[1533] Or feel they need an effort enagonious. See on Rom. xi. 21 p. 349.
[1534] Prophecy is to be kata ten analogian tes pisteos (6). In the view of some (as Meyer) the man's own faith is meant. He should not exceed in his speaking the limits of his faith. Others (as Philippi) take "faith" in the objective sense as a body of doctrine and find the idea here which was later associated with the expression analogia fidei: the word pistis will not bear this meaning and the individual's own faith seems too narrow a criterion of prophecy. It seems better to understand the expression as meaning that the prophet is to regulate his utterance by the character and contents of the faith of the church; that he should in his prophetic utterances keep to the line of the Church's trust and hope and not feel at liberty to add new or heterogeneous elements. The terms diakonia (7) and didaskon seem to refer to the two offices of the church deacons and presbyters, although others hold the view (of Chrys.) that the words are merely general.--G.B.S.
[1535] Near the end of Hom. 19, we have kan adikoumeno perituche prostesetai, which proves that he takes the word in the sense here given. "Unless," added by Ben. and 2 mss. "he do it with diligence and zeal."
[1536] penia here seems distinguished from ptocheia, as in the Plutus.
[1537] Viz. in composition.
[1538] apokaradokia, Rom. viii. 19.
[1539] apekdechomenoi, Rom. viii. 23.
[1540] apolutrosis, Rom. viii. 23, see ad loc. Hom. xiv. p. 445.
[1541] Chrys. evidently takes proegoumenoi (10) in the sense of excelling; others understand the word temporally and render anticipating. The word (hapaxl.) is better taken as in our vss. preferring, i.e. "going before, as guides, namely, with the conduct which incites others to follow," (Meyer).--G.B.S.
[1542] A.V. not slothful in business; R.V. In diligence not slothful.
[1543] Here the mss. and vss. vary between to kuri& 251; and to kairo (v. 11). The latter text gives the idea of serving the time or adapting one's self to the opportunity and is adopted by many (as Meyer, Godet) on the ground that the precept: serving the Lord is too general to be in point here among these specific exhortations. The mss. evidence for to kuri& 251;, however is too strong to be overthrown by a consideration so subjective (', B, A, E, L, P, It. Syr. vs. D. F. G.).--G.B.S.
[1544] St. Chrysostom (on 2 Tim. i. 16, p. 189 O.T.) adopts and argues on the reading, mneiais, for which there is some authority. See Brit. Crit. No. LI. pp. 80, 81.
[1545] katadiokein. lit. hunt them down.
[1546] So Field: the passage is corrupt in the mss. Vulg. "As did Abraham also then with largeness and ready mind. And on this ground he deserves one's admiration most, that when," etc.
[1547] Some mss. add, "first of all men."
[1548] Or "dealt kindly with him."
Homily XXII.
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 abashing 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 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 (huposurei, 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. [1549]
"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 this 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."