哥林多前書講道集 第 32 章

Now you are the body of Christ, and members in particular.

For lest anyone should say, 'What is the illustration of the body to us? For that body serves by nature, but our affairs are the achievements of free choice';

advancing it to the matters that concern us, and showing that we ought to have as much concord from deliberate choice as those members have by nature, he says, 'Now you are the body of Christ.'

But if our own body must not be in a state of faction, much more the body of Christ, and by so much the more as the grace is mightier than nature.

For we are not a body only, he says, but also members.

For concerning both of these things he had discoursed above, gathering the many into one, and showing that all become some one thing according to the image of the body, and that this one thing is constituted through the many, and exists in the many, and that the many are held together by it and are able to be many.

But what is the meaning of 'in particular'? That which has come to be your part, and as much of the whole as it is fitting should be built up out of you.

For since he had said 'body,' and the whole was the body, not the Church among the Corinthians alone, but that which is everywhere throughout the world, on this account he said 'in particular';

that is, that the Church which is among you

is a part of the Church which is spread everywhere, and of the body which is constituted out of all the Churches;

so that you would be bound in justice to be at peace not with one another only, but also with the whole Church throughout the world, if indeed you are members of the entire body.

And God has set some in the Church: first apostles, second prophets, third teachers; after that miracles, then gifts of healings, helps, governments, kinds of tongues.

For what I said before, this he does now also;

since they were highly conceited about the tongues, he everywhere sets this last.

For the 'first' and 'second' here he has not said at random, but placing foremost that which is more to be honoured, and pointing out that which is inferior.

Wherefore he also put the apostles first, who had all the gifts in themselves.

And he did not say, 'Whom God has set in the Church, apostles,' simply, or 'prophets,' but he sets down first and second and third, thereby indicating this very thing which I said.

For they prophesied, as did the daughters of Philip, as did Agabus, as did these very persons among the Corinthians, concerning whom he says, 'Let the prophets speak two or three.'

And writing to Timothy also he said, 'Neglect not the gift that is in you, which was given you by prophecy.'

And they were far more numerous then than in the time of the Old Testament.

For the gift was not confined to ten and twenty and fifty and a hundred, but this grace was poured out abundantly, and every Church had many who prophesied.

But if Christ says that 'the law and the prophets were until John,' he speaks concerning those prophets who foretold His coming.

For he that prophesies utters everything from the Spirit;

but he that teaches, there are times when he discourses even out of his own understanding.

Wherefore he also said, 'Let the elders that rule well be counted worthy of double honour, especially those who labour in word and teaching.'

But he that utters everything by the Spirit does not labour;

for this very reason he has also placed the teacher after the prophet;

because the one is wholly a gift of grace, but the other is also human toil.

For indeed the teacher utters much even of his own, though in accord with the divine Scriptures.

Then miracles, then gifts of healings.

Do you see how again he distinguishes the healings from the miracle, which he also did before? For the miracle is more than the healing.

For he that has the power of a miracle both punishes and heals;

but he that has the gift of healings only cures.

And observe how he has employed the best of orders, placing prophecy before the miracles and the healings.

For above, where he said that 'to one is given by the Spirit the word of wisdom, and to another the word of knowledge,' he spoke not according to order, but indiscriminately;

here, however, he places some first and subordinates others.

For what reason then does he put prophecy first? Because in the Old Testament also this matter holds this rank.

At any rate, when Isaiah was discoursing with the Jews, and was furnishing a demonstration of the power of God, and was bringing forward into their midst the refutation of the worthlessness of the demons, he declared this to be the greatest proof of his divinity, namely, the foretelling of things to come.

And Christ too, though He had wrought so many signs, declares this to be no small sign of His divinity;

and He continually adds, 'These things I have told you, that when it comes to pass, you may believe that I am He.'

But the gifts of healings are reasonably placed second to prophecy;

yet why also second to teaching? Because it is not an equal thing to proclaim the word of the preaching and to sow godliness into the souls of the hearers, and to work miracles;

since these also come to pass on account of that.

When therefore anyone instructs both by word and by life, he is greater than all.

For by 'teachers' he means these, who teach both by their works and instruct by their word.

This at any rate is what made the apostles to be apostles.

And those other things some others also, of no great worth, received at the outset, as did those who said, 'Lord, did we not prophesy in Your name,

and in Your name do many mighty works?' and after these things heard, 'I never knew you;

depart from Me, you that work iniquity.'

But this twofold word of teaching—that which is through works and through words—a wicked man could never take up.

And if he puts the prophets first, do not wonder;

for he does not mean prophets simply, but those who by their prophecy also teach and speak all things unto the common profit;

which as he proceeds he makes clearer to us.

What is the meaning of 'helps'? It signifies to give support to the weak.

Is this then a spiritual gift? Tell me.

Indeed this too belongs to the gift of God, namely, to be capable of leadership and to administer spiritual affairs.

And besides, he calls many of our own achievements 'gifts' as well, not wishing us to grow slack, but showing that everywhere we stand in need of God's help; and so preparing us to be thankful, and by this means making us more zealous and rousing their minds.

Do you see where he has placed this gift, and how in every case he assigns it the very last rank? Then, since again from this catalogue he had shown a great difference, and had stirred up that malady of those who possessed the lesser gifts—

he thereupon assails them with much vehemence, in order to furnish them with many proofs that they are not greatly inferior.

For since it was likely that on hearing these things they would say:

'And why then have we not all become apostles?'—higher up he had used more consolatory language, proving by many arguments that this comes about of necessity, and this too from the image of the body.

For 'the body,' he says, 'is not one member.'

And again, 'But if they were all one member, where were the body?' And from its being given profitably: 'For to each one,' he says, 'the manifestation of the Spirit is given for profit.'

And from the fact that all draw from the same Spirit, and that what is given is a gift and not a debt.

'For there are diversities of gifts,' he says, 'but the same Spirit.'

From the manifestation of the Spirit coming about alike through all: 'For to each one,' he says, 'the manifestation is given through the Spirit.'

And from the fact that these things have been shaped according to what seems good to the Spirit and to God: 'For all these,' he says, 'works one and the same Spirit, dividing to each one severally as He will.'

And again, 'God set the members, each one of them, in the body, even as it pleased Him.'

And from the fact that the lesser members also are necessary: 'For those,' he says, 'which seem to be weaker are necessary.'

From their being necessary in like manner, in that they alike make up the body together with the greater ones: 'For the body,' he says, 'is not one member, but many.'

From the fact that the greater ones also have need of the lesser: 'For the head,' he says, 'cannot say to the feet, I have no need of you.'

From the fact that these enjoy even greater honour: 'For to that which lacked,' he says, 'He gave more abundant honour.'

From the fact that their care for one another is common and equal: 'For the members,' he says, 'have the same care one for another.'

And from the fact that the glory and the pain of them all is one: 'For whether one member suffers,' he says, 'all the members suffer with it.'

'Or one member is glorified, all the members rejoice with it.'

Higher up, then, he had exhorted them by these means.

But here he thereupon employs his discourse in a downright and reproving manner.

For, as I said, one ought neither always to exhort, nor always to muzzle.

For this reason he too, since through many arguments he had exhorted them, thereupon vehemently presses upon them, saying:

'Are all apostles? are all prophets? do all have gifts of healings?' And he does not stop at the first and the second gift, but proceeds as far as the last.

either saying this, that it is not possible for all to be all things—

just as there he says, 'If they were all one member, where were the body?'—or else, together with these things, again devising some further point by way of consolation.

What manner of point is this? To show that the lesser gifts also, like the greater, are objects of eager desire, from the fact that not even these have been given simply to all.

'For why,' he says, 'do you grieve that you have not gifts of healings? Consider that what you have—even though it be less—he who has the greater often does not have.'

'Do all speak with tongues? do all interpret?' For just as God did not bestow all the great gifts upon all, but on some this and on others that—

so also he did in the case of the lesser gifts, not setting even these before all.

And he did this, building up thereby much harmony and love, in order that each one, having need of his neighbour, might be drawn together toward his brother.

This he has arranged also in the arts, this also in the elements, this also in the plants and in our own members and in all things without exception.

Then he thereupon brings in the most sovereign consolation, sufficient to restore them and to give rest to the grieving soul.

And what is this? 'Desire earnestly,' he says, 'the greater gifts.'

'And moreover a most excellent way I show unto you.'

And by saying this he gently hinted that they were themselves the cause of their receiving the lesser gifts, and that it lay in their own power, if they wished, to receive the greater.

For when he says 'Desire earnestly,' he demands of them their diligence and their longing after spiritual things.

And he did not say 'the greater,' but 'the better,' that is, the more useful, the profitable ones.

'Continue,' he says, 'desiring gifts, and I show you a way of gifts.'

For he did not say 'a gift,' but 'a way,' in order the more greatly to exalt this thing which he is about to speak of.

'For I show you not one and two and three gifts, but one way that leads to all these.'

And not merely a way, but one that is moreover surpassing, and set before all in common.

For it is not as with the gifts—these to some, those to others, and not all things to all—so also is this;

but rather it is a universal gift.

Wherefore also he calls all to this:

'For desire earnestly,' he says, 'the greater gifts;'

'and moreover a most excellent way I show unto you;'

meaning love toward one's neighbour.

Then, being about to enter upon the discourse concerning it and the encomium of this achievement, he first pulls these gifts down by the comparison with it, showing them to be nothing apart from it—very wisely.

For if he had straightway discoursed concerning love, and having said, 'A way I show you,' had subjoined,

'And this is love,' and had not carried forward his discourse by way of comparison—

some might well have sneered at what was said, not clearly knowing the power of the matter, but still gaping after those gifts.

Therefore he does not at once uncover it, but first having exalted the hearer by the promise, and having said, 'A most excellent way I show unto you,' and having led him into desire, not even so does he straightway enter upon it, but still enlarging and heightening their desire, he first discourses about these very gifts, and shows that, in the absence of love, they are nothing, thereby placing them under the greatest necessity of loving one another;

for it was even from love's being neglected that the cause of all their evils had arisen.

So that in this respect too love might reasonably appear great, if indeed the gifts not only did not bring them together, but even divided those who had been united;

whereas love was destined by itself to gather together those who through those gifts had been divided, and to make them one body.

But he does not say this straightway; rather, that which they most longed for, this he sets down:

namely, that the thing is a gift, and a surpassing way of all the gifts.

So that even if you are not willing to love your brother because of your obligation, yet for the sake of laying hold of a better sign and a more abundant gift, accept love.

First, from that which seemed among them to be wonderful and great, namely, tongues.

And having brought the gift into the midst, he sets it down not as great as they had it, but far greater.

For he did not say, 'If I speak with tongues,' but 'If I speak with the tongues of men.'

What means 'of men'? Of all the nations everywhere throughout the world.

And not even with this excess was he content, but he sets down yet another far greater, adding and saying, 'And of angels, but have not love, I am become sounding brass, or a clanging cymbal.'

Do you see where he exalted the gift, and where he pulled it down and cast it away? For he did not simply say, 'I am nothing,' but 'I am become sounding brass,' something senseless and lifeless.

But how 'sounding brass'? Emitting a sound indeed, yet in vain and to no purpose, and for no needful end.

For besides accomplishing nothing, I even seem to give annoyance, and to be a kind of burdensome and grievous person to the many.

Do you see how the one deprived of love resembles

things without soul and without sense? Now when he here speaks of 'the tongue of angels,' he is not clothing the angels with a body, but what he means is something like this:

Even if I should so speak, as it is the law for angels to converse with one another, yet without this love I am nothing—nay, I am even burdensome and oppressive.

So likewise elsewhere, when he says that 'to Him every knee shall bow, of things in heaven, and things on earth, and things under the earth,' he does not say this because he is furnishing the angels with knees and bones—far from it—but he wishes by the posture familiar among us to hint at their intense adoration.

So too here he called it a 'tongue,' not signifying an organ of the flesh, but wishing by the manner familiar to us to hint at their converse with one another.

Then, in order that his discourse might be the more readily accepted, he does not stop at the tongues, but proceeds also to the remaining gifts of grace; and having overthrown them all by the absence of this love, he then sketches out her image.

And since he has purposed to make his discourse mount higher, beginning from the lesser things he ascends to the greater.

For that which, when he was showing their order, he placed last—namely, the gift of tongues—this he now numbers first, ascending little by little, as I said, toward the greater.

For having spoken about the tongues, he straightway passes over to prophecy, and says:

and this too again with exaggeration.

For just as there he did not set down merely 'tongues,' but 'the tongues of all men,' and, going further, 'those of angels,' and even then showed that the gift is nothing without love;

so also here he does not set down prophecy alone, but even the loftiest prophecy.

For having said, 'If I have prophecy,' he added:

'And know all mysteries, and all knowledge,'

setting down this gift too with intensification. (4)

Then after this he advances also to the remaining gifts of grace.

And that he might not seem to be troublesome again by speaking of each one severally, he sets down the mother and fountain of them all—and her too again with exaggeration—saying thus:

'And if I have all faith,'

And he was not even content with this, but that which Christ named as the greatest, this too he added, saying:

'So as to remove mountains, but have not love, I am nothing.'

And consider how here again he pulls down the dignity of the tongues.

For in the case of prophecy he shows the great gain that comes from it—the knowing of the mysteries and the having of all knowledge; and in the case of faith no small work—the removing of mountains;

but in the case of tongues, having named merely the gift itself, he withdrew.

But do you also consider this for me—how in brief he has comprehended all the gifts of grace, in naming prophecy and faith;

for the miracles are either in words or in works.

And how is it that Christ says that to be able to remove a mountain is a very small part of faith? (For as speaking of it as least, so He set it down, saying, 'If you have faith as a grain of mustard seed, you shall say to this mountain, Remove hence, and it shall remove.')

yet Paul says that this is all faith? What then is there to say? Since this was a great thing—to remove a mountain—for this reason he also made mention of it, not as though all faith could do this alone, but because this seemed to be a great thing to the grosser sort, on account of the bulk of the body, and thereby he exalts the matter before him.

'If I have all faith, and if I am able to remove mountains, but have not love, I am nothing.'

'And if I dole out all my goods, and if I deliver up my body to be burned, but have not love, I am nothing profited.'

for these things too he sets down with a further addition.

For he did not say, 'If I give to the poor the half portion of my possessions, or the two or the three portions,' but 'If all my goods.'

And he did not say, 'give,' but 'dole out,' so that there is added to the expenditure also the service rendered with all diligence.

'And if I deliver up my body to be burned.'

He did not say, 'If I die,' but even this with exaggeration;

for having set down the death most grievous of all, namely to be burned alive;

and even this, apart from love, he declared to be nothing great.

He added at any rate, 'I am nothing profited.'

But I have not yet displayed the whole of the exaggeration, until I bring into the midst Christ's testimonies concerning

almsgiving and death.

What then are the testimonies? To the rich man He says, 'If you would be perfect, sell your possessions, and give to the poor, and come, follow Me.'

and discoursing also about love toward one's neighbor, He says, 'Greater love has no one than this, that a man lay down his life for his friends.'

Whence it is plain that even in the case of God this is the greatest of all.

'But I say,' says Paul, 'even if we lay it down for God's sake, and lay it down not simply, but so as even to be burned' (for this is what he means by 'If I deliver up my body to be burned'), 'it will be no great gain to us, if we love not our neighbor.'

Now that the gifts of grace profit nothing great when love is absent, this is nothing to marvel at;

since the gifts of grace are also secondary to the life.

Many at all events, having displayed gifts of grace, were punished, because they had become base—like those who prophesied in His name and cast out many demons and wrought many mighty works, as Judas the traitor;

while others, having exhibited a pure and faithful life, needed nothing else in order to be saved.

That the gifts of grace, then, as I said, have need of this love, is nothing to marvel at;

but that even a life accurately ordered avails nothing without her—this is what displays the exaggeration and makes the great perplexity, and especially when Christ appears to reckon great things to both of these, I mean to voluntary poverty and to the perils of martyrdom.

For indeed to the rich man He says, as I said before, 'If you would be perfect, sell your possessions, and give to the poor, and come, follow Me.'

and discoursing with the disciples about martyrdom He said, 'Whosoever shall lose his life for My sake shall find it.'

and, 'Whosoever shall confess Me before men, him will I also confess before My Father who is in the heavens.'

For indeed great is the labor of this achievement, and it well-nigh transcends nature itself;

and this they know well who have been counted worthy of these crowns;

for no words will be able to represent it;

so much is the deed the mark of a noble soul, and marvelous beyond all excess.

But nevertheless this marvelous thing Paul declared to profit nothing great without love, even though it have voluntary poverty yoked together with it.

For what reason, then, has he spoken thus? This I will now try to show, having first inquired into that other point—how the one who doles out all his goods can lack love.

For the one who is ready to be burned and who has the gifts of grace, it is perhaps possible even not to love;

but the one who not only gives his goods, but even doles them out—how does he not love? What then is there to say? Either that he supposed that which is not to be as though it were—which he is always fond of doing, whenever he wishes to represent an exaggeration;

as when writing to the Galatians he says:

'If we, or an angel from heaven, should preach a gospel to you other than that which you received, let him be accursed.'

And yet neither he himself, nor an angel, was going to do this;

but in order to show the exaggeration of the matter, he set down even that which was not going to be at all.

And again when he writes to the Romans and says, 'Neither angels, nor principalities, nor powers shall be able to separate us from the love of God;'

for neither were the angels going to do this, but here too he supposes that which is not, just as also when he says what follows:

'And yet there is no other creation;'

for he embraced the whole of it, having named all things both above and below;

but nevertheless here too he sets down that which is not, by way of hypothesis, so as to show his longing that is beyond all excess;

which he does here too, saying that 'Even if one give all things, but have not love, he is nothing profited.'

One must say either this, or else that He wills that those who give should be knit together with those who receive, and should not give simply and without fellow-feeling, but with compassion, bending down, moved to pity and suffering together with the needy.

For this very reason almsgiving has been ordained by God as a law.

For indeed God was able to nourish the poor even apart from this; but in order to bind us together in love, and that we might be warmed toward one another, He commanded that they be fed by us.

For this reason also He says elsewhere:

'A good word is better than a gift';

and, 'Behold, a word is better than a good gift.'

And He Himself says, 'I desire mercy, and not sacrifice.'

For since it is customary both that those who are benefited should love, and that those who receive kindness should be more intimately disposed toward their benefactors, He ordained this as a bond of friendship.

But the question at issue is this: how, when Christ declared that both of these belong to perfection, does this man [Paul] say that without love they are imperfect?

Not that he contradicts Him—far from it—but that he is even in fullest harmony with Him.

For indeed, in the case of the rich man, He did not say simply,

'Sell your possessions, and give to the poor,' but He added, 'And come, follow Me.'

And following Him proves no one so truly a disciple of Christ as does loving one another.

'For by this,' He says, 'shall all know that you are My disciples, if you love one another.'

And when He says, 'Whoever loses his life for My sake shall find it';

and, 'Whoever confesses Me before men, I also will confess him before My Father who is in heaven';

He does not mean that this is not done out of love, but He is declaring the reward laid up for these labors;

since that He seeks this too, along with martyrdom, He very plainly intimated elsewhere, saying thus:

'You shall indeed drink My cup, and be baptized with the baptism with which I am baptized';

that is, 'You shall be witnesses, you shall be slain for My sake';

but as for sitting at the right hand and at the left—not as though certain persons were seated at the right and at the left, but signifying the highest precedence and honor—'It is not Mine to give,' He says, 'but it is for those for whom it has been prepared.'

Then, showing for whom it has been prepared, He calls them and says:

'Whoever would be first among you, let him be servant of you all';

thereby making plain both humility and love.

And it is an intense love that He requires.

For this very reason He did not stop even here, but added:

'Even as the Son of Man came not to be served, but to serve, and to give His life a ransom for many';

showing that we ought so to love as even to be slain on behalf of those we love;

for this above all is to love Him.

Wherefore also He says to Peter, 'If you love Me, feed My sheep.'

And that you may learn how great an achievement it is, let us sketch it in words, since we do not see it appearing anywhere in deeds, and let us consider how many good things there would be, if this love were everywhere present in abundance.

For there would be need neither of laws nor of law courts, nor of chastisements, nor of punishments, nor of anything else of the sort.

For if all loved and were loved, no one would wrong anyone; but murders and strifes and wars and seditions and robberies and covetousness and all wicked things would have been done away with, and vice would not even have been known by name.

The miracles, however, would not have wrought this, but rather even lift up to vainglory and pride those who do not take heed.

And what is truly marvelous about love is that, whereas the other good things have evils yoked to them—

for instance, the man without possessions is often puffed up on that very account; he who knows how to speak is sick with the mania for glory; the lowly-minded often, on that very score, thinks great things of himself in his conscience—

but love is set free from every such corruption;

for no one would ever be lifted up against the one he loves.

And do not set before me one man loving, but all alike, and then you will see its excellence;

or rather, if you will, first set down one man loved and one loving—loving, however, in such a way as it is worthy to love.

For such a one will dwell on earth as though it were heaven, everywhere enjoying calm, and weaving for himself ten thousand crowns.

For such a man will keep his own soul pure from envy and wrath and malice and pride and vainglory and evil desire and every unseemly lust and every disease.

For just as no one would work any evil against himself, so neither would such a man against his neighbors.

And being such, he will stand together with Gabriel himself, though he walks upon the earth.

And such is the man who has love;

but he who works miracles and has knowledge made perfect, yet is without this love, even though he should raise ten thousand dead, will gain no great benefit, being cut off from all and not enduring to mingle himself with any of his fellow servants.

For this very reason Christ also declared that the sign of exact love toward Himself is to love one's neighbor.

'For if you love Me,' He says, 'O Peter, more than these, feed My sheep.'

Do you see how here again He intimated that this is greater than martyrdom? For if a man had a beloved child, for whom he would even lay down his life, and then someone were to love the father but pay no regard at all to the child, he would greatly provoke the father, and would not be sensible of the man's love for himself, because of his contempt for the child.

And if this holds true in the case of a father and a child, much more in the case of God and men;

for God is more tenderly affectionate than all fathers.

For this very reason, having said, 'The first and great commandment is, You shall love the Lord your God,' He went on, 'And the second'—and He did not keep silent, but added, 'is like it: You shall love your neighbor as yourself.'

And observe how with almost the same intensity He requires this second commandment also.

For concerning God He says, 'With all your heart';

but concerning your neighbor, 'As yourself,' which is equivalent to 'With all your heart.'

For indeed, if this were exactly observed, there would be no slave, no free man, no ruler, no ruled, no rich, no poor, no small, no great, nor would the devil ever have been known;

I do not say this one man only, but even if there were another such, or rather even if a hundred, and ten thousand such, they would avail nothing while she [love] existed.

For grass would sooner endure the application of fire than the devil the flame of love.

This is stronger than a wall, this is firmer than adamant;

and though you should name some material stronger than this, the firmness of love surpasses all.

This neither wealth nor poverty overcomes;

or rather, there would be neither poverty nor immoderate wealth, if love existed, but only the good things arising from each.

For we should reap the abundance that comes from the one, and the freedom from care that comes from the other;

and we should endure neither the anxieties of wealth nor the fear of poverty.

And why do I speak of the gains that come from it? For consider, in itself, how great a thing it is to love, how much gladness it brings, in how great grace it establishes the soul—which is its most special property.

For the other parts of virtue have toil yoked to them—for instance, fasting, self-control, wakefulness have envy, desire, contempt;

but love, together with its gain, has also much pleasure, and no toil at all;

and like a good bee, gathering the good things from every quarter, it deposits them in the soul of the one who loves.

And even if a man be in servitude, love makes his servitude sweeter than freedom.

For he who loves is not so much one who gives commands.

he rejoices as though he were being commanded, and yet to command is a sweet thing;

but love changes the very nature of things, and comes bearing all good things in her hands, gentler than any mother, richer than any queen; she makes what is toilsome light and most easy, showing virtue to be pleasant and vice to be most bitter to us.

To spend seems to be a grievous thing, yet love makes even this pleasant;

to take what belongs to others is pleasant, yet love does not allow this to appear pleasant, but rather makes us flee it as something base.

Again, to speak evil of others seems sweet to all;

but love makes this to be a small thing, and shows that to speak well of others is the pleasant thing;

for nothing is so pleasant to us as to praise the one we love.

Again, anger has a certain pleasure, but here it has none any longer; rather, all its sinews are cut through;

and even should the beloved grieve the one who loves him, no anger anywhere appears, but tears and entreaties and supplications;

so far is he from being provoked to bitterness.

And if he sees the beloved sinning, he mourns and is pained;

yet even this pain brings its own pleasure.

For the tears and grief that spring from love are sweeter than all laughter and joy.

Those who laugh, at any rate, are not so refreshed as those who weep for their friends;

and if you disbelieve it, stay their tears, and they will be as distressed as those who have suffered incurable evils.

'But love has,' one says, 'a certain unseemly pleasure.'

Away with the thought, and speak reverently, O man;

for nothing is so pure from such pleasure as genuine love.

For do not speak to me of that vulgar and common love, which is rather a disease than love, but of that love which Paul

seeks after, the love that looks to the profit of those who are loved; and you will see that such men are more tenderly affectionate than fathers.

And just as those who love money would not choose to spend money, but would more gladly endure straitened circumstances than see it diminished,

so too the one who is affectionately disposed toward another would choose to suffer ten thousand things rather than see the beloved harmed.

'How then,' one asks, 'did the Egyptian woman, though she loved Joseph, wish to insult him?' Because she loved that diabolical kind of love.

Joseph, however, loved not that love, but the love which Paul seeks.

Consider, then, how great was the love in his words, and how great the deeds which she was urging;

'Insult me, and make me an adulteress, and wrong your master, and overthrow the whole household, and cast yourself out from your boldness before God';

which were the words of one who loved not only him, but not even herself.

But he, since he loved genuinely, sought to lead her away from all these things.

And that you may learn that he cared for her, understand it from his very exhortation.

For he not only thrust her away, but also brought in an exhortation able to quench every fire.

'For if my master,' he says, 'because of me knows nothing of what is in his house';

at once he reminded her of her husband, that he might put her to shame.

And he did not say, 'Your husband,' but 'My master,' which was more effective to restrain her and to persuade her to consider who she was and whom she was desiring, namely that she, being a mistress, desired a slave.

For if he is master, you also are mistress.

Be ashamed, then, of your dealings with a slave, and consider whose wife you are, with whom you wish to be entangled, against whom you are becoming thankless and senseless, and that I render him greater goodwill.

And see how he magnifies the master's benefactions.

For since that barbarous and licentious woman could conceive nothing lofty, he puts her to shame by means of human considerations, saying:

'He knows nothing because of me';

that is, 'He benefits me greatly, and I cannot smite my protector among masters.'

'He has made me second master of the house, and, No one has been withheld from me except you.'

Here he exalts her thoughts, that even so he might induce her to feel shame, and might show how great was the honor.

And he did not even stop at this, but added a name able to restrain her, saying:

'Because you are his wife, how then shall I do this wicked thing?' But what do you say? That the husband is not present, nor knows that he is being wronged? But God will look upon it.

But she gained nothing from that counsel, but rather it inflamed her against him.

For wishing to satisfy her own frenzy, and not loving Joseph, she did these things;

and this is clear from what she did afterward.

For she sets up a tribunal, and brings in an accusation, and bears false witness, and hands over to the wild beast the one who had done no wrong, and casts him into prison;

or rather, for her part, she even slew him;

so did she arm the judge against him.

What then? Was Joseph too of such a sort? Quite the contrary in every respect;

for he neither spoke against her, nor accused the woman.

And indeed he was exceedingly loved, and this is clear not only from the beginning, but also from the end.

For unless that barbarian loved him exceedingly, he would have put him to death, though he kept silence and made no reply.

For he was an Egyptian, and a ruler, and one wronged (as he supposed) in his marriage bed, and that by a household slave, and a slave who had been so greatly benefited.

But all these things were overcome by the yearning and the grace which God poured out upon him.

And besides that grace and this love, he had no small proofs, had he wished to plead his cause: the very garments themselves.

For if she had been the one violated, her own tunic ought to have been torn, her face scratched, not she holding fast his garments.

'But he heard,' she says, 'that I lifted up my voice, and leaving his garments, he fled away.'

For what reason, then, did you strip him? For to a woman suffering violence what was desirable? To be rid of the one troubling her.

But I shall be able to show his goodwill and love not only from this, but also from what followed.

For when he fell under the necessity of stating the cause of his imprisonment and of his stay there, not even then did he disclose the affair, but what does he say? 'And I have done nothing, but by theft'

and nowhere does he mention the adulteress, nor does he plume himself upon the matter, which anyone at all would have done, if not for vainglory, yet at least so as not to seem to have been cast into that dungeon for a wicked cause.

For if even men who sin do not thus refrain from bringing such charges, although the matter carries shame, how is he not worthy to be admired, that even being pure he did not tell of the woman's passion, nor parade the sin, nor even when he ascended the throne and became king of all Egypt did he bear malice against the woman, nor exact retribution?

You saw how he cared for her, while she loved not, but raged? For she did not love Joseph, but wished to satisfy her lust;

and even her very words, if one examine them accurately, are full of wrath and much murderousness.

For what does she say? 'You brought in a Hebrew servant to mock us,' reproaching her husband with the benefaction;

and she displayed the garments, having become fiercer than any wild beast.

And why do I speak of his goodwill toward her, when he was of such a sort even toward the brothers who had made away with him, and never said anything harsh concerning them, neither within nor without? For this reason Paul says that this love is the mother of all good things, and sets it before signs and the other gifts.

For just as when there are garments of gold and sandals of gold, we still need some other token in order to recognize the king;

but if we see the purple robe and the diadem, we seek no other sign of royalty to behold;

When the diadem of love is set upon a man, it is enough to reveal the true disciple of Christ, and that not to us only, but even to unbelievers.

For, He says, 'By this shall all know that ye are My disciples, if ye have love one to another.'

So then this sign is greater than all signs, seeing that by it the disciple is recognized.

For even though some should work ten thousand signs, yet if they are at strife with one another, they will be a laughing-stock to the unbelievers;

even as, on the other hand, though they should work no sign at all, yet if they love one another perfectly, they remain venerable and unconquerable in the eyes of all.

Since it is on this account that we also admire Paul, not because of the dead whom he raised, nor because of the lepers whom he cleansed, but because he said, 'Who is weak, and I am not weak? who is made to stumble, and I burn not?' For even if you set against these ten thousand signs, you will say nothing equal to it;

since he himself declared that a great reward was laid up for him, not because he wrought signs, but because he became as one weak to the weak.

'For what is my reward?' he says. 'That when I preach the Gospel, I may make the Gospel without charge.'

And when he sets himself before the apostles, he does not say, 'I wrought more signs than they;'

but, 'I laboured more abundantly than they.'

And for this cause he was willing even to die of hunger, for the salvation of his disciples;

'For it were good for me,' he says, 'rather to die, than that any man should make my glorying void.'

not because he was boasting himself, but that he might not seem to be reproaching them.

For nowhere does he know how to boast in his own good deeds, when the occasion does not call for it; but even if he be constrained to do so, he calls himself a fool.

But if ever he does boast, it is in his infirmities, in insults, in his vehement sharing of the sufferings of those who are wronged;

even as here also he says, 'Who is weak, and I am not weak?' These words are greater even than facing dangers;

wherefore also he places them last, heightening his discourse.

Of what, then, should we be worthy, being examined beside that man, we who neither despise money for our own sake, nor give away even the superfluities of our possessions? But he was not such; rather, he gave up both soul and body, that those who had stoned him and buffeted him might obtain the Kingdom.

'For thus,' he says, 'did Christ teach me to love'—He who left us the good commandment concerning love, and Himself fulfilled it in deed.

For being King of all, and being of that blessed nature, men whom He had made out of nothing, and to whom He had shown ten thousand benefits, when these insulted Him and spat upon Him, He turned not away from them, but even became man for their sake, and consorted with harlots and

tax-collectors, and healed those possessed of demons, and promised them heaven.

And after all these things, they took Him, and buffeted Him, bound Him, scourged Him, mocked Him, and at last crucified Him.

And not even so did He turn away from them, but even while hanging aloft upon the cross, He says:

'Father, forgive them the sin.'

And the thief who but a little before had accused Him, He brought into paradise; and the persecutor Paul He made an apostle; and His own household, even the disciples who reclined at table with Him, He gave up unto death for the sake of the Jews who crucified Him.

Gathering, then, unto ourselves all these things—the things of God and the things of men—let us emulate these good deeds, and let us acquire that love which is higher than all spiritual gifts, that we may attain both the present and the future good things;

which may it be granted us all to attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, might, honour, now and ever, and unto the ages of ages. Amen.