哥林多前書講道集 第 38 章

Now I make known to you, brethren, the Gospel which I preached to you, which also you received, in which also you stand, through which also you are being saved—if you hold fast the word in which I preached it to you.

Having completed his discourse concerning spiritual gifts, he passes on to the subject most necessary of all—the theme concerning the resurrection;

for in this matter too they were exceedingly sick.

And just as with bodies, when the fever fastens upon the solid parts themselves—I mean the sinews and the veins and the primary elements—the malady becomes incurable, unless it be tended with much care;

even so, at that time too, the danger was that the very same should come to pass.

For the evil was advancing against the very elements of true religion.

Wherefore Paul also employs great earnestness.

For his discourse was no longer about manner of life, nor that one man was committing fornication, another was covetous, and another had his head covered, but about the very sum and head of all good things;

for they were raising a faction concerning the resurrection itself.

For since this is our whole hope, against this the devil set himself vehemently; at one time doing away with it altogether, at another asserting that it had already come to pass;

which very thing Paul also, writing to Timothy, called a gangrene, this wicked doctrine, and branded those who introduced it, saying:

Of whom is Hymenaeus and Philetus, who concerning the truth have missed the mark, saying that the resurrection is already past, and overthrow the faith of some.

At one time, then, they used to say this; at another, that the body does not rise again, but that the resurrection is the purifying of the soul.

These things that wicked demon persuaded them to say, wishing not only to overthrow the resurrection, but also to show that all the things done on our behalf were but a myth.

For if they were persuaded that there is no resurrection of bodies, after a little he would persuade them that neither had Christ been raised;

and from this, proceeding step by step, he brought in that other point also—that He had neither come nor done the things which He did do.

For such is the craft of the devil.

Wherefore Paul also calls it a wile, because he does not show straightforwardly what he wishes to accomplish, lest he be detected, but putting on himself another mask, he contrives other things; and like an enemy and evildoer assaulting a city and its walls, he undermines it secretly from beneath, so that thereby he may be hard to guard against, and may accomplish the things he has been eager for.

For this reason, ever finding out such snares of his, and hunting down these wicked ambushes, this admirable and great man said:

For we are not ignorant of his devices.

For here too he uncovers his whole deceit, and shows all his contrivances, and sets forth in the midst whatsoever he wishes to establish, going over all with great exactness.

For this reason he set down this head of the matter afterward, after the others, since it was both exceedingly necessary and held together all our concerns.

For having first secured his own household, he then advances further with his argument, and out of his abundance stops the mouths of those without.

And he secures his own, not from reasonings, but from the things that have already come to pass, and which they themselves accepted and believed had taken place;

which was especially calculated to abash them, and sufficient to hold them fast.

For if they wished to disbelieve after these things, they would no longer be disbelieving Paul, but their own selves;

which very thing was an accusation against those who, having once accepted it, had changed their minds.

For this reason he also begins from this point, showing that he needs no other witnesses to prove that he speaks the truth, but those very persons who had been deceived.

But that what I say may become clearer, it is henceforth necessary to hear his very words.

What then are these? I make known to you, brethren, he says, the Gospel which I preached unto you.

Do you see with how much gentleness he begins? Do you see how from the outset he showed that he was introducing nothing new nor strange? For he who makes known that which is already known, and then has fallen into forgetfulness, makes it known again, bringing it back to remembrance.

And in calling them brethren, he thereby laid down no small demonstration of what was said.

For we became brethren from no other source than from the dispensation of Christ according to the flesh.

Wherefore indeed he thus called them, at once soothing and healing them, and at the same time reminding them of countless benefits.

And what follows again is likewise confirmatory of the same point.

What then is this? The Gospel.

For the sum of the Gospels has its beginning from this: from God's becoming man, and being crucified, and rising again.

This also Gabriel preached as good tidings to the Virgin; this also the prophets to the whole world; this also all the apostles.

Which I also preached, which ye also received, wherein ye also stand, by which ye are also saved—with what word I preached it unto you, if ye hold it fast;

unless ye believed in vain.

Do you see how he calls them witnesses of the things spoken? And he does not say, Which ye heard, but, Which ye received, as though demanding back from them a certain deposit, and making it plain that they received it not by word only, but also by works and signs and wonders—and that they might hold it fast with all security.

Then, since he was speaking of things past, he brought in the present time also, saying, Wherein ye also stand, forestalling them, so that not even if they greatly wished it, would they be able to deny it.

Wherefore also, in beginning, he did not say, I teach you, but, I make known to you, that which had already become manifest.

And how does he say that those who were wavering stand fast? He feigns ignorance to their advantage;

which very thing he does also in the case of the Galatians, though not in the same way.

For since it was not possible there to feign ignorance, he manages his argument in another way, saying:

But I have confidence toward you in the Lord, that ye will be none otherwise minded.

He did not say, That ye were none otherwise minded, since their transgression was acknowledged and manifest, but he pledges himself for the future;

and yet this too was uncertain;

but he did so that he might draw them on the more.

Here, however, he even feigns ignorance, saying, Wherein ye also stand.

Then the gain: By which ye are also saved, with what word I preached it unto you.

So that this present teaching is a matter of making clear and of interpretation.

For ye have no need, he says, to learn the doctrine itself, but to be reminded of it and set right.

And he says these things, not permitting them to be utterly shameless.

But what means, With what word I preached it unto you? In what manner, he says, did I tell you that the resurrection comes to pass? For that there is a resurrection, I would not say that you doubt;

but perhaps you seek to learn more clearly what has been said.

For indeed I know assuredly that you hold the doctrine fast.

Then, since in declaring it he said, Wherein ye also stand, lest thereby he should make them the more careless, he again strikes fear into them, saying:

If ye hold it fast, unless ye believed in vain;

showing that the blow is against the head of the matter, and that the contest is not concerning ordinary things, but concerning the whole of the faith.

And now indeed he says it in a restrained manner, but as he goes on and grows heated, he thereafter cries aloud with head unveiled, and says:

And if Christ hath not been raised, then is our preaching vain, and your faith is also vain; ye are yet in your sins.

But in his opening words it is not so;

for so it was profitable to advance gently and little by little.

For I delivered unto you first of all that which I also received.

Neither here does he say, I told you, nor, I taught you, but he again uses the same expression, I delivered unto you, saying, that which I also received.

Neither here does he say that he himself was taught, but, I received;

establishing these two points: both that one ought to bring in nothing of one's own, and that with the demonstration afforded by works they were fully assured, not by bare words;

and by little and little making his discourse worthy of credit, he refers the whole to Christ, and shows that none of these doctrines is of human origin.

But what means, For I delivered unto you first of all? From the beginning, he says, not now.

He brings in time as a witness, and shows that it was the utmost shame, after being persuaded for so long a time, now to change their minds;

and not this only, but also that the doctrine was necessary.

Wherefore also it was delivered among the first things, and straightway from the very outset.

And what did you deliver? Tell me.

But he does not say this at once; rather first he says that 'I received.'

And what did you receive? That 'Christ died for our sins.'

He did not say straightway that 'It is the resurrection of our bodies,' but this very thing he does establish—yet from afar and by other means—saying that 'Christ died,' thereby laying down beforehand a great pedestal and an unbreakable foundation for the discourse concerning the resurrection.

For neither did he say simply that 'Christ died'—though even this would suffice to show forth the resurrection—but with an addition, that 'Christ died for our sins.'

But first it is worth hearing what those here say who are sick with the doctrines of the Manichaeans, enemies of the truth, and warring against their own salvation.

What then do these people say? By 'death' here, they say, Paul means nothing else than to have come to be in sin, and by 'resurrection' the being set free from sins.

Do you see how nothing is weaker than error? And how it is caught by its own feathers, and needs no attack from without, but transfixes itself? Consider then how these men too pierced themselves through by the very things they have said.

For if this be death, and Christ, according to you, did not take a body, yet died, then—according to you—He came to be in sin.

For I indeed say that He assumed a body, and affirm that His death was of the flesh;

but you, denying this, will be compelled to say that other thing.

But if He came to be in sin, how does He say, 'Which of you convicts Me of sin?' and, 'The ruler of this world comes, and in Me he has nothing';

and again, 'Thus it is fitting for us to fulfil all righteousness'?

And how at all did He die for sinners, if He Himself were in sins? For He who dies for sinners must Himself be without sin;

since if He too sins, how shall He die for other sinners? But if He died for the sins of others, He died being sinless;

and if being sinless He died, it was not the death of sin (for how could that be, seeing He is sinless?), but the death of the body.

Wherefore also Paul did not say simply,

'He died,' but added, 'For our sins';

and having driven those men, even against their will, into confessing the bodily death, and showing thereby that even before the death He was without sin.

For it follows that He who dies for the sins of others must Himself be without sin.

And not even with this was he content, but he further added, 'According to the Scriptures';

hence again making the word worthy of credit, and making clear what kind of death he spoke of.

For indeed the Scriptures everywhere proclaim aloud the death of the body:

'For they pierced My hands and My feet,' He says;

and, 'They shall look on Him whom they pierced.'

And many other things also—that we may not recount them all one by one—some by words and some by types, may be seen lying in them, declaring the slaughter of the flesh;

and that He was slain for our sins.

'For because of the sins of My people,' He says, 'He is come unto death';

and, 'The Lord delivered Him up for our sins';

and, 'He was wounded because of our sins.'

But if you cannot endure the Old Testament, hear John crying aloud, and declaring both things—both the slaughter of the body and the cause;

'Behold,' he says, 'the Lamb of God, who takes away the sin of the world';

and Paul saying, 'For Him who knew no sin He made to be sin on our behalf, that we might become the righteousness of God in Him';

and again, 'Christ redeemed us from the curse of the law, having become a curse for us';

and again, 'Having put off from Himself the principalities and the powers, He made a show of them, triumphing over them';

and countless other passages more, declaring the things that came to pass concerning the slaughter of the body, and because of our sins.

'For their sakes I sanctify Myself';

and, 'The ruler of this world has now been judged'—showing that not having sin He was slain.

And this too is confirmatory of what went before.

And here he no longer adds, 'According to the Scriptures';

for he had it indeed, only he does not add it.

For what reason? Either because the tomb was manifest to all, both then and now;

or because the phrase 'According to the Scriptures' is laid down in common reference.

For what reason then does he add here, 'According to the Scriptures'—namely, 'And that He has been raised on the third day according to the Scriptures'—and is not content with the former phrase spoken in common? Because this too was obscure to the many;

wherefore here too he brings in the Scriptures, being inspired, having conceived this wise and divine thought.

How then in the case of the death also does he not do the same? Because there too the cross was manifest to all and was set up in the sight of all;

but the cause was no longer so evident.

For that He died, all knew;

but that He suffered this for the sins of the whole world, the many no longer knew in like manner.

Wherefore he brings in the testimony from the Scriptures.

But this indeed has been sufficiently demonstrated by the things we have said;

but where have the Scriptures said that He was buried, and shall rise on the third day? Through the type according to Jonah, which He Himself also brings forward, saying:

'Just as Jonah was in the belly of the sea-monster three days and three nights, so also shall the Son of Man be in the heart of the earth three days and three nights';

and through the bush that was in the wilderness.

For just as that bush was burning and yet was not consumed, so also that body died indeed, yet was not held fast by death perpetually.

And the dragon too, in the story of Daniel, hints at this.

For just as that dragon, taking the food which the prophet gave, burst asunder in the midst;

so also Hades, having swallowed down that body, was rent asunder, His body cutting through its belly and rising again.

But if you wish to hear also through words these things which you have seen through the types, hear Isaiah saying that 'His life is taken away from the earth';

and, 'The Lord wills to cleanse Him from the stroke, to show Him light';

and, before him, David's word: 'You will not abandon My soul unto Hades, neither will You give Your holy one to see corruption.'

For this reason Paul also sends you off to the Scriptures, that you may learn that these things came to pass not simply nor at random.

For how, when so many prophets described these things beforehand and proclaimed them aloud, does Scripture nowhere speak of the death of sin when it makes mention of the Master's death, but of the bodily death, and of such a burial and resurrection? And that 'He appeared to Cephas.'

Straightway he sets down the one who is most worthy of credit of all;

'then He appeared to above five hundred brethren at once, of whom the greater part remain until now, but some also have fallen asleep';

'then to James, then to all the apostles';

'and last of all, as unto one born out of due time, He appeared to me also.'

For since he had stated the proof from the Scriptures, he adds also that which comes through facts, bringing forward as witnesses of the resurrection, after the prophets, the apostles and other faithful men.

But if he were speaking of that resurrection which is the deliverance from sin, he would have been speaking superfluously, 'He appeared to such a one and to such a one.'

For this belongs to one who is confirming the resurrection of the body, not to one who is darkly hinting at deliverance from sins.

Therefore he did not say 'He appeared' only once, although it would have sufficed to set the word down once for all in common;

but as it is, he sets it down twice and thrice, and for almost each one of those who saw Him.

'For He appeared,' he says, 'to Cephas; He appeared to above five hundred brethren; He appeared also to me.'

And yet the Gospel says the contrary, namely, that He appeared to Mary first.

But among the men He appeared to this one first, to him who most longed to see Him.

But which twelve apostles does he here speak of? For Matthias was enrolled after the ascension, not immediately after the resurrection.

But it is likely that He appeared also after the ascension.

This very apostle, at any rate, was both called after the ascension and saw Him.

For this reason he does not set down the time either, but simply and without distinction recounts the appearances;

for indeed it is likely that many took place;

wherefore John also said, 'This was now the third time that He manifested Himself.'

'Then He appeared to above five hundred brethren.'

Some say that the word 'above' means on high, from the heavens.

For not walking upon the earth, but on high and above their heads, did He appear to them.

He wished to confirm not the resurrection only, but the ascension as well.

But some say that 'above five hundred' means to more than five hundred.

'Of whom the greater part remain until now.'

'For even if I am recounting matters of long ago,' he says, 'yet I have witnesses still living.'

'But some also have fallen asleep.'

He did not say 'have died,' but 'have fallen asleep,' by this word too again establishing the resurrection.

It seems to me that He appeared to His own brother;

for He is said to have ordained him, and to have made him the first bishop in Jerusalem.

'Then to all the apostles.'

For there were also other apostles, such as the seventy.

'And last of all, as to one born out of due time, He appeared also to me.'

This saying is rather one of modesty.

For it was not because he was least that He appeared to him after the others;

since, although he called himself last, he appeared more illustrious than many who came before him, or rather than them all;

and the five hundred brethren, surely, were not better than James, just because He appeared to them before him.

And why was He not seen by all at once? That He might first lay down the seeds of faith.

For he who saw first and was accurately assured, proclaimed it to the others;

then the report, running on ahead, set the hearer in expectation of this great wonder, and prepared the way for faith through sight.

For this reason He appeared neither to all at once, nor at the beginning to many, but to one alone first, and to this one who was the chief of all and most faithful.

For indeed the soul that was first to receive this vision needed to be exceedingly faithful.

For those who saw only after others had seen and heard, beholding by their means, had in the testimony of those others no small aid contributing to their faith and preparing their mind beforehand;

but he who was first counted worthy to see Him needed, as I have already said, much faith, so as not to be thrown into confusion by the astonishing nature of the sight.

For this reason He appears to Peter first.

For he who was first to confess Him as Christ was fittingly also counted worthy to be first to see the resurrection.

Yet it is not only for this reason that He appears to him first, but, since he had also denied Him, out of His abundance comforting him and showing that he was not given up as hopeless, He counted him worthy of this vision before the others, and entrusted the sheep to him first.

For this reason too He appeared to women first.

Since this sex had been brought low, for this reason both in the birth and in the resurrection it is the woman who first perceives the grace.

And after Peter He appears also to each in scattered fashion, sometimes to fewer and sometimes to more, thereby making them witnesses and teachers of one another, and rendering the apostles worthy of credence in the things they said.

'And last of all, as to one born out of due time, He appeared also to me.'

What do these words of humility mean for him here, or what fitness have they? For if he wishes to declare himself worthy of credence and to enroll himself among the witnesses of the resurrection, he does the very opposite of what he intends;

for he ought to have exalted himself and shown that he was great, which he does in many places when the occasion calls for it.

For this reason he here too speaks with moderation, because he is about to do this;

yet not at once, but with the discretion befitting him.

For having first spoken with moderation and heaped up many accusations against himself, then he speaks with dignity of the things concerning himself.

Why so? That, when he utters that great and lofty thing about himself, namely, 'I labored more than they all,' the word might on this account be well received, and be taken as though said in passing, as a mere consequence, and not put forward of set purpose.

For this reason also, when writing to Timothy and about to say great things about himself, he first sets down the charges against himself.

For he who says something great about others speaks without fear and with boldness;

but he who is compelled to praise himself, and especially when he calls himself a witness, is ashamed and blushes;

for this very reason this blessed man also first bewails himself, and then utters that great thing.

And he does this, both trimming away the offensiveness of self-praise, and thereby making what would be said afterwards worthy of credence.

For he who with truthfulness sets down the reproachful things and conceals none of them—as, for instance, that he persecuted the Church

and that he ravaged the faith—thereby renders the honorable things beyond suspicion.

And consider the surpassing greatness of his humility.

For having said, 'And last of all He appeared to me,' he was not content with this;

'for many that are last shall be first,' one might say, 'and the first last.'

And not even here did he stop, but he adds his own verdict as well, and states it together with a reason, saying:

'For I am the least of the apostles, who am not fit to be called an apostle, because I persecuted the Church of God.'

And he did not say, 'of the twelve only,' but of all the rest as well.

And all these things he said, at once out of moderation, and at once being also truly so disposed, as I have said, and beforehand managing what was to be said and rendering it the more acceptable.

For if he had come forward and said, 'You are bound to believe me, that Christ is risen;

for I saw Him, and I am more worthy of credence than all, seeing that I have labored more'—the saying would have offended the hearers;

but as it is, having first dwelt upon the humble matters and those bearing accusation, he trimmed away the harshness of such a narrative, and prepared the way for faith in the testimony.

For this very reason he does not simply, as I said, declare himself to be last and unworthy of the appellation of the apostles, but he also states the cause, saying:

And indeed all those things had been forgiven, yet nevertheless he himself never forgot them, wishing to show the greatness of the grace;

'But by the grace of God I am what I am.'

Do you see once more the surpassing measure of his humility? For the failings he reckons to himself,

but of his good deeds he claims nothing, ascribing them all to God.

Then, lest by this he should make his hearer careless, he says:

'And his grace which was toward me was not in vain.'

And this again with reserve.

For he did not say, 'I displayed a diligence worthy of the grace,' but only that 'It was not in vain.'

'But I laboured more abundantly than they all.'

He did not say, 'I was honoured,' but 'I laboured'; and though he might have spoken of perils and deaths, by the mere name of labour he once more cuts short what he had said.

Then again, employing his customary humility, he passed swiftly over even this, and ascribed the whole to God, saying:

'Yet not I, but the grace of God which was with me.'

What could be more admirable than such a soul? For after abasing himself through so many words, and uttering but one lofty thing, he says that not even this is his own, guarding this lofty saying on every side—both by what precedes and by what follows—and this though he had come to it out of necessity.

But observe how lavishly he pours out the words of humility.

For, 'Last of all he was seen of me also,' he says;

wherefore he sets no other alongside himself;

and, 'As to one born out of due time,' he says that he is even the least of the apostles, and not worthy of that name.

And not even with this was he content, but, lest he should seem to be humble only in words, he adds both reasons and proofs: for his being one born out of due time, that he saw Jesus last; and for his being unworthy even of the name of the apostles, that he persecuted the Church.

For he who is merely humble does not do this;

but he who also sets down the reasons utters all things out of a contrite mind.

Wherefore also elsewhere he makes mention of these same things, saying:

'And I thank Christ who enabled me, in that he counted me faithful, appointing me to his service, though I was formerly a blasphemer and a persecutor and injurious.'

But for what reason did he utter even this lofty word, 'I laboured more abundantly than they'? He saw that the occasion constrained him.

For had he not said this, but merely abased himself, how could he with boldness have called himself as a witness, and numbered himself with the rest, and said, 'Whether then it be I or they, so we preach'? For the witness must be trustworthy and great.

And how he laboured more abundantly than they, he showed above, saying:

'Or have we not power to eat and to drink, as also the other apostles?' and again, 'To them that are without law I became as without law.'

For where it was needful to display strictness, he outstripped them all;

and where it behoved him to condescend, he showed the same surpassing measure again.

And some say that it was in being sent to the nations and in overrunning the greater part of the inhabited world.

Whence it is plain that he also enjoyed the more abundant grace.

For if he laboured more, the grace also was greater; and he enjoyed the more abundant grace, since he displayed the greater diligence too.

Do you see how, even by the very means through which he strives and forces himself to cast a shadow over his own achievements, he is shown to be first of all?

Let us also, hearing these things, parade our failings, but keep silence about our good deeds;

and if the occasion should constrain us, let us speak of them with reserve, and reckon the whole to grace;

which is just what he himself does, marking up and down the first part of his life, but reckoning what came after to grace, that he might show the loving-kindness of God on every side—that he saved him when he was such a man, and, having saved him, again made him such a man.

Let none, therefore, of those in wickedness despair, and let none of those in virtue be over-confident; but let the one be full of fear, and the other eager.

For neither will one who is slothful be able to remain in virtue, nor will one who is diligent be too weak to escape from wickedness.

And an example of both these is the blessed David, who, when he slumbered a little, fell grievously;

and when he was pricked in heart, again ran up to his former height.

For both are equally evil, both to despair and to be slothful;

for the one swiftly drags a man down from the very vault of heaven, while the other does not suffer him that is fallen to rise again.

Wherefore to the one Paul said:

'Let him that thinketh he standeth take heed lest he fall';

and to the other, 'Today if ye will hear his voice, harden not your hearts';

and again, 'Lift up the hands which hang down, and the palsied knees.'

And him also that had committed fornication and repented, He therefore restores speedily, lest such a one be swallowed up by overmuch sorrow.

Why then, O man, art thou downcast over other things? For if in the case of sins, where sorrow alone is profitable, immoderation works much harm, how much more in other matters!

For what cause dost thou grieve? Because thou hast lost money? But consider those who cannot even get their fill of bread, and thou wilt receive the speediest consolation.

And in each of thy troubles, bewail not what has befallen thee, but give thanks for the grievous things which have not befallen thee.

Hadst thou money, and didst thou lose it? Weep not for the loss, but give thanks for the time in which thou didst enjoy the fruit of it;

say with Job, 'If we have received good things from the hand of the Lord, shall we not endure the evil?' And along with this reckon also that other thing, that although thou hast lost thy money, yet thou still hast thy body sound, and dost not, together with poverty, mourn also the maiming of it.

But has thy body too endured some maiming? Yet this is not the very bottom of human evils, but for the present thou art borne along in the midst of the jar.

For many, along with poverty and maiming, wrestle also with a demon and wander in deserts;

and others again endure things yet more grievous than these.

For God forbid that we should suffer all things whatsoever it is possible to bear.

Ever reckoning these things, therefore, think of those who suffer the more grievous things, and grieve at none of thine own;

but when thou sinnest, then only groan, then weep;

I forbid it not, nay rather I urge it;

and even then with measure, considering that there is a return, there is reconciliation.

But dost thou see others living in luxury, and thyself in poverty, and another in splendid raiment and in distinction? Yet look not at these things alone, but at the sorrows that spring from them.

And in the case of thy poverty too, consider not the destitution only, but also the pleasure that comes of it.

For wealth has indeed a bright mask, but within is full of gloom;

and if thou unfold the conscience of each, in the soul of the poor man thou wilt see much freedom from fear and much liberty;

but in that of the rich, tumults, disturbances, waves.

But if thou art grieved at seeing him rich, he too is grieved far more than thou, beholding one richer than himself;

and just as thou fearest him, so also does he fear another, and in this he has no advantage over thee.

But dost thou grieve on seeing a ruler, because thou art a private man, and one of the ruled?

But consider the day of the succession, and

before that day, the tumults, the perils, the toils, the flatteries, the sleepless nights, all the miseries.

And these things we say to those who are unwilling to practise the higher wisdom;

for if thou knowest this, we shall be able to exhort thee from other and greater considerations;

but for the present it is necessary to discourse with thee from the grosser things.

Whenever, then, you see a rich man, think of the one richer than he, and you will see this man reduced to the same condition as yourself.

And after him, consider also the man poorer than yourself, and how many have gone to sleep hungry, and have lost their ancestral estates, and dwell in prison, and pray for death every single day.

For poverty does not beget despondency, nor does wealth beget pleasure; rather, it is reasoning that is wont to produce in you both the one and the other.

Consider the matter, beginning from below.

The dung-collector grieves and is pained that he has not been freed from this occupation, which is deemed wretched and disgraceful.

But if you free him from this and enable him to obtain the necessities of life in security, he will grieve again that he does not possess more than he needs.

And if you supply him with more, he will want it to be doubled once again, and on this account he will be pained no less than before.

And if you give him double, or even triple, he will again be despondent that he takes no part in public affairs.

And if you grant him this, he will consider himself miserable that he is not among those of the first rank in public life.

And when he has attained this honor also, he will lament that he does not rule.

And when he rules, he will lament that it is not over a whole nation.

And when he rules over a whole nation, that it is not over many nations.

And when over many nations, that it is not over all.

When he becomes a prefect, he will be grieved again that he is not also a king.

And if a king, that he is not the only one.

And if the only one, that he does not also rule over the barbarians, that he does not rule over the whole inhabited world as well.

And when he rules the whole inhabited world, why not also another world? And thus reasoning, advancing to infinity, never allows him to take delight at any time.

Do you see how, even if you make a king out of a lowly and poor man, you do not remove his despondency, unless you first correct the reasoning that is enamored of covetousness? Come, let me show you the contrary as well: that even if you bring a man of understanding down from on high to below, you will not cast him into despondency and grief.

And, if you wish, let us descend by the same ladder: bring the prefect down from his throne in thought, and strip him of that dignity.

For this man, if he is willing to reflect on the things I have said, will feel no pain thereby.

For he will not reckon the things of which he has been deprived, but the things he still possesses—the glory derived from his office.

But if you take away this too, he will consider the ordinary folk who have never risen to such an office, and his wealth will suffice him for consolation.

And if you cast him out of this as well, he will consider those who have only moderate means.

And if you take away his moderate means too, and give him only the necessary sustenance, he will be able to reflect on those who do not share even in this, but wrestle with unremitting famine and dwell in prison.

And if you should bring him into that house where those afflicted with incurable diseases are, calling to mind those in irremediable pains, he will see that he himself is in far better circumstances.

And just as that dung-collector, not even when made a king will reap any cheerfulness, so this man, not even when reduced to a prisoner will ever feel pain.

Wealth, then, is not the basis of pleasure, nor poverty the basis of despondency, but rather our own disposition, and the fact that the eyes of our mind are not pure, nor do they stand and remain in some place, but fly off into the boundless.

And just as healthy bodies, even if nourished on bread alone, thrive well and are vigorous;

while sickly ones, even if they enjoy a lavish and varied table, become so much the weaker;

so it is wont to happen also in the case of the soul.

The petty-souled could not be cheerful even amid a diadem and unspeakable honors;

but the wise, even in bonds and in chains and in poverty, enjoy pure pleasure.

Reflecting, then, on these things, let us ever look to those who are more lowly than ourselves.

For there is indeed yet another consolation, but one that is philosophic and surpasses the grossness of the many.

What is this? That wealth is nothing, poverty nothing, dishonor nothing, honor nothing, but they differ from one another only in a brief span of time and in words.

And along with this there is yet another, greater than it: to reflect on the things to come, both evil and good—the truly evil and the truly good—and from these to be comforted.

But since many of these people, as I said, stand far from such reasonings, on this account we were compelled to dwell upon those former arguments, that by a road we might lead to these things also those who have accepted the former.

Reckoning up all these things, then, let us order ourselves on every side, and never in these unexpected reverses shall we feel pain.

For not even if we saw rich men in a painting would we call them enviable, just as neither would we call the poor depicted there wretched and pitiable;

and yet those are more enduring than the rich among us;

for a rich man remains longer in a painting than in the very nature of things.

For the former has often lasted even a hundred years appearing thus, while this one, sometimes not even reveling in his possessions for a single year, has been stripped bare of everything all at once.

Reckoning up all these things, then, let us on every side fortify cheerfulness against senseless grief, that we may both pass the present life with pleasure, and attain the good things to come, by the grace and lovingkindness of our Lord Jesus Christ, with whom, to the Father together with the Holy Spirit, be glory, might, honor, now and ever, and unto the ages of ages.