|
I. Cor. x. 13.
There hath no temptation taken you, but such as
man can bear: but God is faithful, Who will
not suffer you to be tempted above that ye are
able; but will with the temptation make also the
way of escape, that ye may be able to endure
it.
Thus, because he terrified them greatly,
relating the ancient examples, and threw them
into an agony, saying, "Let him that thinketh
he standeth take heed lest he fall; "though
they had borne many temptations, and had
exercised themselves many times therein; for
"I was with you," saith he, "in weakness,
and in fear, and in much trembling:" (1
Cor. ii. 3.) lest they should say, "Why
terrify and alarm us? we are not unexercised in
these troubles, for we have been both driven and
persecuted, and many and continual dangers have
we endured:" repressing again their pride, he
says, "there hath no temptation taken you but
such as man can bear," i.e., small, brief,
moderate. For he uses the expression "man can
bear,'' in respect of what is small; as when
he says, "I speak after the manner of men
because of the infirmity of your flesh."
(Rom. vi. 19.) "Think not then great
things," saith he, "as though ye had overcome
the storm. For never have ye seen a danger
threatening death nor a temptation intending
slaughter:" which also he said to the
Hebrews, "ye have not yet resisted unto
blood, striving against sin." (Heb. xii.
4.)
Then, because he terrified them, see how again
he raises them up, at the same time recommending
moderation; in the words, "God is faithful,
Who will not suffer you to be tempted above that
ye are able." There are therefore temptations
which we are not able to bear. And what are
these? All, so to speak. For the ability
lies in God's gracious influence; a power
which we draw down by our own will. Wherefore
that thou mayest know and see that not only those
which exceed our power, but not even these which
are "common to man" is it possible without
assistance from God easily to bear, he added,
"But will with the temptation also make the way
of escape, that ye may be able to endure it."
For, saith he, not even those moderate
temptations, as I was remarking, may we bear
by our own power: but even in them we require
aid from Him in our warfare that we may pass
through them, and until we have passed, bear
them. For He gives patience and brings on a
speedy release; so that in this way also the
temptation becomes bearable. This he covertly
imtimates, saying, "will also make the way of
escape, that ye may be able to bear it:" and
all things he refers to Him.
Ver. 14. "Wherefore, my brethren, flee
from idolatry."
Again he courts them by the name of kindred,
and urges them to be rid of this sin with all
speed. For he did not say, simply, depart,
but "flee;" and he calls the matter
"idolatry," and no longer bids them quit it
merely on account of the injury to their
neighbor, but signifies that the very thing of
itself is sufficient to bring a great
destruction.
Vet. 15. "I speak as to wise men: judge
ye what I say."
Because he hath cried out aloud and heightened
the accusation, calling it idolatry; that he
might not seem to exasperate them and to make his
speech disgusting, in what follows he refers the
decision to them, and sets his judges down on
their tribunal with an encomium. "For I speak
as to wise men," saith he: which is the mark
of one very confident of his own rights, that he
should make the accused himself the judge of his
allegations.
Thus also he more elevates the hearer, when he
discourses not as commanding nor as laying down
the law, but as advising with them and as
actually pleading before them. For with the
Jews, as more foolishly and childishly
disposed, God did not so discourse, nor did
He in every instance acquaint them with the
reasons of the commands, but merely enjoined
them; but here, because we have the privilege
of great liberty, we are even admitted to be
counsellors. And he discourses as with
friends, and says, "I need no other judges,
do ye yourselves pass this sentence upon me, I
take you for arbiters."
Ver. 16. "The cup of blessing which we
bless, is it not a communion of the Blood of
Christ?"
What sayest thou, O blessed Paul? When thou
wouldest appeal to the hearer's reverence, when
thou art making mention of awful mysteries, dost
thou give the title of "cup of blessing" to
that fearful and most tremendous cup? "Yea,"
saith he; "and no mean title is that which was
spoken. For when I call it 'blessing,' I
mean thanksgiving, and when I call it
thanksgiving I unfold all the treasure of
God's goodness, and call to mind those mighty
gifts." Since we too, recounting over the cup
the unspeakable mercies of God and all that we
have been made partakers of, so draw near to
Him, and communicate; giving Him thanks that
He hath delivered from error the whole race of
mankind; that being afar off, He made them
nigh; that when they had no hope and were
without God in the world, He constituted them
His own brethren and fellow-heirs. For these
and all such things, giving thanks, thus we
approach. "How then are not your doings
inconsistent," saith he, "O ye
Corinthians; blessing God for delivering you
from idols, yet running again to their
tables?"
"The cup of blessing which we bless, is it not
a communion of the Blood of Christ?". Very
persuasively spake he, and awfully. For what
he says is this: "This which is in the cup is
that which flowed from His side, and of that do
we partake." But he called it a cup of
blessing, because holding it in our hands, we
so exalt Him in our hymn, wondering,
astonished at His unspeakable gift, blessing
Him, among other things, for the pouring out
of this self-same draught that we might not
abide in error: and not only for the pouring it
out, but also for the imparting thereof to us
all. "Wherefore if thou desire blood," saith
He, "redden not the altar of idols with the
slaughter of brute beasts, but My altar with
My blood." Tell me, What can be more
tremendous than this? What more tenderly kind?
This also lovers do. When they see those whom
they love desiring what belongs to strangers and
despising their own, they give what belongs to
themselves, and so persuade them to withdraw
themselves from the gifts of those others.
Lovers, however, display this liberality in
goods and money and garments, but in blood none
ever did so. Whereas Christ even herein
exhibited His care and fervent love for us.
And in the old covenant, because they were in
an imperfect state, the blood which they used to
offer to idols He Himself submitted to
receive, that He might separate them from those
idols; which very thing again was a proof of
His unspeakable affection: but here He
transferred the service to that which is far more
awful and glorious, changing the very sacrifice
itself, and instead of the slaughter of
irrational creatures, commanding to offer up
Himself.
"The bread which we break, is it not a
communion of the Body of Christ?" Wherefore
said he not, the participation? Because he
intended to express something more and to point
out how close was the union: in that we
communicate not only by participating and
partaking, but also by being united. For as
that body is united to Christ, so also are we
united to him by this bread.
But why adds he also, "which we break?" For
although in the Eucharist one may see this
done, yet on the cross not so, but the very
contrary. For, "A bone of Him," saith
one, "shall not be broken." But that which
He suffered not on the cross, this He suffers
in the oblation for thy sake, and submits to be
broken, that he may fill all men.
Further, because he said, "a communion of the
Body," and that which communicates is another
thing from that whereof it communicates; even
this which seemeth to be but a small difference,
he took away. For having said, "a communion
of the Body," he sought again to express
something nearer. Wherefore also he added,
Ver. 17. "For we, who are many, are one
bread, one body." "For why speak I of
communion?" saith he, "we are that self-same
body." For what is the bread? The Body of
Christ. And what do they become who partake of
it? The Body of Christ: not many bodies,
but one body. For as the bread consisting of
many grains is made one, so that the grains no
where appear; they exist indeed, but their
difference is not seen by reason of their
conjunction; so are we conjoined both with each
other and with Christ: there not being one body
for thee, and another for thy neighbor to be
nourished by, but the very same for all.
Wherefore also he adds, "For we all partake
of the one bread." Now if we are all nourished
of the same and all become the same, why do we
not also show forth the, same love, and become
also in this respect one? For this was the old
way too in the time of our forefathers: "for
the multitude of them that believed," saith the
text, "were of one heart and soul." (Acts
iv. 32.) Not so, however, now, but
altogether the reverse. Many and various are
the contests betwixt all, and worse than wild
beasts are we affected towards each other's
members. And Christ indeed made thee so far
remote, one with himself: but thou dost not
deign to be united even to thy brother with due
exactness, but separatest thyself, having had
the privilege of so great love and life from the
Lord. For he gave not simply even His own
body; but because the former nature of the flesh
which was framed out of earth, had first become
deadened by sin and destitute of life; He
brought in, as one may say, another sort of
dough and leaven, His own flesh, by nature
indeed the same, but free from sin and full of
life; and gave to all to partake thereof, that
being nourished by this and laying aside the old
dead material, we might be blended together unto
that which is living and eternal, by means of
this table.
Ver. 18. "Behold Israel after the flesh:
have not they which eat the sacrifices communion
with the altar?"
Again, from the old covenant he leads them unto
this point also. For because they were far
beneath the greatness of the things which had
been spoken, he persuades them both from former
things and from those to which they were
accustomed. And he says well, "according to
the flesh," as though they themselves were
according to the Spirit. And what he says is
of this nature: "even from persons of the
grosset sort ye may be instructed that they who
eat the sacrifices, have communion with the
altar." Dost thou see how he intimates that
they who seemed to be perfect have not perfect
knowledge, if they know not even this, that the
result of these sacrifices to many oftentimes is
a certain communion and friendship with devils,
the practice drawing them on by degrees? For if
among men the fellowship of salt and the table
becomes an occasion and token of friendship, it
is possible that this may happen also in the case
of devils.
But do thou, I pray, consider, how with
regard to the Jews he said not, "they are
par-takers with God," but, "they have
communion with the altar;" for what was placed
thereon was burnt: but in respect to the Body
of Christ, not so. But how? It is "a
Communion of the Lord's Body." For not
with the altar, but with Christ Himself, do
we have communion.
But having said that they have "communion with
the altar," afterwards fearing lest he should
seem to discourse as if the idols had any power
and could do some injury, see again how he
overthrows them, saying, Ver. 19. "What
say I then? That an idol is any thing? or
that a thing sacrificed to idols is any thing?"
As if he had said, "Now these things I
affirm, and try to withdraw you from the idols,
not as though they could do any injury or had any
power: for an idol is nothing; but I wish you
to despise them." "And if thou wilt have us
despise them," saith one, "wherefore dost
thou carefully withdraw us from them?" Because
they are not offered to thy Lord.
Ver. 20. "For that which the Gentiles
sacrifice," saith he, "they sacrifice to
demons, and not to God."
Do not then run to the contrary things. For
neither if thou wert a king's son, and having
the privilege of thy father's table, shouldest
leave it and choose to partake of the table of
the condemned and the prisoners in the dungeon,
would thy father permit it, but with great
vehemence he would withdraw thee; not as though
the table could harm thee, but because it
disgraces thy nobility and the royal table. For
verily these too are servants who have offended;
dishonored, condemned, prisoners reserved for
intolerable punishment, accountable for ten
thousand crimes. How then art thou riot ashamed
to imitate the gluttonous and vulgar crew, in
that when these condemned persons set out a
table, thou runnest thither and partakest of the
viands? Here is the cause why I seek to
withdraw thee. For the intention of the
sacrificers, and the person of the receivers,
maketh the things set before thee unclean.
"And I would not that ye should have communion
with demon." Perceivest thou the kindness of a
careful father? Perceivest thou also the very
word, what force it hath to express his
feeling? "For it is my wish," saith he,
"that you have nothing in common with them."
Next, because he brought in the saying by way
of exhortation, lest any of the grosser sort
should make light of it as having license,
because he said, "I would not," and,
"judge ye;" he positively affirms in what
follows and lays down the law, saying, Ver.
21. "Ye cannot drink the cup of the Lord,
and the cup of demons: ye cannot partake of the
Lord's table, and of the table of demons."
And he contents himself with the mere terms,
for the purpose of keeping them away. Then,
speaking also to their sense of shame, Ver.
22. "Do we provoke the Lord to jealousy?
are we stronger than He?" i.e.," Are we
tempting Him, whether He is able to punish
us, and irritating Him by going over to the
adversaries and taking our stand with His
enemies?" And this he said, reminding them of
an ancient history and of their fathers'
transgression. Wherefore also he makes use of
this expression, which Moses likewise of old
used against the Jews, accusing them of
idolatry in the person of God. "For they,"
saith He, "moved Me to jealousy with that
which is not God; they provoked Me to anger
with their idols." (Deut. xxxii. 21.)
Are we stronger than He?" Dost thou see how
terribly, how awfully he rebukes them,
thoroughly shaking their very nerves, and by his
way of reducing them to an absurdity, touching
them to the quick and bringing down their pride?
"Well, but why," some one will say, "did
he not set down these things at first, which
would be most effectual to withdraw them?"
Because it is his custom to prove his point by
many particulars, and to place the strongest
last, and to prevail by proving more than was
necessary. On this account then, he began from
the lesser topics, and so made his way to that
which is the sum of all evils: since thus that
last point also became more easily admitted,
their mind having been smoothed down by the
things said before.
Ver. 23, 24. "All things are lawful for
me, but all things are not expedient: all
things are lawful for me, but all things edify
not. Let no man seek his own, but each his
neighbor's good."
Seest thou his exact wisdom? Because it was
likely that they might say, "I am perfect and
master of myself, and it does me no harm to
partake of what is set before me;"
"Evenso," saith he, "perfect thou art and
master of thyself; do not however look to this,
but whether the result involve not injury, nay
subversion." For both these he mentioned,
saying, "All things are not expedient, all
things edify not;" and using the former with
reference to one's self, the latter, to one's
brother: since the clause, "are not
expedient," is a covert intimation of the ruin
of the person to whom he speaks; but the
clause, "edify not," of the stumbling block
to the brother.
Wherefore also he adds, "Let no man seek his
own;" which he every where through the whole
Epistle insists upon and in that to the
Romans; when he says, "For even Christ
pleased not Himself:" (Rom. xv. 3.) and
again, "Even as I please all men in all
things, not seeking mine own profit." (Cor.
x. 33) And again in this place; he does
not, however, fully work it out here. That
is, since in what had gone before he had
established it at length, and shown that he no
where "seeks his own," but both "to the Jews
became as a Jew and to them that are without law
as without law," and used not his own
"liberty" and "right" at random, but to the
profit of all, serving all; he here broke off,
content with a few words, by these few guiding
them to the remembrance of all which had been
said.
These things therefore knowing, let us also,
beloved, consult for the good of the brethren
and preserve unity with them. For to this that
fearful and tremendous sacrifice leads us,
warning us above all things to approach it with
one mind and fervent love, and thereby becoming
eagles, so to mount up to the very heaven,
nay, even beyond the heaven. "For wheresoever
the carcase is," saith He, "there also will
be the eagles," (St. Mat. xxiv. 28.)
calling His body a carcase by reason of His
death. For unless He had fallen, we should
not have risen again. But He calls us eagles,
implying that he who draws nigh to this Body
must be on high and have nothing common with the
earth, nor wind himself downwards and creep
along; but must ever be soaring heavenwards,
and look on the Sun of Righteousness, and have
the eye of his mind quick-sighted. For
eagles, not daws, have a right to this table.
Those also shall then meet Him descending from
heaven, who now worthily have this privilege,
even as they who do so unworthily, shall suffer
the extremest torments.
For if one would not inconsiderately receive a
king-- (why say I a king? nay were, it but
a royal robe, one would not inconsiderately
touch it with unclean hands;)--though he
should be in solitude, though alone, though no
man were at hand: and yet the robe is nought but
certain threads spun by worms: and if thou
admirest the dye, this too is the blood of a
dead fish; nevertheless, one would not choose
to venture on it with polluted hands: I say
now, if even a man's garment be what one would
not venture inconsiderately to touch, what shall
we say of the Body of Him Who is God over
all, spotless, pure, associate with the
Divine Nature, the Body whereby we are, and
live; whereby the gates of hell were broken down
and the sanctuaries of heaven opened? how shall
we receive this with so great insolence? Let us
not, I pray you, let us not slay ourselves by
our irreverence, but with all awfulness and
purity draw nigh to It; and when thou seest It
set before thee, say thou to thyself,
"Because of this Body am I no longer earth
and ashes, no longer a prisoner, but free:
because of this I hope for heaven, and to
receive the good things therein, immortal life,
the portion of angels, converse with Christ;
this Body, nailed and scourged, was more than
death could stand against; this Body the very
sun saw sacrificed, and turned aside his beams;
for this both the veil was rent in that moment,
and rocks were burst asunder, and all the earth
was shaken. This is even that Body, the
blood-stained, the pierced, and that out of
which gushed the saving fountains, the one of
blood, the other of water, for all the
world."
Wouldest thou from another source also learn its
power? Ask of her diseased with an issue of
blood, who laid hold not of Itself, but of the
garment with which It was clad; nay not of the
whole of this, but of the hem: ask of the sea,
which bare It on its back: ask even of the
Devil himself, and say, "Whence hast thou
that incurable stroke? whence hast thou no
longer any power? Whence art thou captive? By
whom hast thou been seized in thy flight?" And
he will give no other answer than this, "The
Body that was crucified." By this were his
goads broken in pieces; by this was his head
crushed; by this were the powers and the
principalities made a show of. "For," saith
he, "having put off from himself principalities
and powers, He made a show of them openly,
triumphing over them in it." (Col. ii.
15.)
Ask also Death, and say, "whence is it that
thy sting hath been taken away? thy victory
abolished? thy sinews cut out? and thou become
the laughing-stock of girls and children, who
wast before a terror even to kings and to all
righteous men?" And he will ascribe it to this
Body. For when this was crucified, then were
the dead raised up, then was that prison burst,
and the gates of brass were broken, and the dead
were loosed, and the keepers of hell-gate all
cowered in fear. And yet, had He been one of
the many, death on the contrary should have
become more mighty; but it was not so. For He
was not one of the many. Therefore was death
dissolved. And as they who take food which they
are unable to retain, On account of that vomit
up also what was before lodged in them; so also
it happened unto death. That Body, which he
could not digest, he received: and therefore
had to cast forth that which he had within him.
Yea, he travailed in pain, whilst he held
Him, and was straitened until He vomited Him
up. Wherefore saith the Apostle, "Having
loosed the pains of death." (Acts xi.
24.) For never woman labouring of child was
so full of anguish as he was torn and racked in
sunder, while he held the Body of the Lord.
And that which happened to the Babylonian
dragon, when, having taken the food it burst
asunder in the midst
this also happened unto him. For Christ came
not forth again by the mouth of death, but
having burst asunder and ripped up in the very
midst, the belly of the dragon, thus from His
secret chambers (Psalm xix. 5.) right
gloriously He issued forth and flung abroad His
beams not to this heaven alone, but to the very
throne most high. For even thither did He
carry it up.
This Body hath He given to us both to hold and
to eat; a thing appropriate to intense love.
For those whom we kiss vehemently, we
oft-times even bite with our teeth. Wherefore
also Job, indicating the love of his servants
towards him, said, that they ofttimes, out of
their great affection towards him, said,
"Oh! that we were filled with his flesh!"
(Job xxxi. 31.) Even so Christ hath
given to us to be filled with His flesh,
drawing us on to greater love.
Let us draw nigh to Him then with fervency and
with inflamed love, that we may not have to
endure punishment. For in proportion to the
greatness of the benefits bestowed on us, so
much the more exceedingly are we chastised when
we show ourselves unworthy of the bountifulness.
This Body, even lying in a manger, Magi
reverenced. Yea, men profane and barbarous,
leaving their country and their home, both set
out on a long journey, and when they came, with
fear and great trembling worshipped Him. Let
us, then, at least imitate those Barbarians,
we who are citizens of heaven. For they indeed
when they saw Him but in a manger, and in a
hut, and no such thing was in sight as thou
beholdest now, drew nigh with great awe; but
thou beholdest Him not in the manger but on the
altar, not a woman holding Him in her arms,
but the priest standing by, and the Spirit with
exceeding bounty hovering over the gifts set
before us. Thou dost not see merely this Body
itself as they did, but thou knowest also Its
power, and the whole economy, and art ignorant
of none of the holy things which are brought to
pass by It, having been exactly initiated into
all.
Let us therefore rouse ourselves up and be
filled with horror, and let us show forth a
reverence far beyond that of those Barbarians;
that we may not by random and careless approaches
heap fire upon our own heads. But these things
I say, not to keep us from approaching, but to
keep us from approaching without consideration.
For as the approaching at random is dangerous,
so the not communicating in those mystical
suppers is famine and death. For this Table is
the sinews of our soul, the bond of our mind,
the foundation of our confidence, our hope, our
salvation, our light, our life. When with
this sacrifice we depart into the outer world,
with much confidence we shall tread the sacred
threshold, fenced round on every side as with a
kind of golden armor. And why speak I of the
world to come? Since here this mystery makes
earth become to thee a heaven. Open only for
once the gates of heaven and look in; nay,
rather not of heaven, but of the heaven of
heavens; and then thou wilt behold what I have
been speaking of. For what is there most
precious of all, this will I show thee lying
upon the earth. For as in royal palaces, what
is most glorious of all is not walls, nor golden
roofs, but the person of the king sitting on the
throne; so likewise in heaven the Body of the
King. But this, thou art now permitted to see
upon earth. For it is not angels, nor
archangels, nor heavens and heavens of heavens,
that I show thee, but the very Lord and Owner
of these. Perceivest thou how that which is
more precious than all things is seen by thee on
earth; and not seen only, but also touched;
and not only touched, but likewise eaten; and
after receiving It thou goest home?
Make thy soul clean then, prepare thy mind for
the reception of these mysteries. For if thou
wert entrusted to carry a king's child with the
robes, the purple, and the diadem, thou
wouldest cast away all things which are upon the
earth. But now that it is no child of man how
royal soever, but the only-begotten Son of
God Himself, Whom thou receivedst; dost thou
not thrill with awe, tell me, and cast away all
the love of all worldly things, and have no
bravery but that wherewith to adorn thyself? or
dost thou still look towards earth, and love
money, and pant after gold? What pardon then
canst thou have? what excuse? Knowest thou not
that all this worldly luxury is loathsome to thy
Lord? Was it not for this that on His birth
He was laid in a manger, and took to Himself a
mother of low estate? Did He not for this say
to him that was looking after gain, "But the
Son of Man hath not where to lay His head?"
(St. Mat. viii. 20.)
And what did the disciples? Did they not
observe the same law, being taken to houses of
the poor and lodged, one with a tanner, another
with a tent-maker, and with the seller of
purple? For they inquired not after the
splendor of the house, but for the virtues of
men's souls.
These therefore let us also emulate, hastening
by the beauty of pillars and of marbles, and
seeking the mansions which are above; and let us
tread under foot all the pride here below with
all love of money, and acquire a lofty mind.
For if we be sober-minded, not even this whole
world is worthy of us, much less porticoes and
arcades. Wherefore, I beseech you, let us
adorn our souls, let us fit up this house which
we are also to have with us when we depart; that
we may attain even to the eternal blessings,
through the grace and mercy,
|
|