|
1 COR. XII. 27.
Now ye are the body of Christ and severally
members thereof.
FOR lest any should say, "What is the
example of the body to us? since the body is a
slave to nature but our good deeds are of
choice;" he applies it to our own concerns;
and to signify that we ought to have the same
concord of deign as they have from nature, he
saith," Now ye are the body of Christ."
But if our body ought not to be divided, much
less the body of Christ, and so much less as
grace is more powerful than nature. But what is
the expression, "severally?" "So far at
least as appertaineth to you; and so far as
naturally a part should be built up from you."
For because he had said, "the body," whereas
the whole body was not the Corinthian Church,
but the Church in every part of the world,
therefore he said, "severally:" i.e., the
Church amongst you is a part of the Church
existing every where and of the body which is
made up of all the Churches: so that not only
with yourselves alone, but also with the whole
Church throughout the word, ye ought to be at
peace, if at least ye be members of the whole
body.
Ver. 28. "And God hath set some in the
Church: first apostles, secondly prophets,
thirdly teachers, then miracles, then gifts of
healings, helps, governments, divers kinds of
tongues."
Thus what I spake of before, this also he now
cloth. Because they thought highly of
themselves in respect of the tongues he sets it
last every where. For the terms, "first" and
"secondly," are not used by him here at
random, but in order by enumeration to point out
the more honorable and the inferior. Wherefore
also he set the apostles first who had all the
gifts in themselves. And he said not, "God
hath set certain m the Church, apostles"
simply," or prophets," but he employs
"first, second," and "third," signifying
that same thing which I told you of.
"Secondly, prophets." For they used to whom
he saith, "Let the prophets speak, two or
three." (c. xiv. 29.) And writing also
to Timothy, he said, "Neglect not the gift
that is in thee, which was given thee by
prophecy." (I. Tim. iv. 14.) And
they were much more many that prophesied. And
if Christ saith, "The Law and the Prophets
prophesied until John," (S. Matt. xi.
13.) He saith it of those prophets who
before proclaimed His coming.
"Thirdly, teachers." For he that
prophesieth speaks all things from the Spirit;
but he that teacheth sometimes discourses also
out of his own mind. Wherefore also he said,
"Let the elders that rule well be counted
worthy of double honor, especially they who
labor in the word and in reaching:" (1.
Tim. v. 17:) whereas he that speaks all
things by the Spirit doth not labor. This
accordingly is the reason why he set him after
the prophet, because the one is wholly a gift
but the other is also man's labor. For he
speaks many things of his own mind, agreeing
however with the sacred Scriptures.
"Then miracles, then gifts of healings."
Seest thou how he again divides the healings
from the power, which also he did before. For
the power is more than the healing: since he
that hath power both punishes and heals, but he
that hath the gift of healings doeth cures only.
And observe how excellent the order he made use
of, when he set the prophecy before the miracles
and the healings. For above when he said,
"To one is given by the Spirit the word of
wisdom, and to another the word of knowledge,"
he spake, not setting them in order, but
indiferently. Here, on the other hand, he
sets a first and a second rank. Wherefore then
doth he set prophecy first? Because even in the
old covenant the matter has this order. For
example, when Isaiah was discoursing with the
Jews, and exhibiting a demonstration of the
power of God, and bringing forward the evidence
of the worthlessness of the demons, he mated
this also as the greater evidence of his
divinity, his foretelling things to come.
(Is. xli. 22, 23.) And Christ
Himself after working so many signs saith that
this was no small sign of His divinity: and
continually adds, "But these things have I
told you, that when it is come to pass, ye may
believe that I am He." (S. John xiii.
19; xiv. 29; xvi. 4.)
"Well then; the gifts of healing are justly
inferior to prophecy. But why likewise to
teaching?" Because it is not the same thing to
declare the word of preaching and sow piety in
the hearts of the hearers, as it is to work
miracles: since these are done merely for the
sake of that. When therefore any one teaches
both by word and life, he is greater than all.
For those he calls emphatically teachers, who
both teach by deeds and instruct in word. For
instance: this made the Apostles themselves to
become Apostles. And those gifts certain
others also, of no great worth, received in the
beginning, as they who said, "Lord, did we
not prophesy by Thy Name, and do mighty
works?" and after this were told, "I never
knew you; depart from Me, ye that work
inquity." (S. Mat. vii. 22. ) But
this twofold mode of teaching, I mean that by
deeds and by words, no bad man would ever
undertake. As to his setting the prophets first
marvel not at it. For he is not speaking of
prophets simply, but of those who by prophecy do
also teach and say every thing to the common
benefit: which in proceeding he makes more dear
to us.
"Helps, governments" What is, "helps?"
To support the weak. Is this then a gift,
tell me? In the first place, this too is of
the Gift of God, aptness for a patron's
office; the dispensing spiritual things;
besides which he calls many even of our own good
deeds, gifts;" not he had pointed out a great
difference, and stirred up the afore-mentioned
distemper of those that had lesser gifts, he
darts upon them in what follows with great
vehemence, because he had already given them
those many proofs of their not being left much
inferior. What I mean is; because it was
likely that on hearing these things they would
say, "And why were we not all made
Apostles?"--whereas above he had made use of
a more soothing tone of discourse, proving at
length the necessity of this result, even from
the image of the body; for "the body," saith
he, "is not one member;" and again, "but if
all were one member, where were the body?" and
from the fact that they were given for use; for
to each one is given "the manifestation of the
Spirit," saith he, "to profit withal:" and
from all being watered from the same Spirit:
and from what is bestowed being a free gift and
nota debt; "for there are," saith he,
"diversities of gifts, but the same Spirit:"
and from the manifestation of the Spirit being
made alike through all; for "to each one,"
saith he, "is given the manifestation through
the Spirit:" and from the fact that these
things were shaped according to the pleasure of
the Spirit and of God; "for all these,"
saith he, "worketh the one and the same
Spirit, dividing to each one severally even as
he will:" and, "God hath set the members
each one of them in the body, even as it pleased
Him:" and from the inferior members also being
necessary; "for those which seem," saith he,
"to be more feeble are necessary:" from their
being alike necessary, in that they " from the
greater too needing the less: "for the head,"
saith he, "cannot say to the feet, I have no
need of you:" from these latter enjoying even
more honor; for "to that which lacketh,"
saith he, "He hath given more abundant
honor:" from the care of them being common and
equal; for "for all the members have the same
care one for another:" and from there being one
honor and one grief of them all; for
"whether," saith he, "one member suffereth,
all the members suffer with it; or one member is
honored, all the members rejoice with it:
"--whereas, I say, he had above exhorted
them by these topics, here and henceforth he and
he doth not stop at the first and the second
gift, but proceeds to the last, either meaning
this that all cannot be all things, (even as he
there saith, "if all were one member, where
were the body? ") or establishing some other
point also along with these, which may tell in
the way of consolation again. What then is
this? His signifying that even the lesser gifts
are contended for equally with the greater, from
the circumstance that not even these were given
absolutely to all? For "why," saith he,
"dost thou grieve that thou hast not gifts of
healing? consider that what thou hast, even
though it be less, is oftentimes not possessed
by him that hath the greater." Wherefore he
saith, Ver. 30. "Do all speak with
tongues? do all interpret?"
For even as the great gifts God hath not
vouchsafed all to all men, but to some this,
and to others that, so also did He in respect
of the less, not proposing these either to all.
And this He did, procuring thereby abundant
harmony and love, that each one standing in need
of the other might be brought close to his
brother. This economy He established also in
the arts, this also in the elements, this also
in the plants, and in our members, and
absolutely in all things.
Then he subjoins further the most powerful
consolation, and sufficient to recover them and
quiet their vexed souls. And what is this?
Ver. 31. "Desire earnestly," saith he,
"the better gifts. And a still more excellent
way show I unto you."
Now by saying this, he gently hinted that they
were the cause of their own receiving the lesser
gifts, and had it in their power, if they
would, to receive the greater. For when he
saith, "desire earnestly," he demands from
them all diligence and desire for spiritual
things. And he said not, the greater gifts,
but "the better," i.e., the more useful,
those which would profit. And what he means is
this: "continue to desire girls; and I point
out to you a fountain of gifts." For neither
did he say, "a gift," but "a way," that he
might the more extol that which he intends to
mention. As if he said, It is not one, or
two, or three gifts that I point out to you,
but one way which leadeth to all these: and not
merely a way, but both "a more excellent way"
and one that is open in common to all. For not
as the gifts are vouchsafed, to some these, to
others those, but not all to all; so also in
this case: but it is an universal girl.
Wherefore also he invites all to it.
"Desire earnestly," saith he, "the better
gifts and yet show I unto you a more excellent
way;" meaning love towards our neighbor, Then
intending to proceed to the discourse concerning
it and the encomium of this virtue, he first
lowereth these by comparison with it, intimating
that they are nothing without it; very
considerately. For if he had at once discoursed
of love, and having said, "I show unto you a
way," had added, "but this is love," and
had not conducted his discourse by way of
comparison; some might possibly have scoffed at
what was said, not understanding. clearly the
force of the thing spoken of but still gaping
after these. Wherefore he doth not at once
unfold it, but first excites the hearer by the
promise, and saith, " I show unto you a more
excellent way," and so having led him to desire
it, he doth not even thus straightway proceed to
it, but augmenting still further and extending
their desire, he discourses first of these very
things, and shows that without it they are
nothing; reducing them to the greatest necessity
of loving one another; seeing also that from
neglect of it sprang that which caused all their
evils. So that in this respect also it might
justly appear great, if the gifts not only
brought them not together, but divided them even
when united: but this, when many were so
divided, would reunite them by virtue of its own
and make them one body. This however he doth
not say at once, but what they chiefly longed
for, that he sets down; as that the thing was a
gift and a most excellent way to all the gifts.
So that, even if thou wilt not love thy brother
on the score of friendship, yet for the sake of
obtaining a better sign and an abundant gift,
cherish love.
And see whence he first begins; from that which
was marvellous in their eyes and great, the gift
of tongues. And in bringing forward that gift,
he mentions it not just in. the degree they had
it in, but far more. For he did not say, "if
I speak with tongues," but, Chap. xiii.
ver. 1. "If I speak with the tongues of
men,--"
What is, "of men?" Of all nations in every
part of the world. And neither was he content
with this amplification, but he likewise uses
another much greater, adding the words,
"and of angels,--and have not love, I am
become sounding brass, or a clanging cymbal."
Dost thou see to what point he first exalted the
gift, and to what afterwards he lowered and cast
it down? For neither did he simply say, "I
am nothing," but, "I am become sounding
brass" a thing senseless and inanimate But how
"sounding brass?" Emitting a sound indeed,
but at random and in vain, and for no good end.
Since besides my profiting nothing, I am
counted by most men as one giving impertinent
trouble, an annoying and wearisome kind of
person. Seest thou how one void of love is like
to things inanimate and senseless?
Now he here speaks of the "tongues of
angels," not investing angels with a body, but
what he means is this: "should I even so speak
as angels are wont to discourse unto each other,
without this I am nothing, nay rather a burden
and an annoyance." Thus (to mention one other
example) where he saith, "To Him every knee
shall bow, of things in heaven and things on
earth, and things under the earth," (Phil.
ii. 10.) he doth not say these things as if
he attributed to angels knees and bones, far
from it, but it is their intense adoration which
he intends also here he calls it "a tongue" not
meaning an instrument of flesh, but intending to
indicate their converse with each other by the
manner which is known amongst us.
Then, in order that his discourse may be
acceptable, he stops not at the gift of
tongues, but proceeds also to the remaining
gifts; and having depreciated all in the absence
of love, he then depicts her image. And
because he preferred to conduct his argument by
amplification, he begins from the less and
ascends to the greater. For whereas, when he
indicated their order, he placed the gift of
tongues last, this he now numbers first; by
degrees, as I said, ascending to the greater
gifts. Thus having spoken of tongues, he
proceeds immediately to prophecy; and saith;
Ver. 2. "And if I have the gift of
prophecy."
And this gift again with an excellency. For as
in that case he mentioned not tongues, but the
tongues of all mankind, and as he proceeded,
those of angels, and then signified that the
gift was nothing without love: so also here he
mentions not prophecy alone but the very highest
prophecy: in having said, "If l have
prophecy," he added, "and know all mysteries
and all knowledge;" expressing this gift also
with intensity.
Then after this also he proceeds to the other
gifts. And again, that he might not seem to
weary them, naming each one of the gifts, he
sets down the mother and fountain of all, and
this again with an excellency, thus saying,
"And if I have all faith." Neither was he
content with this, but even that which Christ
spake of as greatest, this also he added,
saying, "so as to remove mountains and have not
love, I am nothing." And consider how again
here also he lowers the dignity of the tongues.
For whereas in regard of prophecy he signifies
the great advantage arising from it, "the
understanding mysteries, and having all
knowledge;" and in regard of faith, no
trifling work, even "the removing mountains;"
in respect of tongues, on the other hand,
having named the gift itself only, he quire it.
But do thou, I pray, consider this also, how
in brief he comprehended all gifts when he named
prophecy and faith: for miracles are either in
words or deeds. And how doth Christ say, that
the least degree of faith is the being able to
remove a mountain? For as though he were
speaking something very small, did He express
Himself when He said, "If ye have faith as a
grain of mustard-seed, ye shall say to this
mountain, Remove, and it shall remove;"
(S. Mat. xvii. 20.) whereas Paul saith
that this is "all faith." What then must one
say? Since this was a great thing, the
removing a mountain, therefore also he mentioned
it, not as though "all faith" were only able
to do this, but since this seemed to be great to
the grosser sort because of the bulk of the
outward mass, from this also he extols his
subject. And what he saith is this:
"If I have all faith, and can remove
mountains, but have not love, I am nothing."
Ver. 3. "And if I below all my goods to
feed the poor, and if I give my body to be
burned, but have not love, it profiteth me
nothing."
Wonderful amplification! For even these things
too he states with another addition: in that he
said not, "if I give to the poor the half of
my goods," or "two or three parts," but,
"though I give all my goods." And he said
deaths, the being burnt alive, and saith that
even his without charity is no great thing.
Accordingly he subjoins, "it profiteth me
nothing."
But not even yet have I pointed out the whole
of the excellency, until I bring forward the
testimonies of Christ which were spoken
concerning almsgiving and death. What then are
His testimonies? To the rich man He saith,
"If thou wouldest be perfect, sell what thou
hast and give o the poor, and come, follow
me." (S. Mat. xix. 21.) And
discoursing likewise of love to one's neighbor,
He saith, "Greater love hath no man than
this, that a man may lay down his life for his
friends" (S. John xv. 13.) Whence it
is evident, that even before God this is
greatest of all. But, "I declare," said
Paul, "that even if we should lay down life
for God's sake, and not merely lay it down,
but so as even to be burned, (for this is the
meaning of, "if I give my body to be
burned,") we shall have no great advantage if
we love not our neighbor." Well then, the
saying' that the gifts are of no great profit
without charity is no marvel: since our gifts
are a secondary consideration to our way of
life. At any rate, many have displayed gifts,
and yet on becoming vicious have been punished:
as those who "prophesied in His name, and cast
out many demons, and wrought many mighty
works;" as Judas the traitor: while others,
exhibiting as believers a pure life, have needed
nothing else in order to their salvation.
Wherefore, that the gifts should, as I said,
require this, is no marvel: but that an exact
life even should avail nothing without it, this
is what Christ appears to adjudge His great
rewards to both these, I mean to the giving up
our possessions, and to the perils of
martyrdom. For both to the rich man He saith,
as I before observed, "If thou wilt be
perfect, sell thy goods, and give to the poor,
and come, follow me :" and discoursing with
the disciples, of martyrdom He saith,
"Whosoever shall lose his life for My sake,
shall find it;" and, "Whosoever shall
confess Me before men, him will will I also
confess before My Father which is in heaven."
For great indeed is the labor of this
achievement, and well nigh surpassing nature
itself, and this is well known to such as have
had these crowns vouchsafed to them. For no
language can set it before us: so noble a soul
doth the deed belong to and so exceedingly
wonderful is it.
But nevertheless, this so wonderful thing Paul
said was of no great profit without love, even
though it have the giving up of one's goods
joined with it. Wherefore then hath he thus
spoken? This will I now endeavor to explain,
first having enquired of this, How is it
possible that one who gives all his goods to feed
the poor can be wanting in love? I grant,
indeed, he that is ready to be burned and hath
the gifts, may perhaps possibly not have love:
but he who not only gives his goods, but even
distributes them in morsels; how hath not he
love? What then are we to say? Either that he
supposed an unreal case as real; which kind of
thing he is ever wont to do, when he intends to
set before us something in excess; as when
writing to the Galatians he saith, "If we or
an angel from heaven preach any other gospel unto
you than that ye receive let him be accursed."
(Gal. i. 8.) And yet neither was himself
nor an angel about to do so; but to signify that
he meant to carry the matter as far as possible,
he set down even that which could never by any
means happen. And again, when he writes to the
Romans, and saith, "Neither angels, nor
principalities, nor powers, shall be able to
separate us from the love of God;" for neither
was this about to be done by any angels: but
here too he supposes a thing which was not; as
indeed also in what comes next, saying, "nor
any other creature," whereas there is no other
creature, for he had comprehended the whole
creation, having spoken of all things both above
and below. Nevertheless here also he mentions
that which was not, by way of hypothesis, so as
to show his exceeding desire. Now the same
thing he doth here also, saying, "If a man
give all, and have not love, it profits him
nothing."
Either then we may say this, or that his
meaning is for those who give to be also joined
closely to those who retire, and not merely to
give without sympathy, but in pity and
condescension, bowing down and grieving with the
needy. For therefore also hath almsgiving been
enacted by God: since God might have nourished
the poor as well without this, but that he might
bind us together unto charity and that we might
be thoroughly fervent toward each other, he
commanded them to be nourished by us. Therefore
one saith in another place also; " a good word
is better than a gift;" (Ecclus. xviii.
16, 17.) and, "behold, a word is beyond
a good gift." (Ecclus. xviii. 16,
17.) And He Himself saith, "I will have
mercy, and not sacrifice" (S. Mat. ix.
30; Hos. vi. 6.) For since it is
usual, both for men to love those who are
benefited by them, and for those who receive
benefits to be more kindly affected towards their
benefactors; he made this law, constituting it
a bond of friendship.
[10.] But the point proposed for enquiry
above is, How, after Christ had said that
both these belong to perfection, Paul affirms,
that these without charity are imperfect? Not
contradicting Him, God forbid: but
harmonizing with Him, and that exactly. For
so in the case of the rich man, He said, not
merely, "sell thy goods, and give to the
poor," but He added, "and come, follow
Me." Now not even the following Him proves
any man a disciple of Christ so completely as
the loving one another. For, "by this shall
all men know," saith He, when He saith,
"Whosoever loseth his life for My sake, shall
find it;" (S. Mat. x. 39, and 35.)
and, "whosoever shall confess Me before men,
him will I also confess before My Father which
is in heaven;" He means not this, that it is
not necessary to have love, but He declares the
reward which is laid up for these labor, Since
that along with martyrdom He requires also
this, is what He elsewhere strongly intimates,
thus saying, "Ye shall indeed drink of My
cup, and be baptized with the baptism that I am
baptized with;" (S. Mat. xx. 23.)
i.e., ye shall be martyrs, ye shall be slain
for My sake; "but to sit on My right hand,
and on My left, (not as though any sit on the
right hand and the left, but meaning the highest
precedency and honor) "is not Mine to give,"
saith He, "but to those for whom it is
prepared." Then signifying for whom it is
prepared, He calls them and saith, "whosoever
among you will be chief, let him be servant to
you all;" (S. Mat. xx. 26.) setting
forth humility and love. And the love which He
requires is intense; wherefore He stopped not
even at this, but added, "even as the Son of
Man came not to be ministered unto, but to
minister, and to give His life a ransom for
many;" pointing out that we ought so to love as
even to be slain for our beloved. For this
above all is to love Him. Wherefore also He
saith to Peter, "If thou lovest Me, feed
My sheep." (S. John xxi. 16.)
[11.] And that ye may learn how great a
work of virtue it is, let us sketch it out in
word, since in deeds we see it no where
appearing; and let us consider, if it were
every where in abundance, how great benefits
would ensue: how there were no need then of
laws, or tribunals or punishments, or
avenging, or any other such things since if all
loved and were beloved, no man would injure
another. Yea, murders, and strifes, and
wars, and divisions, and rapines, and frauds,
and all evils would be removed, and vice be
unknown even in name. Miracles, however,
would not have effected this; they rather puff
up such as are not on their guard, unto
vain-glory and folly.
Again: what is indeed the marvellous part of
love; all the other good things have their evils
yoked with them: as he that gives up his to
love. Why, he will so live on earth as if it
were heaven, every where enjoying a calm and
weaving for himself innumerable crowns. For
both from envy, and wrath, and jealousy, and
pride, and vain-glory and evil concupiscence,
and every profane love, and every distemper,
such a man will keep his own soul pure. Yea,
even as no one would do himself an injury so
neither would this man his neighbors. And being
such, he shall stand with Gabriel himself,
even while he walks on earth.
Such then is he that hath love. But he that
works miracles and hath perfect knowledge,
without this, though he raises ten thousand from
the dead, will not be much profited, broken off
as he is from all and not enduring to mix himself
up with any of his fellow-servants. For no
other cause than this did Christ say that the
sign of perfect love towards Him is the loving
one's neighbors. For, "if thou lovest
Me," saith He, "O Peter, more than
these, feed My sheep." (S. John xxi.
15.) Dost thou see how hence also He again
covertly intimates, in what case this is greater
than martyrdom? For if any one had a beloved
child in whose behalf he would even give up his
life, and some one were to love the father, but
pay no regard whatever to the son, he would
greatly incense the father; nor would he feel
the love for himself, because of the overlooking
his son. Now if this ensue in the case of
father and son, much more in the case of God
and men: since surely God is more loving than
any parents.
Wherefore, having said, "The first and great
commandment is, Thou shalt love the Lord thy
God," he added, "and the second-- (He
leaves it not in silence, but sets it down
also)--is like unto it, Thou shalt love thy
neighbor as thyself." And see how with nearly
the same excellency He demands also this.
For as concerning God, He saith, "with all
thy heart:" so concerning thy neighbor, "as
thyself," which is tantamount to, "with all
thy heart."
Yea, and if this were duly observed, there
would be neither slave nor free, neither ruler
nor ruled, neither rich nor poor, neither small
nor great; nor would any devil then ever have
been known: I say not, Satan only, but
whatever other such spirit there be, nay,
rather arising from it? Yea, rather consider
how great a blessing it is of itself to exercise
love; what cheerfulness it produces, in how
great grace it establishes the soul; a thing
which above alI is a choice quality of it. For
the other parts of virtue have each their
troubles yoked with them; as fasting,
temperance, watching, have envy,
concupiscence, and contempt. But love along
with the gain hath great pleasure too, and no
trouble, and like an industrious bee, gathering
the sweets from every flower, deposits them in
the soul of him who loveth. Though any one be a
slave, it renders slavery sweeter than although
to command is sweet: but love changes the nature
of things and presents herself with all blessings
in her hands, gentler than any mother,
wealthier than any queen, and makes difficulties
light and easy, causing our virtues to be
facile, but vice avoid it as an evil. Again,
to speak evil seems pleasant; for nothing is so
sweet to us as to be praising one whom we love.
Again, anger hath a kind of pleasure; but in
this case no longer, rather all its sinews are
taken away. Though he that is beloved should
grieve him who loves him, anger no where shows
itself: but tears and exhortations, and
supplications; so far is love from being
exasperated: and should she behold one in
error, she mourns and is in pain; yet even this
pain itself brings pleasure. For the very tears
and the grief of love are sweeter than any mirth
and joy. For instance: they that laugh are not
so refreshed as they that weep for their
friends. And if thou doubt it, stop their
tears; and they repine at it not otherwise than
as persons intolerably ill-used. "But there
is," said one, money, but would with more
pleasure be in straits than see their wealth
diminishing: so too, he that is kindly affected
towards any one, would choose to suffer ten
thousand evils than see his beloved one injured.
[13.] "How then," smith one, "did the
Egyptian woman who loved Joseph wish to injure
him?" Because she loved with this diabolical
love. Joseph however not with this, but with
that which Paul requires. Consider then now
great a love his words were tokens of, and the
action which she was speaking of. "Insult me
and make me an adulteress, and wrong my
husband, and overthrow all my house, and cast
thyself out from thy confidence rewards God:"
which were expressions of one who so far from
loving him did not even love herself. But
because he truly loved, he Sought to avert it
was in anxiety for her, learn the nature of it
from his advice. For he not only thrust her
away, but also introduced an exhortation capable
of quenching every flame: namely "if on my
account, my master," smith he, "knoweth not
any thing which is in his house." He at once
reminds her of her husband that he might put her
to shame. And he said not, "thy
enamored,--a mistress, of a slave. "For if
he be lord, then art thou mistress. Be ashamed
then of familiarity with a servant, and consider
whose wife thou art, and with whom thou wouldst
be connected, and towards whom thou art becoming
thankless and inconsiderate, and that I repay
him greater good-will." And see how he extols
his benefits. For since that barbarous and
abandoned woman could entertain no lofty
sentiment, he shames her from human
considerations, saying, "He knoweth nothing
through me," i.e., "he is a great
benefactor to me, and I cannot strike my patron
in a vital part. He hath made me a second lord
of his house, and no one hath been kept back
from me, but thee." Here he endeavors to
raise her mind, that so at any rate he might
persuade her to be ashamed, and might signify
the greatness of her honor. Nor did he stop
even here, but likewise added a name sufficient
to restrain her, saying, "Because thou art
his wife; and how shall I do this wickedness?
But what sayest thou?
That thy husband is not present, nor knoweth
that he is wronged? But God will behold it."
She however profited nothing by his advice, but
still sought to attract him. For desiring to
satiate her own frenzy, not through love of
Joseph, she did these things; and this is
evident from what she did afterwards. As that
she institutes a trial, and brings in
accusation, and bears false witness, and
exposes to a wild beast him that had done no
wrong, and casts him into a prison; or rather
for her part, she even slew him, in such a
manner did she arm the judge against him. What
then? Was then Joseph too such as she was?
Nay, altogether the contrary, for he neither
contradicted nor accused the woman. "Yes,"
it may be said: "for he would have been
disbelieved." And yet he was greatly beloved;
and this is evident not only from the beginning
but also from the end. For had not his
barbarian master loved him greatly, he would
even have slain him in his silence, making no
defence: being as he was an Egyptian and a
ruler, and wronged in his marriage-bed as he
supposed, and by a servant, and a servant to
whom he had been so great a benefactor. But all
these things gave way to his regard for him, and
the grace which God poured down upon him. And
together with this grace and love, he had also
other no small proofs, had he been minded to
justify himself; the garments themselves. For
if it were she to whom violence was done, her
own vest should have been torn, her face
lacerated, instead of her retaining his
garments. But "he heard," saith she, "that
I lifted up my voice, and left his garments,
and went out." And wherefore then didst thou
take them from him? since unto one suffering
violence, the one thing desirable is to be rid
of the intruder.
But not from hence alone, but also from the
subsequent events, shall I be able to point out
his good-will and Iris love. Yea even when he
fell into a necessity of mentioning the cause of
his imprisonment, and his remaining there, he
did not even then declare the whole course of the
story. But what saith he? "I too have done
nothing: but indeed I was stolen out of the
land of the Hebrews;" and he no where
mentioned the adulteress nor doth he plume
himself on the matter, which would have been any
one's feeling, if not for vain-glory, yet so
as not to appear to have been cast into that cell
for an evil cause. For if men in the act of
doing wrong by no means abstain even so from
blaming the same things, although to do so
brings reproach; of what admiration is not he
worthy, because, pure as he was he did not
mention the woman's passion nor make a show of
her sin; nor when he ascended the throne and
became ruler of all Egypt, remember the wrong
done by the woman nor exact any punishment?
Seest thou how he cared for her? but her's was
not love, but madness. For it was not Joseph
that she loved, but she sought to fulfil her own
lust. And the very words too, if one would
examine them accurately, were accompanied with
wrath and great blood-thirstiness. For what
saith she? "Thou hast brought in a Hebrew
servant to mock us:" upbraiding her husband for
the kindness; and she exhibited the garments,
having become herself more savage than any wild
beast: but not so he. And why speak I of his
good-will to her, when he was such, we know,
towards his brethren who would slay him; and
never said one harsh thing of them, either
within doors or without?
[14.] Therefore Paul saith, that the love
which we are speaking of is the mother of all
good things, and prefers it to miracles and all
other gifts. For as where there are vests and
sandals of gold, we require also some other
garments whereby to distinguish the king: but if
we see the purple and the diadem, we require not
to see any other sign of his royalty: just so
here likewise, when the diadem of love is upon
our head, it is enough to point out the genuine
disciple of Christ, not to ourselves only, but
also to the unbelievers. For, "by this,"
saith He, "shall all men know that ye are My
disciples, if ye have love one to another."
(S. John xiii. 35:) So that this sign
is greater surely than all signs, in that the
disciple is recognised by it. For though any
should work ten thousand signs, but be at strife
one with another, they will be a scorn to the
unbelievers. Just as if they do no sign, but
love one another exactly, they will continue
both reverenced and inviolable by all men.
Since Paul himself we admire on this account,
not for the dead whom he raised, nor for the
lepers whom he cleansed, but because he said,
"who is weak, and I am not weak? who is made
to stumble, and I burn not?" (2 Cor. xi.
29) For shouldest thou have ten thousand
miracles to compare with this, thou wilt have
nothing equal to it to say. Since Paul also
himself said, that a great reward was laid up
for him, not because he wrought miracles, but
because "to the weak he became as weak. For
what is my reward?" saith he. "That, when
I preach the Gospel, I may make the Gospel
without charge." (1 COR. IX. 18.) And
when he puts himself before the Apostles, he
saith not, "I have wrought miracles more
abundant than they," but, "I have labored
more abundantly than they." (1 COR. XV.
10.) And even by famine was he willing to
perish for the salvation of the disciples.
"For it were better for me to die," saith
he, "than that any man should make my glorying
void:" (1 COR. IX. 15.) not because he
was glorying, but that he might not seem to
reproach them. For he no where is wont to glory
in his own achievements, when the season doth
not call to it; but even if he be compelled so
to do he calleth, himself "a fool." But if
he ever glory it is "in infirmities," in
wrongs, in greatly sympathizing with those who
are injured: even as here also he saith, "who
is weak, and I am not weak?" These words are
greater even than perils. Wherefore also he
sets them last, amplifying his discourse.
Of what then must we be worthy compared with
him, who neither contemn wealth for our own
sake, nor give up the superfluities of our
goods? But not so Paul; rather both soul and
body did he use to give up, that they who stoned
and beat him with rods, might obtain the
kingdom. "For thus," saith he, "hath
Christ taught me to love;" who left behind
Him the new commandment concerning love, which
also Himself fulfilled in deed. For being
Lord of all, and of that Blessed Nature;
from men, whom He created out of nothing and on
whom He had bestowed innumerable benefits, from
these, insulting and spitting on Him, He
turned not away, but even became man for their
sakes, and conversed with harlots and
publicans, and healed the demoniacs, and
promised heaven. And after all these things
they apprehended and beat him with rods, bound,
scourged, mocked, and at last crucified Him.
And not even so did He turn away, but even
when He was on high upon the cross, He saith,
"Father, forgive them their sin." But the
thief who before this reviled Him, He
translated into very paradise; and made the
persecutor Paul, an Apostle; and gave up His
own disciples, who were His intimates and
wholly devoted to Him, unto death for the
Jews' sake who crucified Him.
Recollecting therefore in our minds all these
things, both those of God and of men, let us
emulate these high deeds, and possess ourselves
of the love which is above all gifts, that we
may obtain both the present and the future
blessings: the which may we all obtain, through
the grace and mercy of our Lord Jesus Christ,
with Whom to the Father, with the Holy
Ghost, be glory, power, honor, now and
ever, and world without end. Amen.
|
|