Then lest any man should say, Thy sayings, O Paul, are they Christ's? he proves their trustworthiness both from his having heard these things of Him, and from their being now spoken by God; since not merely a voice is wafted, as in the case of Moses, but signs are done, and facts bear witness.
[6.] But what is this, "For if the word spoken by Angels was steadfast"? For in the Epistle to the Galatians also he saith to this effect, "Being ordained by angels in the hand of a Mediator." (Gal. iii. 19.) And again, "Ye received a law by the disposition of Angels, and have not kept it." (Acts vii. 53.) And everywhere he saith it was given by angels. Some indeed say that Moses is signified; but without reason. For here he says Angels in the plural:and the Angels too which he here speaks of, are those in Heaven. What then is it? Either he means the Decalogue only (for there Moses spake, and God answered him-Ex. xix. 19),-or that angels were present, God disposing them in order,-or that he speaks thus in regard of all things said and done in the old Covenant, as if Angels had part in them. But how is it said in another place, "The Law was given by Moses" (John i. 17), and here "by Angels"? For it is said, "And God came down in thick darkness." (Ex. xix. 16, 20.)
"For if the word spoken by angels was steadfast." What is "was steadfast"? True, as onemay say; and faithful in its proper season; and all the things which had been spoken came to pass. Either this is his meaning, or that they prevailed, and the threatenings were coming to be accomplished. Or by "the word" he means injunctions. For apart from the Law, Angels sent from God enjoined many things: for instance at Bochim, in the Judges, in [the history of] Samson. (Judg. ii. 1; Judg. xiii. 3.) For this is the cause why he said not "the Law" but "the word." And he seems to me haply rather to mean this, viz., those things which are committed to the management of angels. What shall we say then? The angels who were entrusted with the charge of the nation were then present, and they themselves made the trumpets, and the other things, the fire, the thick darkness. (Ex. xix. 16.)
"And every transgression and disobedience," saith he. Not this one and that one, but "every" one. Nothing, he saith, remained unavenged, but "received a just recompense of reward," instead of [saying] punishment. Why now spake he thus? Such is the manner of Paul, not to make much account of his phrases, but indifferently to put down words of evil sound, even in matters of good meaning. As also in another place he saith, "Bringing into captivity every thought to the obedience of Christ." (2 Cor. x. 5.) And again he hath put "the recompense" for punishment, as here he calleth punishment "reward." "If it be a righteous thing," he saith, "with God to recompense tribulation to them that trouble you, and to you who are troubled rest." (2 Thess. i. 6, 7.) That is, justice was not violated, but God went forth against them, and caused the penalty to come round on the sinners, though not all their sins are made manifest, but only where the express ordinances were transgressed.
"How then shall we," he saith, "escape if we neglect so great salvation?" Hereby he signified, that other salvation was no great thing. Well too did he add the "So great." For not from wars (he saith) will He now rescue us, nor bestow on us the earth and the good things that are in the earth, but it will be the dissolution of death, the destruction of the devil, the kingdom of Heaven, everlasting life. For all these things he hath briefly expressed, by saying, "if we neglect so great salvation."
[7.] Then he subjoins what makes this worthy of belief. "Which at the first began to be spoken by the Lord": that is, had its beginning from the fountain itself. It was not a man who brought it over into the earth, nor any created power, but the Only-Begotten Himself.
"And was confirmed unto us by them that heard [Him]." What is"confirmed"? It was believed, or, it came to pass. For (he saith) we have the earnest; that is, it hath not been extinguished, it hath not ceased, but it is strong and prevaileth. And the cause is, the Divine power works therein. It means they who heard from the Lord, themselves confirmed us. This is a great thing and trustworthy: which also Luke saith in the beginning of his Gospel, "As they delivered unto us, which from the beginning were eyewitnesses and ministers of the Word." (Luke i. 2.)
How then was it confirmed? What if those that heard were forgers? saith some one. This objection then he overthrows, and shows that the grace was not human. If they had gone astray, God would not have borne witness to them; for he subjoined (ver. 4), "God also bearing witness with them." Both they indeed bear witness, and God beareth witness too. How doth He bear witness? not by word or by voice, (though this also would have been worthy of belief): but how? "By signs, and wonders, and divers miracles." (Well said he, "divers miracles," declaring the abundance of the gifts: which was not so in the former dispensation, neither so great signs and so various.) That is, we did not believe them simply, but through signs and wonders: wherefore we believe not them, but God Himself.
"And by gifts of the Holy Ghost, according to His own will."
What then, if wizards also do signs, and the Jews said that He "cast out devils through Beelzebub"? (Luke xi. 15.) But they donot such kind of signs: therefore said he "divers miracles": for those others were not miracles, [or powers, ] but weakness and fancy, and things altogether vain. Wherefore he said, "by gifts of the Holy Ghost according to His own will."
[8.] Here he seems to me to intimate something further. For it is not likely there were many there who had gifts, but that these had failed, upon their becoming more slothful. In order then that even in this he might comfort them, and not leave them to fall away, he referred all to the will of God. He knows (he says) what is expedient, and for whom, and apportions His grace accordingly. Which also he [Paul] does in the Epistle to the Corinthians, saying, "God hath set every one of us, as it pleased Him." (1 Cor. xii. 18.) And again, "The manifestation of the Spirit is given to every man to profit withal." (1 Cor. xii. 7.)
"According to His will." He shows that the gift is according to the will of the Father. But oftentimes on account of their unclean and slothful life many have not received a gift, and sometimes also those whose life is good and pure have not received one. Why, I pray you? Lest they might be made haughty, that they might not be puffed up, that they might not grow more negligent, that they might not be more excited. For if even without a gift, the mere consciousness of a pure life be sufficient to lift a man up, much more when the grace is added also. Wherefore to the humble, to the simple, it was rather given, and especially to the simple: for it is said, "in singleness and gladness of heart." (Acts ii. 46.) Yea, and hereby also he rather urged them on, and if they were growing negligent gave them a spur. For the humble, and he who imagines no great things concerning himself, becomes more earnest when he has received a gift, in that he has obtained what is beyond his deserts, and thinks that he is not worthy thereof. But he who thinks he hath done well, reckoning it to be his due, is puffed up. Wherefore God dispenseth this profitably: which one may see taking place also in the Church: for one hath the word of teaching, another hath not power to open his mouth. Let not this man (he says) be grieved because of this. For "the manifestation of the Spirit is given to every man to profit withal." (1 Cor. xii. 7.) For if a man that is an householder knoweth to whom he should entrust anything, much more God, who understands the mind of men, "who knoweth all things or ever they come into being." One thing only is worthy of grief, Sin: there is nothing else.
Say not, Wherefore have I not riches? or, If I had, I would give to the poor. Thou knowest not, if thou hadst them, whether thou wouldest not the rather be covetous. For now indeed thou sayest these things, but being put to the trial thou wouldest be different. Since also when we are satisfied, we think that we are able to fast; but when we have gone without a little space, other thoughts come into us. Again, when we are out of the way of strong drink, we think ourselves able to master our appetite, but no longer so, when we are caught by it.
Say not, Wherefore had I not the gift of teaching? or, If I had it, I should have edified innumerable souls. Thou knowest not, if thou hadst it, whether it would not be to thy condemnation,-whether envy, whether sloth, would not have disposed thee to hide thy talent. Now, indeed, thou art now free from all these, and though thou give not "the portion of meat" (Luke xii. 42), thou art not called to account: but then, thou wouldest have been responsible for many.
[9.] And besides, neither now art thou without the gift. Show in the little, what thou wouldst have been, if thou hadst had the other. "For if" (he says) "ye are not faithful in that which is little, how shall any one give you that which is great?" (Luke xvi. 11.) Give such proof as did the widow; she had two farthings, and she cast in all, whatsoever she possessed.
Dost thou seek riches? Prove that thou thinkest lightly of the few things, that I may trust thee also concerning the many things. But if thou dost not think lightly even of these, much less wilt thou do so of the other.
Again, in speech, prove that thou canst use fitly exhortation and counsel. Hast thou not external eloquence? hast thou not store of thoughts? But nevertheless thou knowest these common things. Thou hast a child, thou hast a neighbor, thou hast a friend, thou hast a brother, thou hast kinsmen. And though publicly before the Church, thou art not able to draw out a long discourse, these thou canst exhort in private. Here, there is no need of rhetoric, nor of elaborate discourse: prove in these, that if thou hadst skill of speech, thou wouldest not have neglected it. But if in the small matter thou art not in earnest, how shall I trust thee concerning the great?
For, that every man can do this, hear what Paul saith, how he charged even lay people; "Edify," he says, "one another, as also ye do." (1 Thess. v. 11.) And, "Comfort one another with these words." (1 Thess. iv. 18.) God knoweth how He should distribute to every man. Art thou better than Moses? hear how he shrinks from the hardship. "Am I," saith he, "able to bear them? for Thou saidst to me, Bear them up, as a nursing-father would bear up the sucking-child." (Num. xi. 12.) What then did God? He took of his spirit and gave unto the others, showing that neither when he bare them was the gift his own, but of the Spirit. If thou hadst had the gift, thou wouldst perchance have been lifted up, perchance wouldst thou have been turned out of the way. Thou knowest not thyself as God knoweth thee. Let us not say, To what end is that? on what account is this? When God dispenseth, let us not demand an account of Him: for this [is] of the uttermost impiety and folly. We are slaves, and slaves far apart from our Master, knowing not even the things which are before us.
[10.] Let us not then busy ourselves about the counsel of God, but whatsoever He hath given, this let us guard, though it be small, though it be the lowest, and we shall be altogether approved. Or rather, none of the gifts of God is small: art thou grieved because thou hast not the gift of teaching? Then tell me, which seems to you the greater, to have the gift of teaching, or the gift of driving away diseases? Doubtless the latter. But what? Tell me; doth it not seem to thee greater to give eyes to the blind than even to drive away diseases? But what? Tell me; doth it not seem to thee greater to raise the dead than to give eyes to the blind? What again, tell me; doth it not seem to thee greater to do this by shadows and napkins, than by a word? Tell me then, which wouldst thou? Raise the dead with shadows and napkins, orhave the gift of teaching? Doubtless thou wilt say the former, to raise the dead with shadows and napkins. If then I should show to thee, that there is another gift far greater than this, and that thou dost not receive it when it is in thypower to receive it, art not thou justly deprived of those others? And this gift not one or two, but all may have. I know that ye open wide your mouths and are amazed, at being to hear that it is in your power to have a greater gift than raising the dead, and giving eyes to the blind, doing the same things which were done in the time of the Apostles. And it seems to you past belief.
What then is this gift? charity. Nay, believe me; for the word is not mine, but Christ's speaking by Paul. For what saith he? "Covet earnestly the best gifts: and yet show I unto you a more excellent way." (1 Cor. xii. 31.) What is this, "yet more excellent"? What he means is this. The Corinthians were proud over their gifts, and those having tongues, the least gift, were puffed up against the rest. He saith therefore, Do ye by all means desire gifts? I show unto you a way of gifts not merely excelling but far more excellent. Then he saith, "Though I speak with the tongues of Angels, and have not charity, I am nothing. And though I have faith so as to remove mountains, and have not charity, I am nothing." (1 Cor. xiii. 1, 1 Cor. xiii. 2.)
Hast thou seen the gift? Covet earnestly this gift. This is greater than raising the dead. This is far better than all the rest, And that it is so, hear what Christ Himself saith, discoursing with His disciples, "By this shall all men know that ye are My disciples." (John xiii. 35.) And showing how, He mentioned not the miracles, but what? "If ye have love one with another." And again He saith to the Father, "Hereby shall they know that Thou hast sent Me, if they be one." (John xvii. 21.) And He said to His disciples, "A new commandment I give to you, that ye love one another." (John xiii. 34.) Such an one therefore is more venerable and glorious than those who raise the dead; with reason. For that indeed is wholly of God's grace, but this, of thine own earnestness also. This is of one who is a Christian indeed: this shows the disciple of Christ, the crucified, the man that hath nothing common with earth. Without this, not even martyrdom can profit.
And as a proof, see this plainly. The blessed Paul took two of the highest virtues, or rather three; namely, those which consist in miracles, in knowledge, in life. And without this the others, he said, are nothing. And I will say how these are nothing. "Though I give my goods to feed the poor," he says, "and have not charity, I am nothing." (1 Cor. xiii. 3.) For it is possible not to be charitable even when one feeds the poor and exhausts one's means.
[11.] And indeed these things have been sufficiently declared by us, in the place concerning Charity: and thither we refer the readers. Meanwhile, as I was saying, let us covet earnestly the Gift, let us love one another; and we shall need nothing else for the perfect acquisition of virtue, but all will be easy to us without toils and we shall do all perfectly with much diligence.
But see, even now, it is said, we love one another. For one man hath two friends, and another three. But this is not to love for God's sake, but for the sake of being beloved. But to love for God's sake hath not this as its principle of Love; but such an one will be disposed towards all men as towards brethren; loving those that are of the same faith as being true brothers; heretics and Heathen and Jews, brothers indeed by nature, but vile and unprofitable,-pitying and wearing himself out and weeping for them. Herein we shall be like God if we love all men, even our enemies; not, if we work miracles. For we regard even God with admiration when He worketh wonders, yet much more, when He showeth love towards man, when He is long-suffering. If then even in God this is worthy of much admiration, much more in men is it evident that this rendereth us admirable.
This then let us zealously seek after: and we shall be no way inferior to Paul and Peter and those who have raised innumerable dead, though we may not be able to drive away a fever. But without this [Love]; though we should work greater miracles even than the Apostles themselves, though we should expose ourselves to innumerable dangers for the faith: there will be to us no profit from any. And these things it is not I that say, but he, the very nourisher of Charity, knoweth these things. To him then let us be obedient; for thus we shall be able to attain to the good things promised, of which may we all be made partakers, by the grace of our Lord Jesus Christ, with whom to the Father with the Holy Ghost, be the glory, now and for ever and world without end. Amen.