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ROM. XII. 14, " Bless them which persecute you; bless,
and curse not."
AFTER teaching them how they ought to be minded towards one
another, and after joining the members closely into one, he next
proceeds to lead them forth to the battle without, which he makes
easier as from this point. For as he who hath not managed things well
with those of his own side, will find more difficulty in arranging
affairs with strangers, so he, that has practised himself duly among
these, will with the more ease have the advantage of those without
also. Hence then Paul also as he goes on in his journey, after the
one places the other, and says, "Bless them that persecute you."
He did not say, be not spiteful or revengeful, but required something
far better. For that a man that was wise might do, but this is quite
an angel's part. And after saying "bless," he proceeds, "and
curse not," lest we should do both the one and the ether, and not the
former only. For they that persecute us are purveyors of a reward to
us. But if thou art sober-minded, there will be another reward after
that one, which thou wilt gain thyself. For he will yield thee that
for persecution, but thou wilt yield thyself the one from the blessing
of another, in that thou bringest forth a very great sign of love to
Christ. For as he that curseth his persecutor, showeth that he is
not much pleased at suffering this for Christ, thus he that blesseth
showeth the greatness of his love. Do not then abuse him, that thou
thyself mayest gain the greater reward, and mayest teach him that the
thing is matter of inclination, not of necessity, of holiday and
feast, not of calamity or dejection. For this cause Christ Himself
said, "Rejoice when men speak all manner of evil against you
falsely." (Matt. v. 11.) Hence too it was that the Apostles
returned with joy not from having been evil spoken of only, but also at
having been scourged. (Acts v. 40, 41.) For besides what I
have mentioned, there will be another gain, and that no small one,
that you will make, both the abash-ing of your adversaries hereby,
and instructing of them by your actions that you are travelling to
another life; for if he see thee joyous, and elevated,
(pteroumenon) from suffering ill, he will see clearly from the
actions that thou hast other hopes greater than those of this life. So
that if thou dost not so, but weepest and lamentest, how is he to be
able to learn from that thou art tarrying for any other life? And
besides this, thou wilt compass yet another thing. For provided he
see thee not vexed at the affronts done thee, but even blessing him,
he will leave harassing thee. See then how much that is good comes
from this, both a greater reward for thyself and a less temptation,
and he will forbear persecuting thee, and God too will be glorified:
and to him that is in error thy endurance will be instruction in
godliness. For this reason it was not those that insult us only, but
even those that persecute us and deal despitefully with us, that he
bade us requite with the contrary. And now he orders them to bless,
but as he goes on, he exhorts them to do them good in deeds also.
Ver. 15. "Rejoice with them that do rejoice, and weep with them
that weep."
Since it is possible to bless and not to curse, and yet not to do this
out of love, he wishes us to be penetrated with the warmth of
friendship throughout. And this is why he goes on in these words,
that we are not only to bless, but even feel compassion for their pains
and sufferings, whenever we happen to see them fallen into trouble.
Yes, it will be said, but to join in the sorrows of mourners one can
see why he ordered them, but why ever did he command them the other
thing, when it is no such great matter? Aye, but that requires more
of a high Christian temper, to rejoice with them that do rejoice,
than to weep with them that weep. For this nature itself fulfils
perfectly: and there is none so hard-hearted as not to weep over him
that is in calamity: but the other requires a very noble soul, so as
not only to keep from envying, but even to feel pleasure with the
person who is in esteem. And this is why he placed it first. For
there is nothing that ties love so firmly as sharing both joy and pain
one with another. Do not then, because thou art far from difficulties
thyself, remain aloof from sympathizing too. For when thy neighbor is
ill-treated, thou oughtest to make the calamity thine own. Take
share then in his tears, that thou mayest lighten his low spirits.
Take share in his joy, that thou mayest make the joy strike deep
root. and fix the love firmly, and be of service to thyself rather
than to him in so doing, by thy weeping rendering thyself merciful,
and by thy feeling his pleasure, purging thyself of envy and grudging.
And let me draw your attention to Paul's considerateness. For he
does not say, Put an end to the calamity, lest thou shouldest say in
many cases (or perchance pollakis) that it is impossible: but he has
enjoined the easier task, and that which thou hast in thy power. For
even if thou art not able to remove the evil, yet contribute tears,
and thou wilt take the worst half away. And if thou be not able to
increase a man's prosperity, contribute joy, and thou wilt have made
a great addition to it. Therefore it is not abstaining from envy
only, but what is a much greater thing that he exhorts us to, namely,
joining in the pleasure. For this is a much greater thing than not
envying.
Ver. 16. "Be of the same mind one towards another. Mind not
high things, but condescend to men of low estate."
Here again he insists much upon lowliness of mind, the subject he had
started this exhortation with. For there was a probability of their
being full of high-mindedness, both on account of their city (see p.
343), and from sundry other causes; he therefore keeps drawing off
(uposurei, 2 Mss. uporuttei) the morbid matter, and lowers the
inflammation. For there is nothing that makes such schisms in the
Churches as vanity does. And what does he mean by. "Be of the same
mind one towards another?" Has a poor man come into thy house? Be
like him in thy bearing, do not put on any unusual pompous air on
account of thy riches. There is no rich and poor in Christ. Be not
then ashamed of him because of his external dress, but receive him
because of his inward faith. And if thou seest him in sorrow, do not
disdain to comfort him, nor if thou see him in prosperity, feel
abashed at sharing his pleasure, and being gladdened with him, but be
of the same mind in his case, that thou wouldest be of in thine own.
For it says, "Be of the same mind one towards another." For
instance, if thou thinkest thyself a great man, therefore think him so
likewise. Dost thou suspect that he is mean and little? Well then,
pass this same sentence upon thyself, and cast aside all unevenness.
And how is this to be? By thy casting aside that reckless temper.
Wherefore he proceeds: "Mind not high things, but condescend to men
of low estate." That is, bring thyself down to their humble
condition, associate with them, walk with them, do not be humbled in
mind only, but help them also, and reach forth thy hand to them, not
by means of others, but in thine own person, as a father taking care
of a child, as the head taking care of the body. As he says in
another place, "being bound with them that are in bonds." (Heb.
xiii.
3. But here he means by those of low estate not merely the
lowly-minded, but those of a low rank, and which one is apt to think
scorn of.
"Be not wise in your own conceits." This is, do not think that you
can do for yourselves. Because the Scripture saith in another place
besides, "Woe to them that are wise in their own eyes, and prudent
in their own sight." (Is. v. 22.) And by this again, he
secretly draws off recklessness, and reduces conceit and turgidity.
For there is nothing that so elates men and makes them feel different
from other people, as the notion that they can do by themselves.
Whence also God hath placed us in need one of another, and though
thou be wise thou wilt be in need of another: but if thou think that
thou art not in need of him, thou wilt be the most foolish and feeble
of men. For a man of this sort bares himself of all succor, and in
whatever error he may run into, will not have the advantage either of
correction or of pardon, and will provoke God by his recklessness,
and will run into many errors. For it is the case, aye, and often
too, that a wise man does not perceive what is needful, and a man of
less shrewdness hits upon somewhat that is applicable. And this
happened with Moses and his father-in-law, and with Saul and his
servant, and with Isaac and Rebecca. Do not then suppose that you
are lowered by needing another man For (his exalts you the more, this
makes you the stronger, and the brighter too, and the more secure.
Ver. 17. "Recompense to no man evil for evil."
For if thou findest fault with another who plots against thee, why
dost thou make thyself liable to this accusation? If he did amiss how
comest thou not to shun imitating him? And observe how he puts no
difference here but lays down one law for all. For he does not say,
"recompense not evil" to the believer, but to "no man," be he
heathen, be he contaminated, or what not.
"Provide things honest in the sight of all men."
Ver. 18. "If it be possible, as much as lieth in you, live
peaceably with all men."
This is that: "let your light shine before men" (Matt. v.
16), not that we are to live for vanity, but that we are not to
give those who have a mind for it a handle against us. Whence he says
also in another place, "Give none offence, neither to the Jews,
nor to the Gentiles, nor to the Church of God." (1 Cor. x.
32.) And in what follows he limits his meaning well, by saying,
"If it be possible." For there are cases in which it is not
possible, as, for instance, when we have to argue about religion, or
to contend for those who are wronged. And why be surprised if this be
not universally possible in the case of other persons, when even in the
case of man and wife he broke through the rule? "But if the
unbelieving depart, let him depart." (1 Cor. vii. 15.) And
his meaning is nearly as follows: Do thine own part, and to none give
occasion of war or fighting, neither to Jew nor Gentile. But if you
see the cause of religion suffering anywhere, do not prize concord
above truth, but make a noble stand even to death. And even then be
not at war in soul, be not averse in temper, but fight with the things
only. For this is the import of "as much as in you lieth, be at
peace with all men." But if the other will not be at peace, do not
thou fill thy soul with tempest, but in mind be friendly (filos,
several Mss. filosofos) as I said before, without giving up the
truth on any occasion.
Ver. 19. "Dearly beloved, avenge not yourselves, but rather
give place unto wrath. For it is written, Vengeance is mine; I
will repay, saith the Lord."
Unto what wrath? To the wrath of God. Now since what the injured
man desires most to see is, himself having the pleasure of revenge,
this very thing he gives him in full measure, that if thou dost not
avenge thyself. he means, God will be thy avenger. Leave it then to
Him to follow up thy wrongs. For this is the force of "give place
unto wrath." Then to give further comfort, he brings the quotation
forward also, and after winning him more throughly to himself in this
way, he demands more Christian heroism (filosofian) of him, and
says:
Ver. 20, 21. "If thine enemy hunger, feed him; if he
thirst, give him to drink; for in so doing thou shalt heap coals of
fire upon his head. Be not overcome of evil, but overcome evil with
good."
Why, he means, am I telling you that you must keep peace? for I
even insist upon your doing kindness. For he says, "give him to
eat, and give him to drink." Then as the command he gave was a very
difficult and a great one, he proceeds: "for in so doing thou shalt
heap coals of fire upon his head." And this he said both to humble
the one by fear, and to make the other more ready-minded through hope
of a recompense. For he that is wronged, when he is feeble, is not
so much taken with any goods of his own as with the vengeance upon the
person who has pained him. For there nothing so sweet as to see an
enemy chastised. What he is longing for, then, that he gives him
first, and when he has let the venom go, then be again gives advice of
a higher tone, saying, "Be not overcome of evil." For he knew
that if the enemy were a very brute, he would not continue an enemy
when he had been fed. And if the man injured be of ever so little a
soul, still when feeding him and giving him to drink, he will not
himself even have any farther craving for his punishment. Hence, out
of confidence in the result of the action, he does not simply
threaten, but even dwells largely upon the vengeance. For he did not
say, "thou shall take vengeance" but, "thou shalt heap coals of
fire upon his head." Then he further declares him victor, by
saying, "be not overcome of evil, but overcome evil with good."
And he gives a kind of gentle hint, that one is not to do it with that
intention, since cherishing a grudge still would be "being overcome of
evil." But he did not say it at once, as he did not find it
advisable yet. But when he had disburdened the man of his anger, then
he proceeded to say, "overcome evil with good." Since this would be
a victory. For the combatant is rather then the conqueror, not when
he brings himself under to take the blows, but when he withdraws
himself, and makes his antagonist waste his strength upon the air.
And in this way he will not be struck himself, and will also exhaust
the whole of the other's strength. And this takes place in regard to
affronts also. For when you do affronts in return, you have the
worse, not as overcome (so 1 Ms. nikhqeis, Sav.
kinhqeis) by a man, but what is far more disgraceful, by the slavish
passion of anger. But if you are silent, then you will conquer, and
erect a trophy without a fight, and will have thousands to crown you,
and to condemn the slander of falsehood. For he that replies, seems
to be speaking in return as if stung. And he that is stung, gives
reason to suspect that he is conscious of being guilty of what is said
of him. But if you laugh at it, by your laughing you do away with the
sentence against you. And if you would have a clear proof of what has
been said, ask the enemy himself, when he is most vexed? when you are
heated, and insult him in return? or when you laugh at him as he
insults you? and you will be told the last rather. For he too is not
so much pleased with not being insulted in return, as he is vexed
because his abuse was not able to gain any hold upon you. Did you
never see men in a passion, how they make no great account of their own
wounds, but rush on with much violence, and are worse than very wild
boars for seeking the hurt of their neighbor, and look to this alone,
and are more given to this than to being on their guard against getting
harmed? When therefore thou deprivest him of that he desires most,
thou bereavest him of everything, by holding him thus cheap, and
showing him to be easy to be despised, and a child rather than a man;
and thou indeed hast gained the reputation of a wise man, and him dost
thou invest with the character of a noisome beast. This too let us do
when we are struck, and when we wish to strike, let us abstain from
striking again.
But, would you give a mortal blow? "Turn to him the other cheek
also" (Matt. v. 39), and thou wilt smite him with countless
wounds. For they that applaud, and wonder at thee, are more annoying
to him than men to stone him would be; and before them, his conscience
will condemn him, and will exact the greatest punishment of him, and
so he will go off with a confused look as if he had been treated with
the utmost rigor. And if it is the estimation of the multitude that
you look for, this too you will have in larger share. And in a
general way we have a kind of sympathy with those who are the
sufferers; but when we also see that they do not strike (several
Mss. resist, antipiptontas) in return, but even give themselves up
to it, we not only pity them, but even feel admiration for them.
Here then I find reason to lament, that we who might have things
present, if we listened to Christ's Law as we should, and also
attain to things to come, are cast out of both by not paying attention
to what has been told us, but giving ourselves to unwarranted
philosophising about them. For He has given us laws upon all these
points for our good, and has shown us what makes us have a good name,
what brings us to disgrace. And if it was likely to have proved His
disciples ridiculous He would not have enjoined this. But since this
makes them the most notable of men namely, the not speaking ill, when
we have ill spoken of us; the not doing ill when we have ill done us;
this was His reason for enjoining it. But if this be so, much more
the speaking of good when we have ill spoken of us, and the praising of
those that insult us, and the doing good to those that plot against
us, will make us so. This then was why He gave these laws. For He
is careful for His own disciples, and knowing well what it is that
maketh little or great. If then He both careth and knoweth, why dost
thou quarrel with Him, and wish to go another road? For conquering
by doing ill is one of the devil's laws. Hence in the Olympic games
which were celebrated to him it is so that all the competitors conquer.
But in Christ's race this is not the rule about the prize, for, on
the contrary, the law is for the person smitten, and not for the
person smiting, to be crowned. For such is the character of His
race, it has all its regulations the other way; so that it is not in
the victory only, but also in the way of the victory, that the marvel
is the greater. Now when things which on the other side are signs of a
victory, on this side he showeth to be productive of defeat, this is
the power of God, this the race of Heaven, this the theatre of
Angels. I know that ye are warmed thoroughly now, and are become as
soft as any wax, but when ye have gone hence ye will spew it all out.
This is why I sorrow, that what we are speaking of, we do not show
in our actions, and this too though we should be greatest gainers
thereby. For if we let our moderation be seen, we shall be invincible
to any man; and there is nobody either great or small, who will have
the power of doing us any hurt. For if any one abuseth thee, he has
not hurt thee at all, but himself severely. And if again he wrong
thee, the harm will be with the person who does the wrong. Did you
never notice that even in the courts of law those who have had wrong
done them are honored, and stand and speak out with entire freedom,
but those who have done the wrong, are bowed down with shame and fear?
And why do I talk of evil-speaking (Sav. conj. and 5 Mss.
kakhgorian) and of wrong? For were he even to whet his sword against
thee, and to stain his right hand in thy life-blood (eis ton laimon
as p. 505), it is not thee that he hath done any harm to, but
himself that he hath butchered. And he will witness what I say who
was first taken off thus by a brother's hand. For he went away to the
haven without a billow, having gained a glory that dieth not away; but
the other lived a life worse than any death, groaning, and trembling,
and in his body bearing about the accusation of what he had done. Let
us not follow after this then, but that. For he that hath ill done
him, has not an evil that taketh up its constant abode with him, since
he is not the parent of it; but as he received it from others, he
makes it good by his patient endurance. But he that doeth ill, hath
the well of the mischief in himself. Was not Joseph in prison, but
the harlot that plotted against him in a fine and splendid house?
Which then wouldest thou wish to have been? And let me not hear yet
of the requital, but examine the things that had taken place by
themselves. For in this way thou wilt rate Joseph's prison
infinitely above the house with the harlot in it. For if you were to
see the souls of them both, you would find the one full of enlargement
and boldness, but that of the Egyptian woman in straitness, shame,
dejection, confusion, and great despondency. And yet she seemed to
conquer; but this was no real victor. Knowing all this then, let us
fit ourselves for bearing ills, even that we may be freed from bearing
ills, and may attain to the blessings to come. Which that we may all
attain to, God grant, by the grace and love toward man, etc.
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