Homilies on First Corinthians

^9. “And such were some of you: but you were washed, but you were sanctified.”

In a way to abash them exceedingly, he adds this: as if he said, Consider from what evils God delivered us; how great an experiment and demonstration of loving-kindness He afforded us! He did not limit His redemption to mere deliverance, but greatly extended the benefit: for He also made you clean. Was this then all? Nay: but He also “sanctified.” Nor even is this all: He also “justified.” Yet even bare deliverance from our sins were a great gift: but now He also filled you with countless blessing. And this He has done, “In the Name of our Lord Jesus Christ;” not in this name or in that: yea also, “In the Spirit of our God.”

Knowing therefore these things, beloved, and bearing in mind the greatness of the blessing which has been wrought, let us both continue to live soberly, being pure from all things that have been enumerated; and let us avoid the tribunals which are in the forums of the Gentiles; and the noble birth which God has freely given us, the same let us preserve to the end. For think how full of shame it is that a Greek should take his seat and deal out justice to you.

But you will say, what if he that is within judge contrary to the law? Why should he? Tell me. For I would know by what kind of laws the Greek administers justice, and by what the Christian? Is it not quite plain that the laws of men are the rule of the Greek, but those of God, of the Christian? Surely then with the latter there is greater chance of justice, seeing that these laws are even sent from heaven. For in regard to those without, besides what has been said, there are many other things also to suspect; talent in speakers and corruption in magistrates and many other things which are the ruin of justice. But with us, nothing of this sort.

“What then,” you will say, if the adversary be one in high place? Well, for this reason more than all one ought to go to law in Christian courts: for in the courts without he will get the better of you at all events. “But what if he acquiesce not, but both despise those within and forcibly drag the course without?” Better were it to submit willingly to what you are likely to endure by compulsion, and not go to law, that you may have also a reward. For, “If any one will go to law with you, and take away your coat, you shall let him have your cloak also:” and, “Agree with your adversary quickly, while you are with him in the way.” And why need I speak of our rules? For even the pleaders in the heathen courts very often tell us this, saying, “it were better to make up matters out of court.” But, O wealth, or rather, O the absurd love of wealth! It subverts all things and casts them down; and all things are to the many an idle tale and fables because of money! Now that those who give trouble to courts of laws should be worldly men is no marvel: but that many of those who have bid farewell to the world should do the very same, this is a thing from which all pardon is cut off. For if you choose to see how far you should keep from this sort of need, I mean that of the tribunals, by rule of the Scripture, and to learn for whom the laws are appointed, hear what Paul says; “For a righteous man law is not made, but for the lawless, and unruly.” And if he says these things about the Mosaic Law, much more about the laws of the heathen.

10. Now then, if you commit injustice, it is plain that you cannot be righteous: but if you are injured and bear it, (for this is a special mark of a righteous man,) you have no need of the laws which are without. “How then,” say you, “shall I be able to bear it when injured?” And yet Christ has commanded something even more than this. For not only has he commanded you when injured to bear it, but even to give abundantly more to the wrong-doer; and in your zeal for suffering ill to surpass his eagerness for doing it. For he said not, “to him that will sue you at law, and take away your coat, give your coat,” but, “together with that give also your cloak.” But I bid you overcome him, says He, by suffering, not by doing, evil: for this is the certain and splendid victory. Wherefore also Paul goes on to say, Now then it is altogether a defect in (ἥττημα rec. vers. “a fault.”) you that you have lawsuits one with another. And, “Wherefore do ye not rather take wrong?” For that the injured person overcomes, rather than he who cannot endure being injured, this I will make evident to you. He that cannot endure injury, though he force the other into court and gain the verdict, yet is he then most of all defeated. For that which he would not, he has suffered; in that the adversary has compelled him both to feel pain and to go to law. For what is it to the point that you have prevailed? And what, that you have recovered all the money? You have in the meanwhile borne what you did not desire, having been compelled to decide the matter by law. But if you endure the injustice, you overcome; deprived indeed of the money, but not at all of the victory which is annexed to such self-command. For the other had no power to oblige you to do what you did not like.

And to show that this is true; tell me, which conquered at the dunghill? Which was defeated? Job who was stripped of all, or the devil who stripped him of all? Evidently the devil who stripped him of all. Whom do we admire for the victory, the devil that smote, or Job that was smitten? Clearly, Job. And yet he could not retain his perishing wealth nor save his children. Why speak I of riches and children? He could not insure to himself bodily health. Yet nevertheless this is the conqueror, he that lost all that he had. His riches indeed he could not keep; but his piety he kept with all strictness. “But his children when perishing he could not help.” And what then? Since what happened both made them more glorious, and besides in this way he protected himself against the despiteful usage. Now had he not have suffered ill and been wronged of the devil, he would not have gained that signal victory. Had it been an evil thing to suffer wrong, God would not have enjoined it upon us: for God enjoins not evil things. What, know ye not that He is the God of Glory? That it could not be His will to encompass us with shame and ridicule and loss, but to introduce (προξενῆσαι) us to the contrary of these? Therefore He commands us to suffer wrong, and does all to withdraw us from worldly things, and to convince us what is glory, and what shame; what loss, and what gain.

“But it is hard to suffer wrong and be spitefully entreated.” Nay, O man, it is not, it is not hard. How long will your heart be fluttering about things present? For God, you may be sure, would not have commanded this, had it been hard. Just consider. The wrong-doer goes his way with the money, but with an evil conscience besides: the receiver of the wrong, defrauded indeed of some money, but enriched with confidence towards God; an acquisition more valuable than countless treasures.

11. Knowing these things, therefore, let us of our free choice go on strict principles, and not be like the unwise, who think that they are then not wronged, when their suffering wrong is the result of a trial. But, quite on the contrary, that is the greatest harm; and so in every case when we exercise self-restraint in these matters, not willingly, but after being worsted in that other quarter. For it is no advantage that a man defeated in a trial endures it; for it becomes thenceforth a matter of necessity. What then is the splendid victory? When you look down on it: when you refuse to go to law.