"For as we have
many members in one body, and all members have
not the same office;
so we, being many, are one body in Christ, and
every one members one
of another."
AGAIN he uses the
same ensample as he does to the Corinthians,
and that to allay the
same passion. For great is the power of the
medicine, and the
force of this illustration for the correcting of this
disease of
haughtiness. Why (he means) dost thou think highly of
thyself? Or why again
does another utterly despise himself? Are we
not all one body,
both great and small? When then we are in the total
number but one, and
members one of another, why dost thou by thy
haughtiness separate
thyself? Why dost thou put thy brother to
shame? For as he is a
member of thee, so art thou also of him. And it
is on this score that
your claims to honor are so equal. For he has
stated two things
that might take down their haughty spirit: one that
we are members one of
another, not the small of the great only, but
also the great of the
small; and another, that we are all one body.
Or
rather there are
three points, since he shows that the gift was one of
grace.
"Therefore be not high-minded." For it was given thee of God;
thou didst not take
it, nor find it even. Hence too, when he touches
upon the gifts, he
does not say that one received more, and another
less, but what?
different. For his words are, "having then gifts," not
less and greater,
but, "differing." And what if thou art not appointed
to the same office,
still the body is the same. And beginning with
gifts, he ends with a
good deed (4 Mss. p].); and so after mentioning
prophecy, and
ministry, and the like, he concludes with mercy,
diligence, and
succor. Since then it was likely that some would be
virtuous, yet not
have prophecy, he shows how that this too is a gift,
and a much greater
one than the other (as he shows in the Epistle to
the Corinthians), and
so much the greater, as that one has a reward,
the other is devoid
of a recompense. For the whole is matter of gift
and grace. Wherefore
he saith, Ver. 6. "Having then gifts differing
according to the
grace of God that is given unto us, whether
prophecy, let us
prophesy according to the proportion of faith."
Since then he had
sufficiently comforted them, he wishes also to
make them vie with
each other, and labor more in earnest, by
showing that it is
themselves that give the grounds for their
receiving more or
less. For he says indeed that it is given by God (as
when he says,
"according as God hath dealt to every man the
measure of
faith;" and again, "according to the grace given unto us")
(Rom. xii. 3), that
he may subdue the haughty. But he says also that
the beginnings lie
with themselves, to rouse the listless. And this he
does in the Epistle
to the Corinthians also, to produce both these
emotions. For when he
saith, "covet earnestly the gifts," (1 Cor. xii.
31), he shows that
they were themselves the cause of the differences
in what was given.
But when he says, "Now all these things worketh
one and the selfsame
Spirit, dividing to every man severally as he
will" (ib. 11),
he is proving that those who have received it ought not
to be elated, so
using every way open to him to allay their disorder.
And this he does here
also. And again, to rouse those who have
fallen drowsy, he
says, "Whether prophecy, let us prophesy
according to the
proportion of faith." For though it is a grace, yet it is
not poured forth at
random, but framing its measure according to the
recipients, it
letteth as much flow as it may find the vessel of faith
that is brought to be
capable of.
Ver. 7. "Or
ministry, let us wait on our ministering."
Here he names a
comprehensive thing. For the Apostleship even is
called a ministry,
and every spiritual work is a ministry. This is
indeed a name of a
peculiar office (viz. the diaconate); however, it is
used in a general
sense. "Or he that teacheth, on teaching." See with
what indifference he
places them, the little first and the great
afterwards, again
giving us the same lesson, not to be puffed up or
elated.
Ver. 8. "Or he
that exhorteth, on exhortation."
And this is a species
of teaching too. For "if ye have any word of
exhortation," it
says, "speak unto the people." (Acts xiii. 15.) Then to
show that it is no
great good to follow after virtue unless this is done
with the proper rule,
he proceeds, "He that giveth" (metadidois,
imparteth), "let
him do it with simplicity." For it is not enough to give,
but we must do it
with munificence also, for this constantly
answereth to the name
of simplicity. Since even the virgins had oil,
still, since they had
not enough, they were cast out from everything.
"He that
defendeth" (A. V. ruleth, proistamenos,) "with diligence;" for
it is not enough to
do undertake the defence. "He that showeth
mercy, with
cheerfulness." For it is not enough to show mercy, but it
behooves us to do it
with a largeness and an ungrudging spirit, or
rather not with an
ungrudging, but even with a cheerful and rejoicing
one, for not grudging
does not amount to rejoicing. And this same
point, when he is
writing to the Corinthians also, he insisted very
strongly upon. For to
rouse them to such largeness he said, "He that
soweth sparingly
shall reap also sparingly, and he which soweth
bountifully shall
reap also bountifully. (2 Cor. ix. 6.) But to correct
their temper he
added, "Not grudgingly or of necessity." (ib. 7.) For
both the shower of
mercy ought to have, both ungrudgingness and
pleasure. And why
dost thou bemoan thyself of giving alms?
(Aristot. Eth. N. ii.
3 and iv. 1,) Why dost thou grieve at showing
mercy, and lose the
advantage of the good deed? For if thou grievest
thou dost not do
mercy, but art cruel and inhuman. For if thou
grievest, how shalt
thou be able to raise up him that is in sorrow?
For it is much if he
suspects no ill, even, when thou art giving with
joyfulness. For since
nothing seems to men such a disgrace as to be
receiving from
others, unless by an exceedingly cheerful look thou
removest the
suspicion, and showest that thou art receiving rather
than giving, thou
wilt even cast down the receiver rather than raise
him up. This is why
he says, "He that showeth mercy, with
cheerfulness."
For who that is receiving a kingdom, is of sad
countenance? Who that
is receiving pardon for his sins continueth
of dejected look?
Mind not then the expenditure of the money; but
the increase that
comes of that expenditure. For if he that soweth
rejoiceth though
sowing with uncertainty of return, much more
should he do so that
farms the Heaven. For in this way, even though
thou give but little,
thou wilt be giving much; even as how much
soever thou givest
with a sad countenance, thou wilt have made thy
much a little. Thus
the widow outweighed many talents by the two
mites, for her spirit
was large. And how is it possible, it may be said,
for one that dwells
with poverty in the extreme, and empties forth his
all, to do this with
a ready mind? Ask the widow, and thou wilt hear
the way, and wilt
know that it is not poverty that makes narrow
circumstances, but
the temper of a man that effects both this and its
opposite. For it is
possible even in poverty to be munificent
(megaLoyucon), and in
riches to be niggardly. Hence in giving he
looks for simplicity,
and in showing mercy for cheerfulness, and in
patronizing for
diligence. For it is not with money only that he wishes
us to render every
assistance to those in want, but both with words,
and deeds, and in
person, and in every other way. And after
mentioning the chief
kind of aiding (prostasian), that which lies in
teaching, namely, and
that of exhorting (for this is a more necessary
kind, in that it
nurtures the soul), he proceeds to that by way of
money, and all other
means; then to show how these may be
practised aright, he
bringeth in the mother of them, love.
Ver. 9. For,
"Let love be without dissimulation," he says, If thou hast
this, thou wilt not
perceive the loss of thy money, the labor of thy
person, the toil of
thy words, thy trouble, and thy ministering, but
thou wilt bear all
courageously, whether it be with person, or money,
or word, or any other
thing whatsover, that thou art to assist thy
neighbor. As then he
doth not ask for giving only, but that with
simplicity, nor
aiding, but that with diligence, nor alms, but that with
cheerfulness; so even
love too he requires not alone, but that
without
dissimulation. Since this is what love is. And if a man have
this, everything else
follows. For he that showeth mercy does so
with cheerfulness
(for he is giving to himself): and he that aideth,
aideth with
diligence; for it is for himself he is aiding: and he that
imparteth doth this
with largeness; for he is bestowing it on himself,
Then since there is a
love even for ill things, such as is that of the
intemperate, that of
those who are of one mind for money, and for
plunder's sake, and
for revels and drinking clubs, he clears it of all
these, by saying,
"Abhor (apostugountes) that which is evil." And he
does not speak of refraining
from it, but of hating it, and not merely
hating it, but hating
it exceedingly. For this word apo is often of
intensive force with
him, as where he speaks of "earnest
expectation, looking
out for," (complete) "redemption." For since
many who do not evil
things still have a desire after them, therefore
he says,
"Abhor." For what he wants is to purify the thought, and
that we should have a
mighty enmity, hatred and war against vice.
For do not fancy, he
means, because I said, "Love one another," that
I mean you to go so
far as to co perate even in bad actions with one
another; for the law
that I am laying down is just the reverse. Since it
would have you an
alien not from the action only, but even from the
inclination towards
vice; and not merely an alien from this same
inclination, but to
have an excessive aversion and hatred of it too.
And he is not content
with only this, but he also brings in the
practice of virtue.
"Cleave to that which is good."
He does not speak of
doing only, but of being disposed too. For this
the command to
"cleave to" it indicates. So God, when He knit the
man to the woman,
said, "For he shall cleave to his wife." (Gen. ii.
24.) Then he mentions
reasons why we ought to love one another.
Ver. 10. "Be
kindly affectioned one to another with brotherly love."
Ye are brethren, he
means, and have come of the same pangs. Hence
even on this head you
ought to love one another. And this Moses
said to those who
were quarrelling in Egypt, "Ye are brethren, why
do ye wrong one to
another?" (Exod. ii. 13.) When then he is
speaking of those
without, he says, "If it be possible, as much as in
you lieth, live
peaceably with all men." (Rom. xii. 18.) But when he is
speaking of his own,
he says, "Be kindly affectioned one to another
with brotherly
love." For in the other case he requires abstinence
from quarrelling, and
hatred, and aversion: but here loving too, and
not merely loving,
but the loving of relatives. For not only must one's
"love be without
dissimulation," but intense also, and warm, and
glowing. Because, to
what purpose would you love without fraud,
and not love with
warmth? Whence he says, "kindly affectioned one
towards another, that
is, be friends, and warm ones too. Do not wait
to be loved by
another, but leap at it thyself, and be the first to begin
it. For so wilt thou
reap the wages of his love also. Having mentioned
the reason then why
we ought to love one another, he tells us also
the way in which the
affection may grow unchangeable. Whence he
proceeds, "In
honor preferring one another." For this is the way that
affection is
produced, and also when produced abideth. And there is
nothing which makes
friends so much, as the earnest endeavor to
overcome one's
neighbor in honoring him. For what he had
mentioned before
comes of love, and love of honor, as honor does
too of love. Then
that we may not honor only, he looks for something
besides, when he
says, Ver. 11. "Not backward in zeal."
For this also
gendereth love when with honor we also show a
readiness to protect:
as there is nothing that makes men beloved so
much as honor and
forethought. For to love is not enough, but there
must be this also: or
rather this also comes of loving, as also loving
has its warmth from
this, and they are confirmative one of another.
For there are many
that love in mind, yet reach not forth the hand.
And this is why he
uses every means to build up love. And how are
we to become
"not backward in zeal?"
"Fervent in
spirit." See how in every instance he aims after higher
degrees; for he does
not say "give" only, but "with largeness;" nor
"rule," but
do it "with diligence;" nor "show mercy," but do it
"with
cheerfulness;"
nor "honor," but "prefer one another;" nor
"love," but
do it "without
dissimulation;" nor refrain from "evil" things, but
"hate"
them; nor hold to "what is good," but "cleave" to it; nor
"love," but
to do it "with brotherly affection;" nor be zealous, but be
so without
backwardness; nor have the "Spirit," but have it "fervent,"
that is, that ye may
be warm and awakened. For if thou hast those
things aforesaid,
thou wilt draw the Spirit to thee. And if This abide
with thee, It will
likewise make thee good for those purposes, and all
things will be easy
from the Spirit and the love, while thou art made
to glow from both
sides. Dost thou not see the bulls (Hannibal. ap.
Liv. xxii. 16)
that carry a flame
upon their back, how nobody is able to withstand
them? So thou also
wilt be more than the devil can sustain, if thou
takest both these
flames. "Serving the Lord." For it is possible to
serve God in all
these ways; in that whatever thou doest to thy
brother passes on to
thy Master, and as having been Himself
benefited, He will
reckon thy reward accordingly. See to what height
he has raised the
spirit of the man that worketh these things! Then to
show how the flame of
the Spirit might be kindled, he says, Ver. 12.
"Rejoicing in
hope, patient in tribulation, continuing instant in
prayer."
For all these things
are fuel for that fire. For when he had required
the expenditure of
money and the labor of the person, and ruling,
and zeal, and
teaching, and other laborious occupations, he again
supplies the wrestler
with love, with the Spirit, through hope. For
there is nothing
which makes the soul so courageous and
venturesome for
anything as a good hope. Then even before the
good things hoped
for, he gives another reward again. For since
hope is of things to
come, he says, "patient in tribulation." And
before the things to
come, in this life present thou wilt gain a great
good (see on Rom. v.
4, p. 397) from tribulation, that of becoming
hardy and tried. And
after this he affords them another help, when he
says,
"continuing instant in prayer." When therefore love maketh
things easy, and the
Spirit assisteth, and hope lighteneth, and
tribulation maketh
thee tried and apt for bearing everything nobly,
and thou hast along
with these another very great weapon, to wit,
"prayer"
and the aidances that come of prayer, what further
grievousness can
there be in what he is enjoining? Surely none. You
see how in every way
he gives the wrestler firm footing and shows
that the injunctions
are perfectly easy. Consider again how he
vindicates
almsgiving, or rather not almsgiving absolutely, but that
to the saints. For
above when he says, "he that showeth mercy with
cheerfulness,"
he makes us open-handed to everybody. Here,
however, it is in
behalf of the faithful that he is speaking. And so he
proceeds to
say,"
Ver. 13.
"Sharing with the necessity (creiais, al.
mneiais, memories) of
the saints."
He does not say,
Bestow upon, but "share with the necessity of the
saints," to show
that they receive more than they give, that it is a
matter of
merchandise, because it is a community. Do you bring in
money? They bring you
in boldness toward God. "Given to (Gr.
pursuing)
hospitality." He does not say doing it, but "given" to it, so
to instruct us not to
wait for those that shall ask it, and see when
they will come to us,
but to run to them, and be given to finding
them.
Thus did Lot, thus
Abraham. For he spent the whole day upon it,
waiting for this
goodly prey, and when he saw it, leaped upon it, and
ran to meet them, and
worshipped upon the ground, and said, "My
Lord, if now I have
found favor in Thy sight, pass not away from Thy
servant." (Gen.
xviii. 3.) Not as we do, if we happen to see a stranger
or a poor man,
knitting our brows, and not deigning even to speak to
them. And if after thousands
of entreaties we are softened, and bid
the servant give them
a trifle, we think we have quite done our duty.
But he did not so,
but assumed the fashion of a suppliant and a
servant, though he
did not know who he was going to take under his
roof. But we, who
have clear information that it is Christ Whom we
take in, do not grow
gentle even for this. But he both beseeches, and
entreats, and falls
on his knees to them, yet we insult those that
come to us. And he
indeed did all by himself and his wife, whereas
we do it not even by
our attendants. But if you have a mind to see
the table that he set
before them, there too you will see great
bounteousness, but
the bounteousness came not from excess of
wealth, but of the
riches of a ready will. Yet how many rich persons
were there not then?
Still none did anything of the kind. How many
widows were there in
Israel? Yet none showed hospitality to Elijah.
How many wealthy
persons again were there not in Elisha's day? But
the Shunamite alone
gathered in the fruits of hospitality; as did
Abraham also, whom
beside his largeness and ready mind it is just
especially to admire,
on this ground, that when he had no knowledge
who they were that
had come, yet he so acted. Do not thou then be
curious either: since
for Christ thou dost receive him. And if thou art
always so scrupulous,
many a time wilt thou pass by a man of
esteem, and lose thy
reward from him. And yet he that receiveth one
that is not of
esteem, hath no fault found with him, but is even
rewarded. For
"he that receiveth a prophet in the name of a prophet,
shall receive a
prophet's reward." (Matt. x. 41.) But he who out of this
ill-timed
scrupulousness passeth one that should be admired, shall
even suffer
punishment. Do not then busy thyself with men's lives
and doings. For this
is the very extreme of niggardliness, for one loaf
to be exact about a
man's entire life. For if this person be a murderer,
if a robber, or what
not, does he therefore seem to thee not to
deserve a loaf and a
few pence? And yet thy Master causeth even the
sun to rise upon him!
And dost thou judge him unworthy of food
even for a day? I
will put another case to you besides. Now even if
you were positively
certain that he were laden with countless
iniquities, not even
then wouldest thou have an excuse for depriving
him of this day's
sustenance. For thou art the servant of Him Who
said, "Ye know
not what spirit ye are of." (Luke ix. 55.) Thou art
servant to Him Who
healed those that stoned Him, or rather Who was
crucified for them.
And do not tell me that he killed another, for even
if he were going to
kill thee thyself, even then thou shouldest not
neglect him when
starving. For thou art a disciple of Him Who
desired the salvation
even of them that crucified Him Who said upon
the Cross itself,
"Father, forgive them, for they know not what they
do." (Luke
xxiii. 34.) Thou art the servant of Him Who healed him that
smote Him, Who upon
the Cross itself crowned the man who had
scorned Him. And what
can equal this? For both the robbers at first
scorned Him. Still to
one of these He opened Paradise. And He
bewails those who
were upon the point of killing Him, and is troubled
and confounded at
seeing the traitor, not because He was going to
be crucified, but
because he was lost. He was troubled then as
having foreknowledge
of the hanging, and the punishment after the
hanging. And though
He knelt his wickedness, He bore with him to
the last hour, and
thrust not away the traitor, but even kissed him.
Thy Master kisseth,
and with His lips receiveth him who was on the
very point of
shedding His precious Blood. And dost thou count the
poor not worthy even
of a loaf, and reverencest not the Law which
Christ laid down? Now
by this He shows that we ought not to turn
aside, not only from
the poor, but not even from those that would
lead us away to
death. Do not tell me then, that so and so hath done
me grievous mischief,
but just consider what Christ did near the
Cross itself, wishing
to amend by His kiss the traitor by whom He
was on the point of
being betrayed. And see with how much power to
shame him. For He
says, "Judas, betrayest thou the Son of Man with
a kiss?" (ib.
xxii. 48.) Who is there He would not have softened? who
is there that this
address would not have made yielding? What
beast? what adamant?
yet not that wretched man. Do not then say,
that such an one
murdered such an one, and that is why I turn aside
from him. For even if
he were upon the point of thrusting a sword
down into thee, and
to plunge his hand into thy neck itself, kiss this
very right hand!
since even Christ kissed that mouth which wrought
His death! And
therefore do not thou either hate, but bewail and pity
him that plotteth
against thee. For such an one deserveth pity at our
hands, and tears For
we are the servants of Him Who kissed even
the traitor (I will
not leave off dwelling over that continually), and
spoke words unto him
more gentle than the kiss. For He did not even
say, O thou foul and
villanous traitor, is this the sort of recompense
thou returnest us for
so great a benefit? But in what words?
"Judas;"
using his own name, which is more like a person
bemoaning, and
recalling him, than one wroth at him. And he does
not say, thy Teacher,
thy Master, and Benefactor, but, "the Son of
Man." For though
He were neither Teacher nor Master, yet is it with
One Who is so gently,
so unfeignedly affected towards thee, as even
to kiss thee at the
time of betrayal, and that when a kiss too was the
signal for the
betrayal; is it with Him that thou playest the traitor's
part? Blessed art
Thou, O Lord l What lowliness of mind, what
forbearance hast Thou
given us ensamples of! And to him He so
behaved. But to those
who came with staves and swords to Him, was
it not so too? What
can be more gentle than the words spoken to
them? For when He had
power to demolish them all in an instant, He
did nothing of the
kind, but as expostulating (entreptikws),
addressed them in the
words, "Why, are ye come out as against a
thief with swords and
staves?" (Matt. xxvi. 55.) And having east them
down backwards (John
xviii. 6), as they continued insensible, He of
His own accord gave
Himself up next, and forbore while He saw
them putting manacles
upon His holy hands, while He had the power
at once to confound
all things, and overthrow them. But dost thou
even after this deal
fiercely with the poor? And even were he guilty
of ten thousand sins,
want and famine were enough to soften down a
soul ever so blunted.
But thou standest brutalized, and imitating the
rage of lions. Yet
they never taste of dead bodies. But thou, while
thou seest him a very
corpse (tetarikeumenon lit. salter, or, a
mummy) for
distresses, yet leapest upon him now that he is down,
and tearest his body
by thine insults, and gatherest storm after
storm, and makest him
as he is fleeing to the haven for refuge to
split upon a rock,
and bringest a shipwreck about more distressing
than those in the
sea. And how wilt thou say to God, Have mercy
upon me, and ask of
Him remission of sins, when thou art insolent to
one who hath done no
sin, and callest him to account for this hunger
and great necessity,
and throwest all the brute beasts into the shade
by thy cruelty.
For they indeed by
the compulsion of their belly lay hold of the food
needful for them. But
thou, when nothing either thrusts thee on or
compels thee,
devourest thy brother, bitest, and tearest him, if not
with thy teeth, yet
with words that bite more cuttingly. How then wilt
thou receive the
sacred Host (prosforan), when thou hast empurpled
thy tongue in human
gore? how give the kiss of peace, with mouth
gorged with war? Nay,
how enjoy every common nourishment, when
thou art gathering so
much venom? Thou dost not relieve the
poverty, why make it
even more grinding? thou dost not lift up him
that is fallen, why
throw him down also? thou dost not remove
despondency, why even
increase it? thou givest no money, why use
insulting words
besides? Hast thou not heard what punishment they
suffer that feed not
the poor? to what vengeance they are
condemned? For He
says, "Depart to the fire prepared for the devil
and his angels."
(Matt. xxv. 41.) If then they that feed not are so
condemned, what
punishment are they to suffer, who besides not
feeding, even insult?
What punishment shall they undergo? what
hell? That we kindle
not so great evils against ourselves, whiles we
have it in our power,
let us correct this evil complaint also, and put a
bridle on the tongue.
And let us be so far from insulting, as even to
invite them, both by
words and actions, that by laying up much
mercy for ourselves,
we may obtain the blessings promised us.
Which God grant that
we may all attain unto by the grace and love
towards man, etc.
Δεν υπάρχουν σχόλια:
Δημοσίευση σχολίου