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1 COR. V. 1, 2.
It is actually reported that there is
fornication among you, and such fornication as
is not even named among the Gentiles, that one
of you hath his father's wife. And ye are
puffed up, and did not rather mourn, that he
that had done this deed might be taken away from
among you.
WHEN he was discoursing about their
divisions, he did not indeed at once address
them vehemently, but more gently at first; and
afterwards, he ended in accusation, saying
thus, (c. 1. xi.) "For it hath been
signified unto me concerning you, my brethren,
by them which are of the household of Chloe,
that there are contentions among you." But in
this place, not so; but he lays about him
immediately and makes the reproach of the
accusation as general as possible. For he said
not, "Why did such an one commit
fornication?" but, "It is reported that
there is fornication among you;" that they
might as persons altogether aloof from his charge
take it easily; but might be filled with such
anxiety as was natural when the whole body was
wounded, and the Church had incurred reproach.
"For no one," saith he, "will state it
thus, 'such an one hath committed
fornication,' but, 'in the Church of
Corinthians that sin hath been committed.'"
And he said not, "Fornication is
perpetrated," but, "Is reported,--such as
is not even named among the Gentiles." For so
continually he makes the Gentiles a topic of
reproach to the believers. Thus writing to the
Thessalonians, he said, (1 Thess. iv.
4, 5, kaitim om. ta loipa inserted.)
"Let every one possess himself of his own
vessel in sanctification, not in the passion of
lust, even as the rest of the Gentiles." And
to the Colossians and Ephesians, (Eph. iv.
17. cf Col. iii. 6, 7.) "That you
should no longer walk, as the other Gentiles
walk." Now if their committing the same sins
was unpardonable, when they even outdid the
Gentiles, what place can we find for them?
tell me: "inasmuch as among the Gentiles,"
so he speaks, "not only they dare no such
thing, but they do not even give it a name. Do
you see to what point he aggravated his charge?
For when they are convicted of inventing such
modes of uncleanness as the unbelievers, so far
from venturing on them, do not even know of,
the sin must be exceeding great, beyond all
words. And the clause, "among you," is
spoken also emphatically; that is, "Among
you, the faithful, who have been favored with
so high mysteries, the partakers Of secrets,
the guests invited to heaven." Dost thou mark
with what indignant feeling his works overflow?
with what anger against all? For had it not
been for the great wrath of which he was full,
had he not been setting himself against them
all, he would have spoken thus: "Having heard
that such and such a person hath committed
fornication, I charge you to punish him."
But as it is he doth not so; he rather
challenges all at once. And indeed, if they
had written first, this is what he probably
would have said. Since however so far from
writing, they had even thrown the fault into the
shade, on this account he orders his discourse
more vehemently.
"That one of you should have his father's
wife." Wherefore said he not, "That he
should abuse his father's wife?" The extreme
foulness of the deed caused him to shrink. He
hurries by it accordingly, with a sort of
scrupulousness as though it had been explicitly
mentioned before. And hereby again he
aggravates the charge, implying that such things
are ventured on among them as even to speak
plainly of was intolerable for Paul. Wherefore
also, as he goes on, he uses the same mode of
speech, saying, "Him who hath so done this
thing:" and is again ashamed and blushes to
speak out; which also we are wont to do in
regard of matters extremely disgraceful. And he
said not, "his step-mother," but, "his
father's wife; "so as to strike much more
severely. For when the mere terms are
sufficient to convey the charge, he proceeds
with them simply, adding nothing.
And "tell me not," saith he, "that the
fornicator is but one: the charge hath become
common to all." Wherefore at once he added,
"and ye are puffed up:" he said not, "with
the sin;" for this would imply want of all
reason: but with the doctrine you have heard
from that person. This however he set not down
himself, but left it undetermined, that he
might inflict a heavier blow.
And mark the good sense of Paul. Having first
overthrown the wisdom from without, and
signified that it is nothing by itself although
no sin were associated with it; then and not
till then he discourses about the sin also. For
if by way of comparison with the fornicator who
perhaps was some wise one, he had maintained the
greatness of his own spiritual gift; he had done
no great thing: but even when unattended with
sin to take down the heathen wisdom and
demonstrate it to be nothing, this was
indicating its extreme worthlessness indeed.
Wherefore first, as I said, having made the
comparison, he afterwards mentions the man's
sin also.
And with him indeed he condescends not to
debate, and thereby signifies the exceeding
greatness of his dishonor. But to the others he
saith, "You ought to weep and wail, and cover
your faces, but now ye do the contrary." And
this is the force of the next clause, "And ye
are puffed up, and did not rather mourn."
"And why are we to weep?" some might say.
Because the reproach hath made its way even unto
the whole body of your Church. "And what good
are we to get by our weeping?" "That such an
one should be taken away from you." Not even
here doth he mention his name; rather, I
should say, not any where; which in all
monstrous things is our usual way.
And he said not, "Ye have not rather cast him
out," but, as in the case of any disease or
pestilence, "there is need of mourning,"
saith he, "and of intense supplication, 'that
he may be taken away.' And you should have
used prayer for this, and left nothing undone
that he should be cut off."
Nor yet doth he accuse them for not having given
him information, but for not having mourned so
that the man should be taken away; implying that
even without their Teacher this ought to have
been done, because of the notoriety of the
offence. Ver. 3. "For I verily being
absent in body, but present in spirit."
Mark his energy. He suffers them not even to
wait for his presence, nor to receive him first
and then pass the sentence of binding: but as if
on the point of expelling some contagion before
that it have spread itself into the rest of the
body, he hastens to restrain it. And therefore
he subjoins the clause, "I have judged
already, as though I were present." These
things moreover he said, not only to urge them
unto the declaration of their sentence and to
give them no opportunity of contriving something
else, but also to frighten them, as one who
knew what was to be done and determined there.
For this is the meaning of being "present in
spirit:" as Elisha was present with Gehazi,
and said, "Went not my heart with thee? (2
Kings v. 26.) Wonderful! How great is
the power of the gift, in that it makes all to
be together and as one; and qualifies them to
know the things which are far off. "I have
judged already as though I were present."
He permits them not to have any other device.
"Now I have uttered my decision as if I were
present: let there be no delays and puttings
off: for nothing else must be done."
Then lest he should be thought too authoritative
and his speech sound rather self-willed, mark
how he makes them also partners in the sentence.
For having said, "I have judged," he adds,
"concerning him that hath so wrought this
thing, in the Name of our Lord Jesus
Christ, ye being gathered together, and my
spirit, with the power of our Lord Jesus
Christ, to deliver such an one unto Satan.
Now what means, "In the Name of our Lord
Jesus Christ?" "According to God;" "not
possessed with any human prejudice."
Some, however, read thus, "Him that hath so
wrought this thing in the name of our Lord
Jesus Christ," and putting a stop there or a
break, then subjoin what follows, saying,
"When you are gathered together and my spirit
to deliver such an one unto Satan:" and they
assert that the sense of this reading is as
follows, "Him that hath done this thing in the
Name of Christ," saith St. Paul,
"deliver ye unto Satan;" that is, "him that
hath done insult unto the Name of Christ, him
that, after he had become a believer and was
called after that appellation, hath dared to do
such things, deliver ye unto Satan." But to
me the former exposition (ekdosis). It seems
to mean "enunciation.") appears the truer.
What then is this? "When ye are gathered
together in the Name of the Lord." That is;
His Name, in whose behalf ye have met,
collecting you together.
"And my spirit." Again he sets himself at
their head in order that when they should pass
sentence, they might no otherwise cut off the
offender than as if he were present; and that no
one might dare to judge him pardonable, knowing
that Paul would be aware of the proceedings.
Then making it yet more awful, he saith,
"with the power of our Lord Jesus Christ;"
that is, either that Christ is able to give you
such grace as that you should have power to
deliver him to the devil; or that He is
Himself together with you passing that sentence
against him.
And he said not, "Give up" such an one to
Satan, but "deliver;" opening unto him the
doors of repentance, and delivering up such an
one as it were to a schoolmaster. And again it
is, "such an one:" he no where can endure to
make mention of his name.
"For the destruction of the flesh." As was
done in the case of the blessed Job, but not
upon the same ground. For in that case it was
for brighter crowns, but here for loosing of
sins; that he might scourge him with agrievous
sore or some other disease. True it is that
elsewhere he saith, "Of the Lord are we
judged, (i Cor. xi. 32.) when we suffer
these things." But here, desirous of making
them feel it more severely, he "delivereth up
unto Satan." And so this too which God had
determined ensued, that the man's flesh was
chastised. For because inordinate eating and
carnal luxuriousness are the parents of desires,
it is the flesh which he chastises.
"That the spirit may be saved in the day of the
Lord Jesus;" that is the soul. Not as
though this were saved alone, but because it was
a settled point that if that were saved, without
all controversy the body too would partake in its
salvation. For as it became mortal because of
the soul's sinning: so if this do
righteousness, that also on the other hand shall
enjoy great glory.
But some maintain, that "the Spirit" is the
Gracious Gift which is extinguished when we
sin. "In order then that this may not
happen," saith he, "let him be punished;
that thereby becoming better, he may draw down
to himself God's grace, and be found having it
safe in that day." So that all comes as from
one exercising a nurse's or a physician's
office, not merely scourging nor punishing
rashly and at random. For the gain is greater
than the punishment: one being but for a
season, the other everlasting.
And he said not simply, "That the spirit may
be saved," but "in that day." Well and
seasonably doth he remind them of that day in
order that both they might more readily apply
themselves to the cure, and that the person
censured might the rather receive his words, not
as it were of anger, but as the forethought of
an anxious father. For this cause also he
said, "unto the destruction of the flesh:"
proceeding to lay down regulations for the devil
and not suffering him to go a step too far. As
in the instance of Job, God said, (Job ii.
6.) "But touch not his life."
Then, having ended his sentence, and spoken it
in brief without dwelling on it, he brings in
again a rebuke, directing himself against them;
Ver. 6. "Your glorying is not good:"
signifying that it was they up to the present
time who had hindered him from repenting, by
taking pride in him. Next he shews that he is
taking this step in order to spare not that
person only, but also those to whom he writes.
To which effect he adds, "Know ye not, that
a little leaven leaveneth the whole lump?"
"For," saith he, "though the offence be
his, yet if neglected it hath power to waste the
rest of the body of the Church also. For when
the first transgressor escapes punishment,
speedily will others also commit the same
faults."
In these words he indicates moreover that their
struggle and their danger is for the whole
Church, not for any one person. For which
purpose he needeth also the similitude of the
leaven. For "as that," saith he, "though
it be but little, transforms unto its own nature
the whole lump; so also this man, if he be let
go unpunished and this sin turn out unavenged,
will corrupt likewise all the rest."
Ver. 7. "Purge out the old leaven," that
is, this evil one. Not that he speaketh
concerning this one only; rather he glances at
others with him. For, "the old leaven" is
not fornication only, but also sin of every
kind. And he said not, "purge," but "purge
out;" "cleanse with accuracy so that there be
not so much as a remnant nor a shadow of that
sort." In saying then, "purge out," he
signifies that there was still iniquity among
them. But in saying, "that ye may be a new
lump, even as ye are unleavened," he affirms
and declares that not over very many was the
wickedness prevailing. But though he saith,
"as ye are unleavened," he means it not as a
fact that all were clean, but as to what sort of
people you ought to be.
"For our Passover also hath been sacrificed
for us, even Christ; wherefore let us keep the
feast: not with old leaven, nor with the leaven
of malice and wickedness, but with the
unleavened bread of sincerity and truth." So
also Christ called His doctrine Leaven. And
further he himself dwells upon the metaphor,
reminding them of an ancient history, and of the
Passover and unleavened bread, and of their
blessings both then and now, and their
punishments and their plagues.
It is festival, therefore, the whole time in
which we live. For though he said, "Let us
keep the feast," not with a view to the
presence of the Passover or of Pentecost did he
say it; but as pointing out that the whole of
time is a festival unto Christians, because of
the excellency of the good things which have been
given. For what hath not come to pass that is
good? The Son of God was made man for thee;
He freed thee from death; and called thee to a
kingdom. Thou therefore who hast obtained and
art still obtaining such things, how can it be
less than thy duty to "keep the feast" all thy
life? Let no one then be downcast about
poverty, and disease, and craft of enemies.
For it is a festival, even the whole of our
time. Wherefore saith Paul, (Philip. iv,
4.) "Rejoice in the Lord always; again I
say, Rejoice." Upon the festival days no one
puts on filthy garments. Neither then let us do
so. For a marriage hath been made, a spiritual
marriage. For, "the kingdom of Heaven,"
saith He, "is likened unto a certain king
which would make (S. Mat. xxii, 1.
hqelhse poihsai, rec. text epoihse.) a
marriage feast for his son." Now where it is a
king making a marriage, and a marriage for his
son, what can be greater than this feast? Let
no one then enter in clad in rags. Not about
garments is our discourse but about unclean
actions. For if where all wore bright apparel
one alone, being found at the marriage in filthy
garments, was cast out with dishonor, consider
how great strictness and purity the entrance into
that marriage feast requires.
However, not on this account only does he
remind them of the "unleavened bread," but
also to point out the affinity of the Old
Testament with the New; and to point out also
that it was impossible, after the "unleavened
bread," again to enter into Egypt; but if any
one chose to return, he would suffer the same
things as did they. For those things were a
shadow of these; however obstinate the Jew may
be. Wherefore shouldest thou enquire of him,
he will speak, no great thing, rather it is
great which he will speak of, but nothing like
what we speak of: because he knows not the
truth. For he for his part will say, "the
Egyptians who detained us were so changed by the
Almighty that they themselves urged and drave us
out, who before held us forcibly; they did not
suffer us so much as to leaven our dough." But
if a man asketh me, he shall hear not of Egypt
nor of Pharaoh; but of our deliverance from the
deceit of demons and the darkness of the devil:
not of Moses but of the Son of God; not of a
Red Sea but of a Baptism overflowing with ten
thousand blessings, where the "old man" is
drowned.
Again, shouldest thou ask the Jew why he
expels all leaven from all his borders; here he
will even be silent and will not so much as state
any reason. And this is because, although some
indeed of the circumstances were both types of
things to come, and also due to things then
happening; yet others were not so, that the
Jews might not deal deceitfully; that they
might not abide in the shadow. For tell me,
what is the meaning of the Lamb's being a
"Male," and "Unblemished," and a "year
old, "and of, "a bone shall not be broken?"
and what means the command to call the neighbors
also, (Exod. xii, 4.) and that it should
be eaten "standing" and "in the evening;" or
the fortifying the house with blood? He will
have nothing else to say but over and over all
about Egypt. But I can tell you the meaning
both of the Blood, and of the Evening, and
the Eating all together, and of the rule that
all should be standing.
But first let us explain why the leaven is cast
out of all their borders. What then is the
hidden meaning? The believer must be freed from
all iniquity. For as among them he perishes
with whomsoever is found old leaven, so also
with us wheresoever is found iniquity: since of
course the punishment being so great in that
which is a shadow, in our case it cannot choose
but be much greater. For if they so carefully
clear their houses of leaven, and pry into
mouse-holes; much more ought we to search
through the soul so as to cast out every unclean
thought.
This however was done by them of late; but now
no longer. For every where there is leaven,
where a Jew is found. For it is in the midst
of cities that the feast of unleavened bread is
kept: a thing which is now rather a game at play
than a law. For since the Truth is come, the
Types have no longer any place.
So that by means of this example also he
mightily drives the fornicator out of the
Church. For, saith he, so far from his
presence profiting, he even doth harm, injuring
the common estate of the body. For one knows
not whence is the evil savor while the corrupt
part is concealed, and so one imputes it to the
whole. Wherefore he urges upon them strongly to
"purge out the leaven, that ye may be," saith
he, "a new lump, even as ye are unleavened."
"For our Passover hath been sacrificed for us
even Christ." He said not, hath died, but
more in point to the subject in hand, "hath
been sacrificed." Seek not then unleavened
bread of this kind, since neither hast thou a
lamb of the same kind. Seek not leaven of this
description, seeing that thine unleavened bread
is not such as this.
Thus, in the case of material leaven, the
unleavened might become leavened, but never the
reverse; whereas here there is a chance of the
direct contrary occuring. This however he has
not plainly declared: and observe his good
sense. In the former Epistle he gives the
fornicator no hope of return, but orders that
his whole life should be spent in repentance,
lest he should make him less energetic through
the promise. For he said not, "Deliver him
up to Satan," that having repented he might be
commended again unto the Church. But what
saith he? "That he may be saved in the last
day." For he conducts him on unto that time in
order to make him full of anxiety. And what
favors he intended him after the repentance, he
reveals not, imitating his own Master. For as
God saith, (Jonah iii, 4. lxx: rec.
text, "forty days.") "Yet three days, and
Nineveh shall be overthrown," and added not,
"but if she repent she shall be saved:" so
also he did not say here, "But if he repent
worthily, we will 'confirm our love towards
him.'"
(ii. Cor. ii. 8.). But he waits for him
to do the work that so he may then receive the
favor. For if he had said this at the beginning
he might have set him free from the fear.
Wherefore he not only does not so, but by the
instance of leaven allows him not even a hope of
return, but reserves him unto that day:
"Purge out (so he says) the old leaven;"
and, "let us not keep the feast with old
leaven." But as soon as he had repented, he
brought him in again with all earnestness.
[10.] But why does he call it "old?"
Either because our former life was of this
sort, or because that which is old is "ready to
vanish away," (Heb. viii. 13.) and is
unsavory and foul; which is the nature of sin.
For He neither simply finds fault with the
old, nor simply praises the new, but with
reference to the subject matter. And thus
elsewhere He saith, (Ecclus. ix. 15.)
"New wine is as a new friend: but if it become
old, then with pleasure shalt thou drink it:"
in the case of friendship bestowing his praise
rather upon the old than the new. And again,
"The Ancient of days sat," (Dan. vii.
9.) here again, taking the term "ancient"
as among those laudatory expressions which confer
highest glory. Elsewhere the Scripture takes
the term "old" in the sense of blame; for
seeing that the things are of various aspect as
being composed of many parts, it uses the same
words both in a good and an evil import, not
according to the same shade of meaning. Of
which you may see an instance in the blame cast
elsewhere on the old: (Ps. xvii. 46. ap.
LXX.) "They waxed old, and they halted
from their paths." And again, (Ps. vi.
7. ap. LXX.) "I have become old in the
midst of all mine enemies." And again,
(Dan. xiii. 52. Hist. Susan.) "O
thou that art become old in evil days." So
also the "Leaven" is often taken for the
kingdom of Heaven, although here found fault
with. But in that place it is used with one
aspect, and in this with another.
[11.] But I have a strong conviction that
the saying about the leaven refers also to the
priests who suffer a vast deal of the old leaven
to be within, not purging out from their
borders, that is, out of the Church, the
covetous, the extortioners, and whatsoever
would exclude from the kingdom of Heaven. For
surely covetousness is an "old leaven;" and
whenever it lights and into whatsoever house it
enters, makes it unclean: and though you may
gain but little by your injustice, it leavens
the whole of your substance. Wherefore not
seldom the dishonest gain being little, hath
cast out the stock honestly laid up however
abundant. For nothing is more rotten than
covetousness. You may fasten up that man's
closet with key, and door, and bolt: you do
all in vain, whilst you shut up within
covetousness, the worst of robbers, and able to
carry off all.
"But what," say you, "if there are many
covetous who do not experience this?" In the
first place, they will experience it, though
their experience come not immediately. And
should they now escape, then do thou fear it the
more: for they are reserved for greater
punishment. Add to this, that in the event of
themselves escaping, yet those who inherit their
wealth will have the same to endure. "But how
can this be just," you will say? It is quite
just. For he that has succeeded to an
inheritance; full of injustice, though he have
committed no rapine himself, detains
nevertheless the property of others; and is
perfectly aware of this; and it is fair he
should suffer for it. For if this or that
person had robbed and you received a thing, and
then the owner came and demanded it back; would
it avail you in defence to say that you had not
seized it? By no means. For what would be
your plea when accused! tell me. That it was
another who seized it? Well: but you are
keeping possession. That it was he who robbed?
But you are enjoying it. Why these rules even
the laws of the heathen recognise, which
acquitting those who have seized and stolen, bid
you demand satisfaction from those persons in
whose possession you happen to find your things
all laid up.
If then you know who are the injured, restore
and do what Zacchaeus did, with much increase.
But if you know not, I offer you another way
yet; I do not preclude you from the remedy.
Distribute all these things to the poor: and
thus you will mitigate the evil.
But if some have transmitted these things even
to children and descendants, still in
retribution they have suffered other disasters.
[12.] And why speak I of things in this
present life? In that day at any rate will none
of these things be said, when both appear
naked, both the spoiled and the spoilers. Or
rather not alike naked. Of riches indeed both
will be equally stripped; but the one will be
full of the charges to which they gave occasion.
What then shall we do on that day, when before
the dread tribunal he that hath been evil
entreated and lost his all is brought forward
into the midst, and you have no one to speak a
word for you? What will you say to the Judge?
Now indeed you may be able even to corrupt the
judgment, being but of men; but in that court
and at that time, it will be no longer so: no,
nor yet now will you be able. For even at this
moment that tribunal is present: since God both
seeth our doings and is near unto the injured,
though not invoked: it being certain that
whoever suffers wrong, however in himself
unworthy to obtain any redress, yet nevertheless
seeing that what is done pleases not God, he
hath most assuredly one to avenge him.
"How then," you will say, "is such an one
well off, who is wicked?" Nay, it will not
be so unto the end. Hear what saith the
Prophet; (Ps. xxxvii. 1, 2.) "Fret
not thyself because of the evil doers, because
as grass they shall quickly wither away." For
where, tell me, where is he who wrought
rapine, after his departure hence? Where are
his bright hopes! Where his august name? Are
they not all passed and gone? Is it not a dream
and a shadow, all that was his? And this you
must expect in the case of every such person,
both in his own person while living, and in that
of him who shall come after him. But not such
is the state of the saints, nor will it be
possible for you to say the same things in their
case also, that it is shadow and a dream and a
tale, what belongs to them.
[13.] And if you please, he who spake
these things, the tent-maker, the Cilician,
the man whose very parentage is unknown, let him
be the example we produce. You will say,
"How is it possible to become such as he
was?" Do you then thoroughly desire it? Are
you thoroughly anxious to become such?
"Yes," you will say. Well then, go the
same way as he went and they that were with him.
Now what way went he? One saith, (2 Cor.
xi. 27.) "In hunger, and thirst, and
nakedness." Another, (Acts iii. 6.)
"Silver and gold I have none." Thus they
"had nothing and yet possessed all things."
(2 Cor. vi. 10.) What can be nobler
than this saying? what more blessed or more
abundant in riches? Others indeed pride
themselves on the contrary things, saying, "I
have this or that number of talents of gold, and
acres of land without end, and houses, and
slaves;" but this man on his being naked of all
things; and he shrinks not from poverty,
(which is the feeling of the unwise,) nor
hides his face, but he even wears it as an
ornament.
Where now be the rich men, they who count up
their interest simple and compound, they who
take from all men and are never satisfied? Have
ye heard the voice of Peter, that voice which
sets forth poverty as the mother of wealth?
That voice which has nothing, yet is wealthier
than those who wear diadems? For this is that
voice, which having nothing, raised the dead,
and set upright the lame, and drove away
devils, and bestowed such gracious gifts, as
those who are clad in the purple robe and lead
the mighty and terrible legions never were able
to bestow. This is the voice of those who are
now removed into heaven, of those who have
attained unto that height.
[14.] Thus it is possible that he who hath
nothing may possess all men's goods. Thus may
he who possesses nothing acquire the goods of
all: whereas, were we to get all men's goods,
we are bereft of all. Perhaps this saying seems
to be a paradox; but it is not. "But," you
will say, "how does he who hath nothing possess
all men's goods? Doth he not have much more
who hath what belongs to all?" By no means:
but the contrary. For he who hath nothing
commands all, even as they did. And throughout
the world all houses were open to them, and they
who offered them took their coming as a favor,
and they came to them as to friends and kindred.
For so they came to the woman who was a seller
of purple, (Acts xvi. 14.) and she like a
servant set before them what she had. And to
the keeper of the prison; and he opened to them
all his house. And to innumerable others.
Thus they had all things and had nothing: for
(Acts iv. 32.) "they said that none of
the things which they possessed was their own;"
therefore all things were theirs. For he that
considers all things to be common, will not only
use his own, but also the things of others as if
they belonged to him. But he that parts things
off and sets himself as master over his own
only, will not be master even of these. And
this is plain from an example. He who possesses
nothing at all, neither house, nor table, nor
garment to spare, but for God's sake is bereft
of all, uses the things which are in common as
his own; and he shall receive from all
whatsoever he may desire, and thus he that hath
nothing possesses the things of all. But he
that hath some things, will not be master even
of these. For first, no one will give to him
that hath possessions; and, secondly, his
property shall belong to robbers and thieves and
informers and changing events and be any body's
rather than his. Paul, for instance, went up
and down throughout all the world, carrying
nothing with him, though he went neither unto
friends nor kindred. Nay, at first he was a
common enemy to all: but nevertheless he had all
men's goods after he had made good his
entrance. But Ananias and Sapphira,
hastening to gain a little more than their own,
lost all together with life itself. Withdraw
then from thine own, that thou mayest use
others' goods as thine own.
[15.] But I must stop: I know not how I
have been carried into such a transport in
speaking such words as these unto men who think
it a great thing to impart but ever so little of
their own. Wherefore let these my words have
been spoken to the perfect. But to the more
imperfect, this is what we may say, Give of
what you have unto the needy. Increase your
substance. For, saith He, (Prov. xix.
17.) "He that giveth unto the poor,
lendeth unto God." But if you are in a hurry
and wait not for the time of recompense, think
of those who lend money to men: for not even
these desire to get their interest immediately;
but they are anxious that the principal should
remain a good long while in the hands of the
borrower, provided only the repayment be secure
and they have no mistrust of the borrower. Let
this be done then in the present case also.
Leave them with God that He may pay thee thy
wages manifold. Seek not to have the whole
here; for if you recover it all here, how will
you receive it back there? And it is on this
account that God stores them up there, inasmuch
as this present life is full of decay. But He
gives even here also; for, "Seek ye," saith
He, "the kingdom of heaven, and all these
things shall be added unto you." (S. Mat.
vi. 33. ) Well then, let us look towards
the kingdom, and not be in a hurry for the
repayment of the whole, lest we diminish our
recompense. But let us wait for the fit
season. For the interest in these cases is not
of that kind, but is such as is meet to be given
to God. This then having collected together in
great abundance, so let us depart hence, that
we may obtain both the present and the future
blessings; through the grace and
loving-kindness of our Lord Jesus Christ,
with Whom unto the Father and the Holy Spirit
be glory, power, honor, now, henceforth, and
for evermore. Amen.
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