ii. 14.) which happened in the
beginning. Wherefore you see, she was not
subjected as soon as she was made; nor, when
He brought her to the man, did either she hear
any such thing from
God, nor did the man say any such word to her:
he said indeed that she was "bone of his bone,
and flesh of his flesh:" (Gen. ii. 23.)
but of rule or subjection he no where made
mention unto her. But when she made an ill use
of her privilege and she who had been made a
helper was found to be an ensnarer and ruined
all, then she is justly told for the future,
"thy turning shall be to thy husband."
(Gen. iii. 16.)
To account for which; it was likely that this
sin would have thrown our race into a state of
warfare; (for her having been made out of him
would not have contributed any thing to peace,
when this had happened, nay, rather this very
thing would have made the man even the harsher,
that she made as she was out of him should not
have spared even him who was a member of
herself:) wherefore God, considering the
malice of the Devil, raised up the bulwark of
this word and what enmity was likely to arise
from his evil device, He took away by means of
this sentence and by the desire implanted in us:
thus pulling down the partition-wall, i. e,
the resentment caused by that sin of hers. But
in God and in that undefiled Essence, one must
not suppose any such thing.
Do not therefore apply the examples to all,
since elsewhere also from this source many
grievous errors will occur. For so in the
beginning of this very Epistle, he said, (1
Cor. iii. 22, 23.) "All are yours,
and ye are Christ's, and Christ is
God's." What then? Are all in like manner
ours, as "we are Christ's, and Christ is
God's?" In no wise, but even to the very
simple the difference is evident, although the
same expression is used of God, and Christ,
and us. And elsewhere also having called the
husband "head of the wife," he added,
(Eph. v. 23.) "Even as Christ is Head
and Saviour and Defender of the Church, so
also ought the man to be of his own wife." Are
we then to understand in like manner the saying
in the text, both this, and all that after this
is written to the Ephesians concerning this
subject? Far from it. It is impossible. For
although the same words are spoken of God and of
men, they do not have the same force in respect
to God and to men, but in one way those must be
understood, and in another these. Not however
on the other hand all things diversely: since
contrariwise they will seem to have been
introduced at random and in vain, we reaping no
benefit from them. But as we must not receive
all things alike, so neither must we absolutely
reject all.
Now that what I say may become clearer, I
will endeavor to make it manifest in an example.
Christ is called "the Head of the Church."
If I am to take nothing from what is human in
the idea, why, I would know, is the
expression used at all? On the other hand, if
I understand all in that way, extreme absurdity
will result. For the head is of like passions
with the body and liable to the same things.
What then ought we to let go, and what to
accept? We should let go these particulars
which I have mentioned, but accept the notion
of a perfect union, and the first principle;
and not even these ideas absolutely, but here
also we must form a notion, as we may by
ourselves, of that which is too high for us and
suitable to the Godhead: for both the union is
surer and the beginning more honorable.
Again, thou hearest the word "Son;" do not
thou in this case admit all particulars; yet
neither oughtest thou to reject all: but
admitting whatever is meet for God, e.g. that
He is of the same essence, that He is of
God; the things which are incongruous and
belong to human weakness, leave thou upon the
earth.
Again, God is called "Light." Shall we
then admit all circumstances which belong to
natural light? In no wise. For this light
yields to darkness, and is circumscribed by
space, and is moved by another power, and is
overshadowed; none of which it is lawful even to
imagine of That Essence. We will not however
reject all things on this account, but will reap
something useful from the example. The
illumination which cometh to us from God, the
deliverance from darkness, this will be what we
gather from it.
Thus much in answer to the heretics: but we
must also orderly go over the whole passage.
For perhaps some one might here have doubt
also, questioning with himself, what sort of a
crime it was for the woman to be uncovered, or
the man covered? What sort of crime it is,
learn now from hence.
Symbols many and diverse have been given both to
man and woman; to him of rule, to her of
subjection: and among them this also, that she
should be covered, while he hath his head bare.
If now these be symbols. you see that both err
when they disturb the proper order, and
transgress the disposition of God, and their
own proper limits, both the man falling into the
woman's inferioriy, and the woman rising up
against the man by her outward habiliments.
For if exchange of garments be not lawful, so
that neither she should be clad with a cloak,
nor he with a mantle or a veil: ("for the
woman," saith He, "shall not wear that which
pertaineth to a man, neither shall a man put on
a woman's garments:") much more is it
unseemly for these (Deut. xxii. 5.) things
to be interchanged. For the former indeed were
ordained by men, even although God afterwards
ratified them: but this by nature, I mean the
being covered or uncovered. But when I say
Nature, I mean God. For He it is Who
created Nature. When therefore thou
overturnest these boundaries, see how great
injuries ensue.
And tell me not this, that the error is but
small. For first, it is great even of itself:
being as it is disobedience. Next, though it
were small, it became great because of the
greatness of the things whereof it is a sign.
However, that it is a great matter, is evident
from its ministering so effectually to good order
among mankind, the governor and the governed
being regularly kept in their several places by
it.
So that he who transgresseth disturbs all
things, and betrays the gifts of God, and
casts to the ground the honor bestowed on him
from above; not however the man only, but also
the woman. For to her also it is the greatest
of honors to preserve her own rank; as indeed of
disgraces, the behavior of a rebel. Wherefore
he laid it down concerning both, thus saying,
Ver. 4. "Every man praying or prophesying
having his head covered, dishonoreth his head.
But every woman praying or prophesying with her
head unveiled. dishonoreth her head."
For there were, as I said, both men who
prophesied and women who had this girl at that
time, as the daughters of Philip, (Acts.
xxi. 9.) as others before them and after
them: concerning whom also the prophet spake of
old: "your sons shall prophesy, and your
daughters shall see visions." (Joel ii.
28. Acts ii. 17.)
Well then: the man he compelleth not to be
always uncovered, but only when he prays.
"For every man," saith he, "praying or
prophesying, having his head covered,
dishonoreth his head." But the woman he
commands to be at all times covered. Wherefore
also having said, "Every woman that prayeth or
prophesieth with her head unveiled, dishonoreth
her head," he stayed not at this point only,
but also proceeded to say, "for it is one and
the same thing as if she were shaven." But if
to be shaven is always dishonorable, it is plain
too that being uncovered is always a reproach.
And not even with this only was he content, but
added again, saying, "The woman ought to have
a sign of authority on her head, because of the
angels." He signifies that not at the time of
prayer only but also continually, she ought to
be covered. But with regard to the man, it is
no longer about covering but about wearing long
hair, that he so forms his discourse. To be
covered he then only forbids, when a man is
praying; but the wearing long hair he
discourages at all times. Wherefore, as
touching the woman, he said, "But if she be
not veiled, let her also be shorn;" so
likewise touching the man, "If he have long
hair, it is a dishonor unto him." He said
not, "if he be covered" but, "if he have
long hair,"
Wherefore also he said at the beginning,
"Every man praying or prophesying, having any
thing on his head, dishonoreth his head." He
said not, "covered," but "having any thing
on his head;" signifying that even though he
pray with the head bare, yet if he have long
hair, he is like to one covered. "For the
hair," saith he, "is given for a covering."
Ver. 6. "But ira woman is not veiled, let
her also be shorn: but if it be a shame for a
woman to be shorn or shaven, let her be
veiled."
Thus, in the beginning he simply requires that
the head be not bare: but as he proceeds he
intimates both the continuance of the rule,
saying, "for it is one and the same thing as if
she were shaven," and the keeping of it with
all care and diligence. For he said not merely
covered, but "covered over," meaning that she
be carefully wrapped up on every side. And by
reducing it to an absurdity, he appeals to their
shame, saying by way of severe reprimand, "but
if she be not covered, let her also be shorn."
As if he had said, "If thou cast away the
covering appointed by the law of God, cast away
likewise that appointed by nature."
But if any say, "Nay, how can this be a
shame to the woman, if she mount up to the glory
of the man?" we might make this answer; "She
doth not mount up, but rather falls from her own
proper honor." Since not to abide within our
own limits and the laws ordained of God, but to
go beyond, is not an addition but a
diminuation. For as he that desireth other
men's goods and seizeth what is not his own,
hath not gained any thing more, but is
diminished, having lost even that which he had,
(which kind of thing also happened in
paradise:) so likewise the woman acquireth not
the man's dignity, but loseth even the woman's
decency which she had. And not from hence only
is her shame and reproach, but also on account
of her covetousness.
Having taken then what was confessedly
shameful, and having said, "but if it be a
shame for a woman to be shorn or shaven," he
states in what follows his own conclusion,
saying, "let her be covered." And he said
not, "let her have long hair," but, "let
her be covered," ordaining both these to be
one, and establishing them both ways, from what
was customary and from their contraries: in that
he both affirms the covering and the hair to be
one, and also that she again who is shaven is
the same with her whose head is bare. "For it
is one and the same thing," saith he, "as if
she were shaven." But if any say, "And how
is it one, if this woman have the covering of
nature, but the other who is shaven have not
even this?" we answer, that as far as her will
goes, she threw that off likewise by having the
head bare. And if it be not bare of tresses,
that is nature's doing, not her own. So that
as she who is shaven hath her head bare, so this
woman in like manner. For this cause He left
it to nature to provide her with a covering,
that even of it she might learn this lesson and
veil herself.
Then he states also a cause, as one discoursing
with those who are free: a thing which in many
places I have remarked. What then is the
cause?
Ver. 7. "For a man indeed ought not to have
his head veiled, forasmuch as he is the image
and glory of God."
This is again another cause. "Not only," so
he speaks, "because he hath Christ to be His
Head ought he not to cover the head, but
because also he rules over the woman." For the
ruler when he comes before the king ought to have
the symbol of his rule. As therefore no ruler
without military girdle and cloak, would venture
to appear before him that hath the diadem: so
neither do thou without the symbols of thy rule,
(one of which is the not being covered,) pray
before God, lest thou insult both thyself and
Him that hath honored thee.
And the same thing likewise one may say
regarding the woman. For to her also is it a
reproach, the not having the symbols of her
stib-jection. "But the woman is the glory of
the man." Therefore the rule of the man is
natural.
Then, having affirmed his point, he states
again other reasons and causes also, leading
thee to the first creation, and saying thus:
Ver. 8. "For the man is not of the woman,
but the woman of the man."
But if to be of any one, is a glory to him of
whom one is, much more the being an image of
him.
Ver. 9. "For neither was the man created
for the woman, but the woman for the man."
This is again a second superiority, nay,
rather also a third, and a fourth, the first
being, that Christ is the head of us, and we
of the woman; a second, that we are the glory
of God, but the woman of us; a third, that we
are not of the woman, but she of us; a fourth,
that we are not for her, but she for us.
Ver. 10. "For this cause ought the woman
to have a sign of authority on her head"
"For this cause:" what cause, tell me?
"For all these which have been mentioned,"
saith he; or rather not for these only, but
also "because of the angels." "For although
thou despise thine husband," saith he, "yet
reverence the angels."
It follows that being covered is a mark of
subjection and authority. For it induces her to
look down and be ashamed and preserve entire her
proper virtue. For the virtue and honor of the
governed is to abide in his obedience.
Again: the man is not compelled to do this;
for he is the image of his Lord: but the woman
is; and that reasonably. Consider then the
excess of the transgression when being honored
with so high a prerogative, thou puttest thyself
to shame, seizing the woman's dress. And thou
doest the same as if having received a diadem,
thou shouldest cast the diadem from thy head,
and instead of it take a slave's garment.
Ver. 11. "Nevertheless, neither is the
man without the woman, nor the woman without the
man, in the Lord."
Thus, because he had given great superiority to
the man, having said that the woman is of him
and for him and under him; that he might neither
lift up the men more than was due nor depress the
women, see how he brings in the correction,
saying, "Howbeit neither is the man without
the woman, nor the woman without the man, in
the Lord." "Examine not, I pray," saith
he, "the first things only, and that
creation. Since if thou enquire into what comes
after, each one of the two is the cause of the
other; or rather not even thus each of the
other, but God of all." Wherefore he saith,
"neither is the man without the woman, nor the
woman without the man, in the Lord."
Ver. 12. "For as the woman is of the man,
so is the man also by the woman."
He said not, "of the woman," but he repeats
the expression, (from v. 7.) "of the
man." For still this particular prerogative
remains entire with the man. Yet are not these
excellencies the property of the man, but of
God. Wherefore also he adds, "but all things
of God." If therefore all things belong to
God, and he commands these things, do thou
obey and gainsay not.
Ver. 13. "Judge ye in yourselves: is it
seemly that a woman pray unto God veiled?"
Again he places them as judges of the things
said, which also he did respecting the
idol-sacrifices. For as there he saith,
"judge ye what I say:" (c. x. 15.) so
here, "judge in yourselves:" and he hints
something more awful here. For he says that the
affront here passes on unto God: although thus
indeed he doth not express himself, but in
something of a milder and more enigmatical form
of speech: "is it seemly that a woman pray unto
God unveiled?"
Ver. 14. "Doth not even nature itself
teach you, that if a man have long hair, it is
a dishonor unto him?"
Ver. 15. "But if a woman have long hair,
it is a glory to her; for her hair is given her
for a covering." His constant practice of
stating commonly received reasons he adopts also
in this place, betaking himself to the common
custom, and greatly abashing those who waited to
be taught these things from him, which even from
men s ordinary practice they might have learned.
For such things are not unknown even to
Barbarians: and see how he every where deals in
piercing expressions: "every man praying having
his head covered dishonoreth his head;" and
again, "but if it be a shame for a woman to be
shorn or shaven, let her be veiled:" and here
again, "if a man have long hair, it is a shame
unto him; but if a woman have long hair, it is
a glory to her, for her hair is given her for a
covering."
"And if it be given her for a covering," say
you, "wherefore need she add another
coveridg?" That not nature only, but also her
own will may have part in her acknowledgment of
subjection. For that thou oughtest to be
covered nature herself by anticipation enacted a
law. Add now, I pray, thine own part also,
that thou mayest not seem to subvert the very
laws of nature; a proof of most insolent
rashness, to buffet not only with us, but with
nature also. This is why God accusing the
Jews said, (Ezek. xvi. 21, 22.)
"Thou hast slain thy sons and thy daughters:
this is beyond all thy abominations."
And again, Paul rebuking the unclean among the
Romans thus aggravates the accusation, saying,
that their usage was not only against the law of
God, but even against nature. "For they
changed the natural use into that which is
against nature." (Rom. i. 26.) For
this cause then here also he employs this
argument signifying this very thing, both that
he is not enacting any strange law and that among
Gentiles their inventions would all be reckoned
as a kind of novelty against nature. So also
Christ, implying the same, said,
"Whatsoever ye would that men should do to
you, do ye also so them;" showing that He is
not introducing any thing new.
Ver. 16. "But if any man seems to be
contentious, we have no such custom, neither
the Churches of God."
It is then contentiousness to oppose these
things, and not any exercise of reason.
Notwithstanding, even thus it is a measured
sort of rebuke which he adopts, to fill them the
more with self-reproach; which in truth
rendered his saying the more severe. "For
we," saith he, "have no such custom," so as
to contend and to strive and to oppose
ourselves. And he stopped not even here, but
also added, "neither the Churches of God;"
signifying that they resist and oppose themselves
to the whole world by not yielding. However,
even if the Corinthians were then contentious,
yet now the whole world hath both received and
kept this law. So great is the power of the
Crucified.
But I fear lest having assumed the dress, yet
in their deeds some of our women should be found
immodest and in other ways uncovered. For
therefore also writing to Timothy Paul was not
content with these things, but added others,
saying, "that they adorn themselves in modest
apparel, with shamefacedness and sobriety; not
with braided hair, or gold." (1 Tim. ii.
9.) For if one ought not to have the head
bare, but everywhere to carry about the token of
authority, much more is it becoming to exhibit
the same in our deeds. Thus at any rate the
former women also used both to call their
husbands lords, (1 Pe. iii. 6.) and to
yield the precedence to them. "Because they
for their part, "you say," used to love their
own wives." I know that as well as you: I am
not ignorant of it. But when we are exhorting
thee concerning thine own duties, let not theirs
take all thine attention. For so, when we
exhort children to be obedient to parents,
saying, that it is written, "honor thy father
and thy mother," they reply to us, "mention
also what follows, 'and ye fathers, provoke
not your children to wrath," (Eph. vi.
1-4.) And servants when we tell them that
it is written that they should "obey their
masters, and not serve with eye-service,"
they also again demand of us what follows,
bidding us also give the same advice to masters.
For Paul bade them also, they saw, "to
forbear threatening." But let us not do thus
nor enquire into the things enjoined on others,
when we are charged with regard to our own: for
neither will thy obtaining a partner in the
charges free thee from the blame: but look to
one thing only, how thou mayest rid thyself of
those charges which lie against thyself. Since
Adam also laid the blame on the woman, and she
again on the serpent, but this did in no wise
deliver them. Do not thou, therefore, for thy
part, say this to me now, but be careful with
all consideration to render what thou owest to
thy husband: since also when I am discoursing
with thy husband, advising him to love and
cherish thee, I suffer him not to bring forward
the law that is appointed for the woman, but I
require of him that which is written for
himself. And do thou therefore busy thyself
with those things only which belong to thee, and
show thyself tractable to thy consort. And
accordingly if it be really for God's sake that
thou obeyest thy husband, tell me not of the
things which ought to be done by him, but for
what things thou hast been made responsible by
the lawgiver, those perform with exactness.
For this is especially to obey God, not to
transgress the law even when suffering things
contrary to it. And by the same rule, he that
being beloved loves, is not reckoned to do any
great thing. But he that waits upon a person
who hateth him, this above all is the man to
receive a crown. In the same manner then do
thou also reckon that if thy husband give thee
disgust, and thou endure it, thou shalt receive
a glorious crown: but if he be gentle and mild,
what will there be for God to reward in thee?
And these things I say, not bidding the
husbands be harsh; but persuading the wives to
bear even with harshness in their husbands.
Since when each is careful to fulfil his own
duty, his neighbor's part also will quickly
follow: as when the wife is prepared to bear
even with rough behavior in the husband, and the
husband refrains from abusing her in her angry
mood; then all is a calm and a harbor free from
waves.
So also was it with those of old time. Each
was employed in fulfilling his own duty, not in
exacting that of his neighbor. Thus, if you
mark it, Abraham took his brother's son: his
wife found no fault with him. He commanded her
to travel a long journey; she spake not even
against this but followed. Again, after those
many miseries and labors and toils having become
lord of all, he yielded the precedency to Lot.
And so far from Sarah being offended at this,
she did not even open her mouth, nor uttered any
such thing as many of the women of these days
utter, when they see their own husbands coming
off inferior in such allotments, and especially
in dealing with inferiors; reproaching them,
and calling them fools and senseless and unmanly
and traitors and stupid. But no such thing did
she say or think, but was pleased with all
things that were done by him.
And another thing, and that a greater: after
that Lot had the choice put in his power, and
had thrown the inferior part upon his uncle, a
great danger fell upon him. Whereof the
patriarch hearing, armed all his people, and
set himself against the whole army of the
Persians with his own domestics only, and not
even then did she detain him, nor say, as was
likely, "O man, whither goest thou,
thrusting thyself down precipices, and exposing
thyself to so great hazards; for one who wronged
thee and seized on all that was thine, shedding
thy blood? Yea, and even if thou make light of
thyself, yet have pity on me which have left
house and country and friends and kindred, and
have followed thee in so long a pilgrimage; and
involve me not in widowhood, and in the miseries
of widowhood." None of these things she said:
she thought not of them but bore all in silence.
After this, her womb continuing barren, she
herself suffers not the grief of women nor
laments: but he complains, though not to his
wife, but to God. And see how each preserves
his own appropriate part: for he neither
despised Sarah as childless, nor reproached her
with any such thing: and she again was anxious
to devise some consolation to him for her
childlessness by means of the handmaid. For
these things had not yet been forbidden then as
now. For now neither is it lawful for women to
indulge their husbands in such things, nor for
the men, with or without the wife's knowledge,
to form such connexions, even though the grief
of their childlessness should infinitely harass
them: since they also shall hear the sentence,
"their worm shall not die, neither shall their
fire be quenched." For now it is not
permitted, but then it had not been forbidden.
Wherefore both his wife commanded this, and he
obeyed, yet not even thus for pleasure's sake.
But "behold," it will be said, "how he cast
Hagar out again at her bidding." Well, this
is what I want to point out, that both he
obeyed her in all things, and she him. But do
not thou give heed to these things only, but
examine, thou who urgest this plea, into what
had gone before also, Hagar's insulting her,
her boasting herself against her mistress; than
which what can be more vexatious to a free and
honorable woman?
Let not then the wife tarry for the virtue of
the husband and then show her own, for this is
nothing great; nor, on the other hand, the
husband, for the obedience of the wife and then
exercise self-command; for neither would this
any more be his own well-doing; but let each,
as I said, furnish his own share first. For
if to the Gentiles smiting us on the right, we
must turn the other cheek; much more ought one
to bear with harsh behavior in a husband.
And I say not this for a wife to be beaten;
far from it: for this is the extremest affront,
not to her that is beaten, but to him who
beateth. But even if by some misfortune thou
have such a yokefellow allotted thee, take it
not ill, O woman, considering the reward which
is laid up for such things and their praise too
in this present life. And to you husbands also
this I say: make it a rule that there can be no
such offence as to bring you under the necessity
of striking a wife. And why say I a wife?
since not even upon his handmaiden could a free
man endure to inflict blows and lay violent
hands. But if the shame be great for a man to
beat a maidservant, much more to stretch forth
the right hand against her that is free. And
this one might see even from heathen legislatures
who no longer compel her that hath been so
treated to live with him that beat her, as being
unworthy of her fellowship. For surely it comes
of extreme lawlessness when thy partner of life,
she who in the most intimate relations and in the
highest degree, is united with thee; when she,
like a base slave, is dishonored by thee.
Wherefore also such a man, if indeed one must
call him a man and not rather a wild beast, I
should say, was like a parricide and a murderer
of his mother. For if for a wife's sake we
were commanded to leave even father and mother,
not wronging them but fulfilling a divine law;
and a law so grateful to our parents themselves
that even they, the very persons whom we are
leaving, are thankful, and bring it about with
great eagerness; what but extreme frenzy can it
be to insult her for whose sake God bade us
leave even our parents?
But we may well ask, Is it only madness?
There is the shame too: I would fain know who
can endure it. And what description can set it
before us; when shrieks and wailings are borne
along the alleys, and there is a running to the
house of him that is so disgracing himself, both
of the neighbors and the passers by, as though
some wild beast were ravaging within? Better
were it that the earth should gape asunder for
one so frantic, than that he should be seen at
all in the forum after it.
"But the woman is insolent," saith he.
Consider nevertheless that she is a woman, the
weaker vessel, whereas thou art a man. For
therefore weft thou ordained to be ruler; and
wert assigned to her in place of a head, that
thou mightest. bear with the weakness of her
that is set under thee. Make then thy rule
glorious. And glorious it will be when the
subject of it meets with no dishonor from thee.
And as the monarch will appear so much the more
dignified, as he manifests more dignity in the
officer under him; but if he dishonor and
depreciate the greatness of that rank, he is
indirectly cutting off no small portion of his
own glory likewise: so also thou dishonor her
who governs next to thyself, wilt in no common
degree mar the honor of thy governance.
Considering therefore all these things, command
thyself: and withal think also of that evening
on which the father having called thee,
delivered thee his daughter as a kind of
deposit, and having separated her from all,
from her mother, from himself, from the
family, intrusted her entire guardianship to thy
right hand. Consider that (under God)
through her thou hast children and hast become a
father, and be thou also on that account gentle
towards her.
Seest thou not the husbandmen, how the earth
which hath once received the seed, they tend
with all various methods of culture, though it
have ten thousand disadvantages; e.g., though
it be an unkindly soil or bear ill weeds, or
though it be vexed with excessive rain through
the nature of its situation? This also do
thou. For thus shalt thou be first to enjoy
both the fruit and the calm. Since thy wife is
to thee both a harbor, and a potent healing
charm to rejoice thy heart. Well then: if thou
shalt free thy harbor from winds and waves, thou
shalt enjoy much tranquility on thy return from
the market-place: but if thou fill it with
clamor and tumult, thou dost but prepare for
thyself a more grievous shipwreck. In order
then to prevent this, let what I advise be
done: When any thing uncomfortable happens in
the household, if she be in the wrong console
her and do not aggravate the discomfort. For
even if thou shouldest lose all, nothing is more
grievous than to have a wife without good-will
sharing thine abode. And whatever offence thou
canst mention, thou wilt tell me of nothing so
very painful as being at strife with her. So
that if it were only for such reasons as these,
let her love be more precious than all things.
For if one another's burdens are to be borne,
much more our own wife's.
Though she be poor do not upbraid her: though
she be foolish, do not trample on her, but
train her rather: because she is a member of
thee, and ye are become one flesh. "But she
is trifling and drunken and passionate." Thou
oughtest then to grieve over these things, not
to be angry; and to beseech God, and exhort
her and give her advice, and do every thing to
remove the evil. But if thou strike her thou
dost aggravate the disease: for fierceness is
removed by moderation, not by rival fierceness.
With these things bear in mind also the reward
from God: that when it is permitted thee to cut
her off, and thou doest not so for the fear of
God, but bearest with so great defects,
fearing the law appointed in such matters which
forbids to put away a wife whatsoever disease she
may have: thou shalt receive an unspeakable
reward. Yea, and before the reward thou shalt
be a very great gainer, both rendering her more
obedient and becoming thyself more gentle
thereby. It is said, for instance, that one
of the heathen philosophers, who had a bad
wife, a trifler and a brawler, when asked,
"Why, having such an one, he endured her;"
made reply, "That he might have in his house a
school and training-place of philosophy. For
I shall be to all the rest meeker," saith he,
"being here disciplined every day." Did you
Utter a great shout? Why, I at this moment
am greatly mourning, when heathens prove better
lovers of wisdom than we; we who are commanded
to imitate angels, nay rather who are commanded
to follow God Himself in respect of
gentleness.
But to proceed: it is said that for this reason
the philosopher having a bad wife, cast her not
out; and some say that this very thing was the
reason of his marrying her. But I, because
many men have dispositions not exactly
reasonable, advise that at first they do all
they can, and be careful that they take a
suitable partner and one full of all virtue.
Should it happen, however, that they miss
their end, and she whom they have brought into
the house prove no good or tolerable bride, then
I would have them at any rate try to be like
this philosopher, and train her in every way,
and consider nothing more important than this.
Since neither will a merchant, until he have
made a compact with his partner capable of
procuring peace, launch the vessel into the
deep, nor apply himself to the rest of the
transaction. And let us then use every effort
that she who is partner with us in the business
of life and in this our vessel, may be kept in
all peace within. For thus shall our other
affairs too be all in calm, and with tranquility
shall we run our course through the ocean of the
present life. Compared with this, let house,
and slaves, and money, and lands, and the
business itself of the state, be less in our
account. And let it be more valuable than all
in our eyes that she who with us sits at the oars
should not be in mutiny and disunion with us.
For so shall our other matters proceed with a
favoring tide, and in spiritual things also we
shall find ourselves much the freer from
hindrance, drawing this yoke with one accord;
and having done all things well, we shall obtain
the blessings laid up in store; unto which may
we all attain, through the grace and mercy of
our Lord Jesus Christ, with Whom to the
Father, with the Holy Ghost, be glory,
power, and honor, now and ever, and world
without end. Amen.
|
|