words spring not from arrogance, but from his great care towards them; for he calls the
matter a “service” and a “lack,” that they may not be puffed up, but be moderate, nor think
that they have rendered some great thing, but rather be humble-minded.
For we owe the saints a debt, and are not doing them a favor. For as supplies are due
by those who are in peace and not engaged in war to such as stand in the army and fight
(for these stand on their behoof), thus too is it here. For if Paul had not taught, who would
have cast him into prison? Wherefore we ought to minister to the Saints. For is it not absurd
to contribute to an earthly king, when engaged in war, all that he wants, as clothing and
food, not according to his need alone, but abundantly, whilst to the King of Heaven, when
engaged in war, and contending against far more bitter foes (for it is written, “our wrestling
is not against flesh and blood”) (Eph. vi. 12.), we will not supply urgent necessity? What
folly is this! What ingratitude! What base love of gain! But, as it seems, the fear of man has
greater force with us than hell, and the future torments. For this cause, in truth, all things
are turned upside down; for political affairs are daily accomplished with much earnestness,
and one must not be left behind, whilst of spiritual things there is no account taken at all;
but the things which are demanded of us of necessity, and with compulsion, as though we
were slaves, and against our wills, are laid down by us with much readiness, while such as
are asked from willing minds, and as if from free men, are again deficient. I speak not against
all, but against those who are behindhand with these supplies. For might not God have made
these contributions compulsory? Yet He would not, for He has more care of you than of
those whom you support. Wherefore He would not that you should contribute of necessity,
since there is no recompense. And yet many of those who stand here are lower minded646
than the Jews. Consider how great things the Jews gave, tithes,647 first-fruits, tithes again,
and again other tithes, and besides this thirteenths, and the shekel, and no one said, how
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much they devour; for the more they receive, the greater is the reward. They say not, They
receive much, they are gluttons; which words I hear now from some. They for their part,
while they are building houses, and buying estates, still think they have nothing; but if any
priest is clothed in dress more bright than usual, and enjoys more than what is necessary
for his sustenance, or has an attendant, that he may not be forced himself to act unbecom-
ingly, they set the matter down for riches. And in truth we are rich even at this rate, and
they admit it against their will; for we, though we have but little, are rich, whilst they, though
they get everything about them, are poor.
How far shall our folly extend? does it not suffice to our punishment that we do no good
deed, but must we add to it the punishment of evil speaking? For if what he has were your
646 ταπεινότεροι, in a bad sense.
647 Lev. xxvii. 30–32. Deut. xiv. 22, 28; xxvi. 12. Of the shekel, see on St. Matt. Hom. lviii. init., where he says
it was paid by all the first-born. He is probably mistaken, as St. Peter paid it, though he was a younger brother.
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Philippians 2:19-21