"But, that fear should accompany the gift, is more dignified." Nay, this is of all most disgraceful. For he who moves heaven and earth about his gains, who can be so laughed to scorn as he? For even unto dogs, not seldom, through fear, we throw whatever we had hold of. Which I ask again, is more disgraceful? that one clothed with rags should beg, or one who wears silk? Thus when a rich man pays court to old and poor persons, so as to get possession of their property, and this when there are children, what pardon can he deserve?
Further: If you will, let us examine the very words; what the rich beggars say, and what the poor. What then saith the poor man? "That he who giveth alms will never have to give by measure (metriasei perhaps corrupt: conj. peinasei, "will never hunger); that he is giving of what is God's: that God is loving unto men, and recompenses more abundantly; all which are words of high morality, and exhortation, and counsel. For he recommends thee to look unto the Lord, and he takes away thy fear of the poverty to come. And one may perceive much instruction in the words of those who ask alms: but of what kind are those of the rich? Why, of swine, and dogs, and wolves, and all other wild beasts. For some of them discourse perpetually on banquets, and dishes, and delicacies, and wine of all sorts, and ointments, and vestures, and all the rest of that extravagance. And others about the interest of money and loans. And making out accounts and increasing the mass of debts to an intolerable amount, as if it had begun in the time of men's fathers or grandfathers, one they rob of his house, another of his field, and another of his slave, and of all that he has. Why should one speak of their wills, which are written in blood instead of ink? For either by surrounding them with some intolerable danger, or else bewitching them with some paltry promises, whomsoever they may see in possession of some small property, those they persuade to pass by all their relations, and that oftentimes when perishing through poverty, and instead of them to enter their own names. Is there any madness and ferocity of wild beasts of any sort which these things do not throw into the shade?
[8.] Wherefore I beseech you, all such wealth as this let us flee, disgraceful as it is and in deaths abundant; and let us obtain that which is spiritual, and let us seek after the treasures in the heavens. For whoso possess these, they are the rich, they are the wealthy, both here and there enjoying things; even all things. Since whoso will be poor, according to the word of God, has all men's houses opened to him. For unto him that for God's sake has ceased to possess any thing, every one will contribute of his own. But whoso will hold a little with injustice, shutteth the doors of all against him. To the end, then, that we may attain both to the good things here and to those which are there, let us choose the wealth which cannot be removed, that immortal abundance: which may God grant us all to obtain, through the grace and loving-kindness of our Lord Jesus Christ, &c.
[71] That is, probably, "of our Lord's Human Nature:" according to Theodoret on Rom. iii. 25. "The true Mercy Seat is the Lord Christ. The name suits Him as man, not as God: for as God, He Himself gives oracles from the Mercy Seat." And Theophylact on the same place: "It meant certainly the Human Nature, which was the Sheath of the Deity, covering It over." See Suicer on the word hilasterion. [This note is based upon a false reading, which has been corrected according to Field. C.]
Homily XIV.
1 Cor. iv. 17
For this cause have I sent unto you Timothy, who is my beloved and faithful child in the Lord, who shall put you in remembrance of my ways which be in Christ Jesus. [72]
Consider here also, I entreat, the noble soul, the soul more glowing and keener than fire: how he was indeed especially desirous to be present himself with the Corinthians, thus distempered and broken into parties. For he knew well what a help to the disciples his presence was and what a mischief his absence. And the former he declared in the Epistle to the Philippians, saying, (Phil. ii. 12. kai[] om. in rec. text.) "Not as in my presence only, but also now much more in my absence, work out your own salvation with fear and trembling." The latter he signifies in this Epistle, saying, (ver. 18.) "Now some are puffed up, as though I were not coming to you; but I will come." He was urgent, it seems, and desirous to be present himself. But as this was not possible for a time, he corrects them by the promise of his appearance; and not this only, but also by the sending of his disciple. "For this," he saith, "I have sent unto you Timothy." "For this cause:" how is that? "Because I care for you as for children, and as having begotten you." And the message is accompanied with a recommendation of his person: "Who is my beloved and faithful child in the Lord." Now this he said, both to shew his love of him, and to prepare them to look on him with respect. And not simply "faithful," but, "in the Lord;" that is, in the things pertaining to the Lord. Now if in worldly things it is high praise for a man to be faithful, much more in things spiritual.
If then he was his "beloved child," consider how great was Paul's love, in choosing to be separated from him for the Corinthian's sake, And if "faithful" also, he will be unexceptionable in his ministering to their affairs.
"Who shall put you in remembrance." He said not, "shall teach," lest they should take it ill, as being used to learn from himself. Wherefore also towards the end he saith, (1 Cor. xvi. 10, 11.) "For he worketh the work of the Lord, as I also do. Let no man therefore despise him." For there was no envy among the Apostles, but they had an eye unto one thing, the edification of the Church. And if he that was employed was their inferior, they did as it were support (sunekrotoun) him with all earnestness. Wherefore neither was he contented with saying, "He shall put you in remembrance;" but purposing to cut out their envy more completely,--for Timothy was young,--with this view, I say, he adds, "my ways;" not "his," but "mine;" that is, his methods, (tas oikonomias.) his dangers, his customs, his laws, his ordinances, his Apostolical Canons, and all the rest. For since he had said, "We are naked, and are buffered, and have no certain dwelling place: all these things," saith he, "he will remind you of;" and also of the laws of Christ; for destroying all heresies. Then, carrying his argument higher, he adds, "which be in Christ;" ascribing all, as was his wont, unto the Lord, and on that ground establishing the credibility of what is to follow. Wherefore he subjoins, "Even as I teach every where in every church." "Nothing new have I spoken unto you: of these my proceedings all the other Churches are cognizant as well as you." Further: he calls them "ways in Christ," to shew that they have in them nothing human, and that with the aid from that source he doth all things well.
[2.] And having said these things and so soothed them, and being just about to enter on his charge against the unclean person, he again utters words full of anger; not that in himself he felt so but in order to correct them: and giving over the fornicator, he directs his discourse to the rest, as not deeming him worthy even of words from himself; just as we act in regard to our servants when they have given us great offence.
Next, after that he had said, "I send Timothy, lest they should thereupon take things too easily, mark what he saith:
Ver. 18. "Now some are puffed up, as though I were not coming unto you." For there he glances both at them and at certain others, casting down their highmindedness: since the love of preeminence is in fault, when men abuse the absence of their teacher for their own self-will. For when he addresses himself unto the people, observe how he does it by way of appeal to their sense of shame; when unto the originators of the mischief, his manner is more vehement. Thus unto the former he saith, "We are the offscouring of all:" and soothing them he saith, "Not to shame you I write these things;" but to the latter, "Now as though I were not coming to you, some are puffed up;" shewing that their self-will argued a childish turn of mind. For so boys in the absence of their master wax more negligent.
This then is one thing here indicated; and another is that his presence was sufficient for their correction. For as the presence of a lion makes all living creatures shrink away, so also does that of Paul the corrupters of the Church.
Ver. 19. And therefore he goes on, "But I will come to you shortly, if the Lord will." Now to say this only would seem to be mere threatening. But to promise himself and demand from them the requisite proof by actions also; this was a course for a truly high spirit. Accordingly he added this too, saying,
"And I will know, not the word of them which are puffed up, but the power." For not from any excellencies of their own but from their teacher's absence, this self-will arose. Which again itself was a mark of a scornful mind towards him. And this is why, having said, "I have sent Timothy," he did not at once add, "I will come;" but waited until he had brought his charge against them of being "puffed up:" after that he saith, "I will come." Since, had he put it before the charge, it would rather have been an apology for himself as not having been deficient, instead of a threat; nor even so (houtos so the King's ms. outos the rec. text.) would the statement have been convincing. But as it is, placing it after the accusation, he rendered himself such as they would both believe and fear.
Mark also how solid and secure he makes his ground: for he saith not simply, "I will come:" but, "If the Lord will:" and he appoints no set time. For since he might perhaps be tardy in coming, by that uncertainty he would fain keep them anxiously engaged. And, lest they should hereupon fall back again, he added, "shortly,"
[3.] "And I will know, not the word of them that are puffed up, but the power." He said not, "I will know not the wisdom, nor the signs," but what? "not the word:" by the term he employs at the same time depressing the one and exalting the other. And for a while he is setting himself against the generality of them who were countenancing the fornicator. For if he were speaking of him, he would not say, "the power;" but, "the works," the corrupt works which he did.
Now why seekest thou not after "the word?" "Not because I am wanting in word but because all our doings are in power.'" As therefore in war success is not for those who talk much but those who effect much; so also in this case, not speakers, but doers have the victory. "Thou," saith he, "art proud of this fine speaking. Well, if it were a contest and a time for orators, thou mightest reasonably be elated thereat: but if of Apostles preaching truth, and by signs confirming the same, why art thou puffed up for a thing superfluous and unreal, and to the present purpose utterly inefficient? For what could a display of words avail towards raising the dead, or expelling evil spirits, or working any other such deed of wonder? But these are what we want now, and by these our cause stands." Whereupon also he adds,
Ver. 20. "For the kingdom of God is not in word, but in power." By signs, saith he, not by fine speaking, we have prevailed: and that our teaching is divine and really announces the Kingdom of Heaven we give the greater proof, namely, our signs which we work by the power of the Spirit. If those who are now puffed up desire to be some great ones; as soon as I am come, let them shew whether they have any such power. And let me not find them sheltering themselves behind a pomp of words: for that kind of art is nothing to us.
[4.] Ver. 21. "What will ye? Shall I come unto you with a rod, or in love and a spirit of meekness?"