" 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 illtreated,
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 lowlyminded,
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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