begins first with that which is pleasantest and Ver. 6. But this I say: " that is, along with this I say also that. What? but also adds a prayer, as his wont is to do, saying, Ver. 8. And may God3, that is able, fulfill all grace towards you." By this prayer he takes out the way a thought which lay in wait against this liberality and which is now also an hinderance to many. For many persons are afraid to give alms, saying, 'Lest perchance I become poor,' 'lest perchance I need aid from others.' To do away with this fear then, he adds this prayer, saying, May "He make all grace abound towards you. Not merely fulfil, but make it abound." And what is "make grace abound?” Fill you,' he means, 'with so great things, that ye may be able to abound in this liberality.' "That ye, having always all sufficiency in "He that soweth sparingly, shall reap also every thing, may abound to every good work." sparingly; and he that soweth bountifully shall Observe, even in this his prayer, his great philreap also bountifully." And he did not say nig-osophy. He prays not for riches nor for gardly, but a milder expression, employing the abundance, but for all sufficiency. Nor is this the name of the sparing. And he called the thing sowing; that thou mightest at once look unto the recompense, and having in mind the harvest, mightest feel that thou receivest more than thou givest. Wherefore he did not say, 'He that giveth,' but "He that soweth : " and he said not 'ye, if ye sow,' but made what he said general. Neither did he say, 'largely,' but bountifully," which is far greater than this. And again, he betakes himself to that former point of gladness; saying, 66 66 Ver. 7. Let each man do according as he hath purposed in his heart." For a man when left to himself, does a thing more readily than when compelled. Wherefore also he dwells upon this for having said, "according as he is disposed," he added, "Not grudgingly, nor of necessity." And neither was he content with this, but he adds a testimony from Scripture also, saying, "For God loveth a cheerful giver.' Seest thou how frequently he lays this down? "I speak not by commandment:" and, "Herein I give my advice:" and, "as a matter of bounty, and not as of extortion," and again, "not grudgingly, nor of necessity; for God loveth a cheerful giver." In this passage I am of opinion that a large [giver] is intended; the Apostle however has taken it as giving with readiness. For because the example of the Macedonians and all those other things were enough to produce sumptuousness, he does not say many things on that head, but upon giving without reluctance. For if it is a work of virtue, and yet all that is done of necessity is shorn of its reward2, with reason also he labors at this point. And he does not advise merely, 1 Literally, giveth extortion. 4 ὑποτέμνεται. all that is admirable in him; but that as he prayed not for superfluity, so he doth not press sore on them nor compel them to give of their want, condescending to their weakness; but asks for a "sufficiency," and shows at the same time that they ought not to abuse the gifts received from God. "That ye may abound," he saith, "to every good work." It is therefore,' saith he, I ask for this, that ye may bestow on others also.' Yet he did not say, bestow,' but abound.' For in carnal things he asks for a sufficiency for them, but in spiritual things for abundance even; not in almsgiving only, but in all other things also, "unto every good work." Then he brings forward unto them the prophet for a counsellor, having sought out a testimony inviting them to bountifulness, and says, Ver. 9. "As it is written, He hath scattered abroad, he hath given to the poor; " This is the import of abound;" for the words, "he hath dispersed abroad," signify the things themselves abide not, yet their results nothing else but the giving plentifully. For if abide. For this is the thing to be admired, that when they are kept they are lost; but when dispersed abroad they abide, yea, abide for ever. Now by "righteousness," here, he means love towards men. For this maketh righteous, consuming sins like a fire when it is plentifully poured out. [3.] Let us not therefore nicely calculate, but much others give to players and harlots? Give Sow with a profuse hand. Seest thou not how at any rate the half to Christ, of what they give to dancers. As much as they give of ostenta A. V. "God is able to, &c." [which gives the true text. C.] 4 ὑφορμοῦντα ness: or he who had the table of a Sybarite, and was full of ten thousand disorders? Very plainly the former. Therefore let us seek nothing more than this, if we would at once live luxuriously and healthfully: and let us set these boundaries to sufficiency. And let him that can be satisfied with pulse and can keep in good health, seek for nothing more; but let him who is weaker and requires to be dieted with garden herbs, not be hindered of this. But if any be even weaker than this and require the support of flesh in moderation, we will not debar him from this either. For we do not advise these things, to kill and injure men but to cut off what is superfluous; and that is superfluous which is more than we need. For when we are able even without a thing to live healthfully and respectably, certainly the addition of that thing is a superfluity. tion to those upon the stage, so much at any rate give thou unto the hungry. For they indeed even clothe the persons of wantons' with untold gold; but thou not even with a threadbare garment the flesh of Christ, and that though beholding it naked. What forgiveness doth this deserve, yea, how great a punishment doth it not deserve, when he indeed bestoweth so much upon her that ruineth and shameth him, but thou not the least thing on Him that saveth thee and maketh thee brighter? But as long as thou spendest it upon thy belly and on drunkenness and dissipation2, thou never thinkest of poverty: but when need is to relieve poverty, thou art become poorer than any body. And when feeding parasites and flatterers, thou art as joyous as though thou hadst fountains to spend from3; but if thou chance to see a poor man, then the fear of poverty besets thee. Therefore surely we shall in that day be condemned, both [4] Thus let us think also in regard of by ourselves and by others, both by those that clothing and of the table and of a dwelling have done well and those that have done amiss. house and of all our other wants; and in every For He will say to thee, 'Wherefore wast thou thing inquire what is necessary. For what is not thus magnanimous in things where it be- superfluous is also useless. When thou shalt came thee? But here is a man who, when giv- have practised living on what is sufficient; then ing to an harlot, thought not of any of these if thou hast a mind to emulate that widow, we things; whilst thou, bestowing upon thy Master will lead thee on to greater things than these. Who hath bid thee "not be anxious" (Matt. For thou hast not yet attained to the philosophy vi. 25.), art full of fear and trembling.' of that woman, whilst thou art anxious about And what forgiveness then shalt thou deserve? what is sufficient. For she soared higher even For if a man who hath received will not than this; for what was to have been her supoverlook, but will requite the favor, much port; that she cast in, all of it. Wilt thou then more will Christ. For He that giveth even still distress thyself about such things as be neceswithout receiving, how will He not give after sary; and dost thou not blush to be vanquished receiving? What then,' saith one, 'when by a woman; and not only not to emulate her, some who have spent much come to need other but to be left even of her far behind? For she men's help?' Thou speakest of those that have did not say the things we say, 'But what, if spent their all; when thou thyself bestowest not when I have spent all I be compelled to beg of a farthing. Promise to strip thyself of every another?' but in her munificence stripped herthing and then ask questions about such men; self of all she had. What shall we say of the but as long as thou art a niggard and bestowest widow in the Old Testament in the time of the little of thy substance, why throw me out ex- prophet Elias? For the risk she ran was not of cuses and pretenses? For neither am I leading poverty, but even of death and extinction, and thee to the lofty peak of entire poverty but for not her own only, but her children's too. the present I require thee to cut off superfluities neither had she any expectation of receiving and to desire a sufficiency alone. Now the from others, but of presently dying. 'But,' boundary of sufficiency is the using those things saith one, she saw the prophet, and that made which it is impossible to live without. No one her munificent.' But do not ye see saints withdebars thee from these; nor forbids thee thy out number? And why do I speak of saints? daily food. I say food, not feasting; rai- Ye see the Lord of the prophets asking an alms, ment, not ornament". Yea rather, if one should and yet not even so do ye become humane; but enquire accurately, this is in the best sense feast- though ye have coffers spewing one into ing. For, consider. Which should we say another, do not even impart of your superfluity. more truly feasted, he whose diet was herbs, and What sayest thou? Was he a prophet that who was in sound health and suffered no uneasi- came to her, and did this persuade her to so great a magnanimity? This of itself deserves much admiration, that she was persuaded of his being a great and wonderful person. For how was it she did not say, as it would have been Ο ερευγόμενα. 1 Εταιριζομένων. · ἀσωτίαν. 3 ἀπὸ πηγῶν δαπανών. 4 ἀκτημοσύνης * Chrys. τροφήν, οὐ τρυφήν λέγω. σκεπάσματα, οὐ καλλωπισ Mara, with a manifest play on the words. 6 For 66 likely that a barbarian woman and a foreigner heaven exists, though a hell is threatened, would have reasoned, 'If he were a prophet, he though (which is greater than ail) God hath would not have begged of me. If he were a wrought such great things for us and is made friend of God, He would not have neglected glad and rejoiceth over such things, sink back him. Be it that because of sins the Jews suffer supinely. Not so, I beseech you: but let us this punishment: but whence, and wherefore," scatter abroad," let us give to the poor" as doth this man suffer?' But she entertained we ought to give. For what is much and what none of these thoughts; but opened to him her little, God defines, not by the measure of house, and before her house, her heart; and what is given, but by the extent of the substance set before him all she had; and putting nature of him that gives. Often surely hast thou who on one side and disregarding her children, pre- didst cast in an hundred staters of gold offered ferred the stranger unto all. Consider then less than he that offered but one obol, for thou how great punishment will be laid up for us, if didst cast in of thy superfluity. Howbeit do if we shall come behind and be weaker than a but this, and thou wilt come quickly even to woman, a widow, poor, a foreigner, a barbar- greater munificence. Scatter wealth that thou ian, a mother of children, knowing nothing of mayest gather righteousness. For along with these things which we know! For because we wealth this refuseth to come to us; yet through have strength of body, we are not therefore it, though not with it, it is made present to us. manly persons. For he alone hath this virtue, For it is not possible that lust of wealth and rightyea though he be laid upon his bed, whose eousness should dwell together; they have their strength is from within; since without this, tents apart. Do not then obstinately strive to though a man should tear up a mountain by his bring things together which are incompatible, strength of body, I would call him nothing but banish the usurper covetousness, if thou stronger than a girl or wretched crone. For wouldest obtain the kingdom. For this3 is the the one struggles with incorporeal ills, but the [rightful] queen, and of slaves makes freemen, other dares not even look them in the face. the contrary of which the other doth. WhereAnd that thou mayest learn that this is the fore with all earnestness let us shun the one and measure of manliness, collect it from this very welcome the other, that we may both gain freeexample. For what could be more manly than dom in this life and obtain the kingdom of that woman who both against the tyranny of heaven, through the grace and love towards nature, and against the force of hunger, and men of our Lord Jesus Christ, with Whom, to against the threat of death, stood nobly fast, and the Father together with the Holy Spirit, be proved stronger than all? Hear at least how glory, might, honor, now and for ever, and Christ proclaimeth her. For, saith He, "there world without end. Amen. were many widows in the days of Elias, and to none of them was the prophet sent but to her." (Luke iv. 25, 26.) Shall I say something great and startling? This woman gave more to hospitality, than our father Abraham. For she "ran" not "unto the herd," as he, (Gen. xviii. 7.) but by that " handful " (1 Kings xvii. 12.) outstripped all that have been renowned for hospitality. For in this was his excellence that he set himself to do that office; but hers, in that for the sake of the stranger she spared not her children even, and that too, though she looked not for the things to come. But we, though a · ἔλαττον φέρωμεν. 9 αναπεπτώκαμεν A quotes from Psalm cxii., the abiding of righteousness forever is The mere mechanical view which HOMILY XX. I COR. ix. 10. Now He that supplied seed to the sower, both minister bread for your food, and multiply your seed for sowing and increase the fruits of your righteousness. HEREIN one may particularly admire the wisdom of Paul, that after having exhorted from spiritual considerations and from temporal, in respect of the recompense also he again does the very same, making the returns he mentions of either kind. This, (for instance,) "He hath scattered abroad, he hath given to the poor, his righteousness abideth for ever," belongs to a spiritual return; that again, "multiply your seed for sowing," to a temporal recompense. Still, however, he rests not here, but even again passes back to what is spiritual, placing the two continually side by side; for "increase the fruits of your righteousness," is spiritual. This he does, and gives variety by it to his discourse, tearing up by the roots those their unmanly and faint-hearted reasonings, and using many arguments to dissipate their fear of poverty, as also the example which he now brings. For if even to those that sow the earth God gives, if to those that feed the body He grants abundance; much more will He to those who till the soil of heaven, to those who take care for the soul; for these things He willeth should yet more enjoy His providing care. However, he does not state this in the way of inference nor in the manner I have done, but in the form of a prayer; thus at once making the inference plain, and the rather leading them on to hope, not only from what [commonly] takes place, but also from his own prayer: for, May He minister,' saith he, and multiply your seed for sowing, and increase the fruits of your righteousness.' Here also again he hints, in an unsuspicious way, at largeness [in giving], for the words, "multiply and increase," are by way of indicating this; and at the same time he allows them to seek for nothing more than necessaries, saying, "bread for food." For this also is particularly worthy of admiration in him, (and it is a point he successfully established3 even before,) namely, that in things which be necessary, he allows them to seek for nothing more than need requires; but in spiritual things counsels them to get for themselves a large superabundance. Wherefore he said above also, "that having a sufficiency ye may abound to every good work :" and here," He that ministereth bread for food, multiply your seed for sowing;" that is to say, the spiritual [seed]. For he asks not almsgiving merely, but with largeness. Wherefore also he continually calls it seed." For like as the corn cast into the ground showeth luxuriant crops, so also many are the handfuls almsgiving produceth of righteousness, and unspeakable the fruits it showeth. Then having prayed for great affluence unto them, he shows again in what they ought to expend it, saying, Ver. II. "That being enriched in every thing to all liberality, which worketh through us thanksgiving to God." Not that ye may consume it upon things not fitting, but upon such as bring much thanksgiving to God. For God made us to have the disposal of great things, and reserving to Himself that which is less yielded to us that which is greater. For corporeal nourishment is at His sole disposal, but mental' He permitted to us, for we have it at our own disposal whether the crops we have to show be luxuriant. For no need is here of rains and of variety of seasons, but of the will only, and they run up to heaven itself. And largeness in giving is what he here calls liberality. "Which worketh through us thanksgiving to God." For neither is that which is done almsgiving merely, but also the ground of much thanksgiving: yea rather, not of thanksgiving only, but of many other things besides. And these as he goes on he mentions, that by showing it to be the cause of many good works, he may make them thereby the forwarder. [2.] What then are these many good works? Hear him saying: Ver. 12-14. "For the ministration of this service, not only filleth up the measure of the wants of the saints, but aboundeth also through · αἰσθητῆς 5 νοητήν. Gr. Singleness. many thanksgivings unto God; seeing that them 'proved",' he shows that God was the Author through the proving' of you by this ministration, of all these things. And he himself again, they glorify God for the obedience of your con- along with them, sends up thanksgiving, saying, fession unto the Gospel2, and for the liberality "Thanks be to God for His unspeak Ver. 15. of your contribution unto them and unto all; able gift." while they also with supplication on your on your And here he calls "gift," even those so many behalf, long after you by reason of the exceed-good things which are wrought by almsgiving, ing grace of God in you.” both to them that receive and them that give; What he says is this; in the first place ye or else, those unspeakable good things which not only supply the wants of the saints, but ye through His advent He gave unto the whole are abundant even; that is, 'ye furnish them world with great munificence, which one may with even more than they need next, through suspect to be the most probable. For that he may them ye send up thanksgiving to God, for they at once both sober, and make them more liberal, glorify Him for the obedience of your confes- he puts them in mind of the benefits they had sion.' For that he may not represent them as received from God. For this avails very greatly giving thanks on this account solely, (I mean, in inciting unto all virtue; and therefore he conbecause they received somewhat,) see how high- cluded his discourse with it. But if His Gift be minded he makes them, exactly as he himself unspeakable, what can match their frenzy who says to the Philippians, "Not that I desire a gift." raise curious questions as to His Essence? (Phil. iv. 17.) · To them too I bear record of the But not only is His Gift unspeakable, but that same thing. For they rejoice indeed that ye" peace" also "passeth all understanding," supply their wants and alleviate their poverty; (Phil. iv. 7.) whereby He reconciled the things but far more, in that ye are so subjected to the which are above with those which are below. Gospel; whereof this is an evidence, your con- [3] Seeing then that we are in the enjoytributing so largely.' For this the Gospel enjoins. ment of so great grace, let us strive to exhibit "And for the liberality of your contribution a virtue of life worthy of it, and to make much unto them and unto all." And on this account of almsgiving. And this we shall do, account,' he says, they glorify God that ye are if we shun excess and drunkenness and glutso liberal, not unto them only, but also unto all.' tony. For God gave meat and drink not for And this again is made a praise unto them that excess, but for nourishment. For it is not the they gave thanks even for that which is bestowed wine that produceth drunkenness, for if that upon others. For,' saith he, they do honor3, were the case, every body would needs be not to their own concerns only, but also to drunken. 'But,' saith one, it would be betthose of others, and this although they are in ter, if even to drink it largely did not injure.' the extremest poverty; which is an evidence of These are drunkards' words. For if to drink it their great virtue. For nothing is so full of largely doth injure, and yet not even so thou envy as the whole race of such as are in poverty. desistest from thy excess in it; if this is so disBut they are pure from this passion; being so graceful and injurious, and yet thou ceasest not far from feeling pained because of the things ye even so from thy depraved longing; if it were impart to others, that they even rejoice over it possible both to drink largely and be nothing no less than over the things themselves receive.' harmed, where wouldest thou have stayed in thine While they themselves also with supplica- excess? Wouldest thou not have longed that tion." For in respect of these things,' saith the rivers even might become wine? wouldest he, they give thanks to God, but in respect of thou not have destroyed and ruined every thing? your love and your coming together, they If there is a mean in food which when we overbeseech Him that they may be counted worthy pass we are injured, and yet even so thou canst to see you. For they long after this, not for the not bear the curb, but snapping it asunder money's sake, but that they may be witnesses seizest on what every body else hath, to minisof the grace that hath been bestowed upon you.' ter to the wicked tyranny of this gluttony; Seest thou Paul's wisdom, how after having what wouldest thou not have done, if this exalted them, he ascribed the whole to God by natural mean were abolished? wouldest thou calling the thing "grace?" For seeing he had not have spent thy whole time upon it? Would spoken great things of them, in that he called it then have been well to strengthen a lust so them ministers and exalted them unto a great unreasonable, and not prevent the harm arising height, (since they offered service whilst he from excess? and to how many other harms himself did but administer",) and termed would not this have given birth? But O the senseless ones! who wallowing as in mire, in drunkeness and all other debauchery, |