[7.] For tell me not of the bloom of the countenance, nor of the uplifted neck, nor of the mantle, and the horse, and the followers; but reflect where all these things do end, and put that to them. But and if thou tell me of what appears to the eye, I too will tell thee of things in pictures, brighter far than these. But as we do not admire those for their appearance, as seeing what their nature is, that all is clay; so therefore let us not these either, for these too are but clay. Yea rather, even before they are dissolved and become dust, show me this uplifted [neck] a prey to fever and gasping out life; and then will I discourse with thee and will ask, What has become of all that profuse ornament? whither has that crowd of flatterers vanished, that attendance of slaves, that abundance of wealth and possessions? What wind hath visited and blown all away? Nay, even stretched upon the bier, he beareth the tokens of that wealth and that pride; a splendid garment thrown over him, poor and rich following him forth, the assembled crowds breathing words of good omen [931] . Surely this also is a very mockery; howbeit even this besides is presently proved naught, like a blossom that perishes. For when we have passed over the threshold of the city gates, and after having delivered over the body to the worms, return, I will ask thee again, where is that vast crowd gone to? What has become of the clamor and uproar? where are the torches? where the bands of women? are not these things, then, a dream? And what too has become of the shouts? where are those many lips that cried, and bade him be of good cheer, for no man is immortal?' These things ought not now to be said to one that heareth not, but when he made prey of others, when he was overreaching, then with a slight change should it have been said to him, Be not of good cheer, no man is immortal; hold in thy madness, extinguish thy lust;' but Be of good cheer' is for the injured party. For to chant such things over this man now, is but like men exulting over him and speaking irony; for he ought not for this now to be of good cheer, but to fear and tremble.
And if even this advice is now of no use to him since he has run his course, yet at least let those of the rich who labor under the same disease, and follow him to the tomb, hear it. For although beforehand through the intoxication of wealth, they have no such thing in mind, yet at that season when the sight of him that is laid out even confirms what is said, let them be sober, let them be instructed: reflecting that yet a little while and they will come that shall bear them away to that fearful account, and to suffer the penalty of their acts of rapacity and extortion. And what is this to the poor?' saith one. Why, to many this also is a satisfaction, to see him that hath wronged them punished. But to us it is no satisfaction, but the escaping suffering ourselves.' I praise you exceedingly and approve of you in that ye exult not over the calamities of others, but seek only your own safety. Come then, I will ensure [932] you this also. For if we suffer evil at the hands of men, we cut off no small part of our debt by bearing what is done to us nobly. We receive therefore no injury; for God reckons the ill-treatment towards our debt, not according to the principle of justice but of His loving-kindness; and because He succored not him that suffered evil. Whence doth this appear?' saith one. The Jews once suffered evil at the hand of the Babylonians; and God did not prevent it: but they were carried away, children and women; yet afterwards did this captivity become a consolation to them in respect of [933] their sins. Therefore He saith to Isaiah, "Comfort ye, comfort ye My people, ye priests: speak unto the heart of Jerusalem, for she hath received of the Lord's hand double for sins." (Is. xl. 1, 2.) And again; "Grant us peace, for Thou hast repaid us every thing." (ib. xxvi. 12, LXX.) And David saith; "Behold mine enemies, for they are multiplied; and forgive all my sins." (Ps. xxv. 19, 18.) And when he bore with Shimei cursing him, he said, "Let him alone, that the Lord may see my abasement, and requite me good for this day." (2 Sam. xvi. 11, 12.) For when He aideth us not when we suffer wrong, then most of all are we advantaged; for He sets it to the account of our sins, if we bear it thankfully.
[8.] So that when thou seest a rich man plundering a poor, leave him that suffereth wrong, and weep for the plunderer. For the one putteth off filth, the other bedaubeth himself with more filth. Such was the fate of Elisha's servant in the story of Naaman (2 Kings v. 20, &c.) For though he took not by violence, yet he did a wrong; for to get money by deceit is a wrong. What then befel? With the wrong he received also the leprosy; and he that was wronged was benefited, but he that did the wrong received the greatest possible harm. The same happens now also in the case of the soul. And this is of so great force that often by itself it hath propitiated God; yea though he who suffereth evil be unworthy of aid; yet when he so suffers in excess, by this alone he draweth God unto the forgiveness of himself, and to the punishment of him that did the wrong. Wherefore also God said of old to the heathen, "I indeed delivered them over unto a few things, but they have set themselves on together unto evil things;" (Zech. i. 15. LXX.) they shall suffer ills irremediable [934] . For there is nothing, no, nothing, that doth so much exasperate God as rapine and violence and extortion. And why forsooth? Because it is very easy to abstain from this sin. For here it is not any natural desire that perturbeth the mind, but it ariseth from wilful negligence [935] . How then doth the Apostle call it, "a root of evils." (1 Tim. vi. 10.) Why, I say so too, but this root is from us, and not from the nature of the things. And, if ye will, let us make a comparison and see which is the more imperious, the desire of money or of beauty [936] ; for that which shall be found to have struck down great men is the more difficult to master. Let us see then what great man the desire of money ever got possession of. Not one; only of exceeding pitiful and abject persons, Gehazi, Ahab, Judas, the priests of the Jews: but the desire for beauty overcame even the great prophet David. And this I say, not as extending forgiveness to those who are conquered by such a lust, but rather, as preparing them to be watchful. For when I have shown the strength of the passion, then, most especially, I show them to be deprived of every claim to forgiveness. For if indeed thou hadst not known the wild beast, thou wouldest have this to take refuge in; but now, having known, yet falling into it, thou wilt have no excuse. After him [937] , it took possession of his son still more completely. And yet there was never man wiser than he, and all other virtue did he attain; still, however, he was seized so violently by this passion, that even in his vitals he received the wound. And the father indeed rose up again and renewed the struggle, and was crowned again; but the son showed nothing of the kind.
Therefore also Paul said, "It is better to marry than to burn:" (1 Cor. vii. 9.) and Christ, "He that is able to receive it, let him receive it." (Matt. xiv. 12.) But concerning money He spake not so, but, "whoso hath forsaken" his goods "shall receive an hundredfold." (ib. 29.) How then,' saith one, did He say of the rich, that they shall hardly obtain the kingdom?' Again implying their weakness of character; not the imperiousness of money, but their utter slavery. And this is evident also from the advice which Paul gave. For from that lust he leads men quite away, saying, "But they that desire to be rich fall into temptation;" (1 Tim. vi. 9.) but in the case of the other not so; but having separated them "for a season" only, and that by "consent," he advises to come together again' (1 Cor. vii. 5.) For he feared the billows of lust lest they should occasion a grievous shipwreck. This passion is even more vehement [938] than anger. For it is not possible to feel anger when there is nothing [939] proving it, but a man cannot help desiring even when the face which moveth to it is not seen. Therefore this passion indeed He did not cut off altogether, but added the words, "without a cause." (Matt. v. 22.) Nor again did He abolish all desire, but only that which is unlawful, for he saith, "Nevertheless, because of desires [940] , let every man have his own wife." (1 Cor. vii. 2.) But to lay up treasure He allowed not, either with cause or without. For those passions were implanted in our nature for a necessary end; desire, for the procreation of children, and anger, for the succor of the injured, but desire of money not so. Therefore neither is the passion natural to us. So then if thou art made captive by it, thou wilt suffer so much the more the vilest punishment. Therefore surely, it is, that Paul, permitting even a second marriage, demands in the case of money great strictness, saying, "Why not rather take wrong? why not rather be defrauded?" (1 Cor. vi. 7.) And when treating of virginity, he says, "I have no commandment," (ib. vii. 25.) and "I speak this for your profit, not that I may cast a snare upon you;" (ib. 35.) but when his discourse is of money, he says, "Having raiment and food, let us be therewith content." (1 Tim. vi. 8.) How then is it,' saith one, that by this, more than the other, are many overcome?' Because they stand not so much on their guard [941] against it as against lasciviousness and fornication; for if they had thought it equally dangerous, they would not, perhaps, have been made its captives. So also were those wretched virgins cast out of the bridechamber, because that, having struck down the great adversary, they were wounded [942] by one weaker, and who was nothing. (Matt. xxv. 1, &c.) Besides this, one may say further, that if any, subduing lust, is overcome by money, often [943] he does not in fact subdue lust, but has received from nature the gift of suffering no great uneasiness of that sort; for all are not equally inclined to it. Knowing then these things, and revolving frequently with ourselves the example of the virgins, let us shun this evil wild beast. For if virginity profited them nothing, but after countless toils and labors they perished through the love of money, who shall deliver us if we fall into this passion? Wherefore I beseech you to do all you can, both that ye be not taken captive by it, and that if taken, ye continue not in captivity, but break asunder those hard bonds. For so shall we be able to secure a footing in heaven and to obtain the countless good things; whereunto may all we attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, might, honor, now and for ever, and world without end. Amen.
[915] [Most critics, with the A.V. and the R.V., prefer to take the verb here as imperative, and render, "nay indeed bear with me," which is supposed to suit better with what follows. C.]
[916] Gr. jealousy of God.
[917] hupopteuse.
[918] Such seems to be St. Chrysostom's rendering. See below. [It is not easy to understand this note of the English translator. Chrysostom has the accepted text eis ton christon, which the Vulgate, Beza and Calvin make equivalent to en christo. But the proper sense is, as Thayer sub voce gives it, "sincerity of mind toward Christ, i.e., single-hearted faith in Christ, as opposed to false wisdom in matters pertaining to Christianity." The allusion to the marriage relation in the previous verse is still kept up. The Apostle's fear was that the Corinthians might be so corrupted as to turn away from the undivided affection and devotion which they owed to the Lord Jesus Christ as much as a bride to her husband. His warning is confirmed by his reference to the one standing example of the inconstancy of the human heart, and of the fearful consequences of forsaking God. In his mind the narrative of the fall was neither a fable nor an allegory, but an historical fact. C.]