Church Fathers: Nicene Fathers Vol 12: 112.02.04 Homily IV-V

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Church Fathers: Nicene Fathers Vol 12: 112.02.04 Homily IV-V



TOPIC: Nicene Fathers Vol 12 (Other Topics in this Collection)
SUBJECT: 112.02.04 Homily IV-V

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Homily IV

2 Corinthians chapter 1, verse 23But I call God for a witness upon my soul, that to spare you I forbare to come unto Corinth.

What sayest thou, O blessed Paul? To spare them thou camest not to Corinth? Surely thou presentest us with something of a contradiction. For a little above thou saidst that thou therefore camest not, because thou purposest not according to the flesh nor art thine own master, but art led about every where by the authority of the Spirit, and didst set forth thine afflictions. But here thou sayest it was thine own act that thou camest not, and not from the authority of the Spirit; for he saith, "To spare you I forbare to come to Corinth." What then is one to say? either, that this too was itself of the Spirit, and that he himself wished to come but the Spirit suggested to him not to do so, urging the motive of sparing them; or else, that he is speaking of some other coming, and would signify that before he wrote the former Epistle he was minded to come, and for love's sake restrained himself lest he should find them yet unamended. Perhaps also, after the second Epistle though the Spirit no longer forbade him to go, he involuntarily stayed away for this reason. And this suspicion is the more probable, that in thefirst instance the Spirit forbade him: but afterwards upon his own conviction also that this was more advisable, he stayed away.

And observe, I pray you, how he remembers again his own custom, (which I shall never cease to observe,) of making what seems against him tell in his favor. For since it was natural for them to respect this and say, `It was because thou hatedst us, thou wouldest not come unto us,' he shows on the contrary, that the cause for which he would not come was that he loved them.

What is the expression, "to spare you?" I heard, he saith, that some among you had committed fornication; I would not therefore come and make you sorry: for had I come, I must needs have enquired into the matter, and prosecuted and punished, and exacted justice from many. I judged it then better to be away and to give opportunity for repentance, than to be with you and to prosecute, and be still more incensed. For towards the end of this Epistle he hath plainly declared it, saying, "I fear lest when I come, my God should humble me before you, and that I should mourn for many of them that have sinned heretofore, and repented not of the lasciviousness and uncleanness which they committed." (2 Corinthians chapter 12, verse 20 and 2 Corinthians chapter 12, verse 21) This therefore here also he intimates, and he saith it indeed as in his own defence; yet rebuketh them most severely and putteth them in fear; for he implied that they were open to punishment, and will also have somewhat to suffer, unless they be quickly reformed. And he says the same thing again at the end of the Epistle thus; "If I come again, I will not spare." (2 Corinthians chapter 13, verse 2) Only there he says it more plainly: but here, as it was the proem, he does not say it so but in a repressed tone; nor is he content even with this, but he softens it down, applying a corrective. For seeing the expression was that of one asserting great authority, (for a man spares those whom he has also power to punish,) in order to relieve it, and draw a shade over what seems harsh, he saith,

Ver. 24. "Not for that we have lordship over your faith."

That is, I did not therefore say, "To spare you I came not," as lording it over you. Again, he said not you, but "your faith," which was at once gentler and truer. For him that hath no mind to believe, who hath power to compel?

"But are helpers of your joy."

For since, saith he, your joy is ours, I came not, that I might not plunge you into sorrow and increase my own despondency; but I stayed away that ye being reformed by the threat might be made glad. For we do every thing in order to your joy, and give diligence in this behalf, because we are ourselves partakers of it. "For by faith ye stand."

Behold him again speaking repressedly. For he was afraid to rebuke them again; since he had handled them severely in the former Epistle, and they had made some reformation. And if, now that they were reformed, they again received the same reproof, this was likely to throw them back. Whence this Epistle is much gentler than the former.

Chap. ii. 1. "But I determined for myself that I would not come again to you with sorrow."

The expression "again" proves that he had already been made sorry from thence, and whilst he seems to be speaking in his own defence he covertly rebukes them. Now if they had both already made him sorry and were about again to make him sorry, consider how great the displeasure was likely to be. But he saith not thus, `Ye made me sorry,' but turns the expression differently yet implying the very same thing thus, `For this cause I came not that I might not make you sorry:' which has the same force as what I said, but is more palatable.

[2.] Ver. 2. "For if I make you sorry, who then is he that maketh me glad, but he that is made sorry by me?"

What is this consequence? A very just one indeed. For observe, I would not, he saith, come unto you, lest I should increase your sorrow, rebuking, showing anger and disgust. Then seeing that even this was strong and implied accusation that they so lived as to make Paul sorry, he applies a corrective in the words, "For if I make you sorry, who then is he that maketh me glad, but he that is made sorry by me?"

What he saith is of this kind. `Even though I were to be in sorrow, being compelled to rebuke you and to see you sorry, still nevertheless this very thing would have made me glad. For this is a proof of the greatest love, that you hold me in such esteem as to be hurt at my being displeased with you.'

Behold too his prudence. Their doing what all disciples do, namely, smarting and feeling it when rebuked, he produces as an instance of their gratifying him; for, saith he, `No man maketh me so glad as he that giveth heed to my words, and is sorry when he seeth me angry.'

Yet what followed naturally was to say, `For if I make you sorry, who then is he that can make you glad?' But he doth not say this, but turns his speech back again, dealing tenderly with them, and says, `Though I make you sorry, even herein ye bestow on me a very great favor in that ye are hurt at what I say.'

Ver. 3. "And I wrote this very thing unto you."

What? That for this cause I came not, to spare you. When wrote he? In the former Epistle when he said, "I do not wish to see you now by the way?" (1 Corinthians chapter 16, verse 7.) I think not; but in this Epistle when he said, "Lest when I come again, my God should humble me before you." (2 Corinthians chapter 12, verse 21) I have written then towards the end this same, saith he, "lest when I come, my God will humble me, and I should mourn for many of them that have sinned heretofore."

But why didst thou write? "Lest when I came I should have sorrow from them of whom I ought to rejoice, having confidence in you all, that my joy is the joy of you all?" For whereas he said he was made glad by their sorrow, and this was too arrogant and harsh, again he gave it a different turn and softened it by what he subjoined. For, he saith, I therefore wrote unto you before, that I might not with anguish find you unreformed; and I said this, "lest I should have sorrow," out of regard not to my own interest but yours. For I know that if ye see me rejoicing ye rejoice, and if ye behold me sad ye are sad. Observe therefore again the connection of what he said; for so his words will be more easy to understand. I came not, he says, lest I should cause you sorrow when finding you unreformed. And this I did, not studying my own advantage, but yours. For as to myself, when ye are made sorry I receive no little pleasure, seeing that you care so much about me as to be sorry and distressed at my being displeased. "For who is he that maketh me glad, but he that is made sorry by me." However, though it be so with myself, yet because I study your advantage, I wrote this same thing to you that I might not be made sorry, herein also again studying not my advantage, but yours; for I know, that were ye to see me sad, ye also would be sorry; as also ye are glad when ye see me rejoicing. Observe now his prudence. He said, I came not, that I might not make you sorry; although, saith be, this makes me glad. Then, lest he should seem to take pleasure in their pain, he saith, In this respect I am glad inasmuch as I make you feel, for in another respect I am sorry in that I am compelled to make those sorry who love me so much, not only by this rebuke, but also by being myself in sorrow and by this means causing you fresh sorrow.

But observe how he puts this so as to mingle praise; saying, "from them of whom I ought to rejoice," for these are the words of one testifying kindred and much tender affection; as if one were speaking of sons on whom he had bestowed many benefits and for whom he had toiled. If then for this I write and come not; it is with weighty meaning I come not, and not because I feel hate or aversion, but rather exceeding love.

[3.] Next, whereas he said, he that makes me sorry makes me glad; lest they should say `this then is what thou studiest, that thou mightest be made glad and mightest exhibit to all the extent of thy power;' he added,

Ver. 4. "For out of much affliction and anguish of heart I wrote unto you with many tears, not that ye should be made sorry, but that ye might know the love which I have more abundantly unto you."

What more tenderly affectioned than this man's spirit is? for he showeth himself to have been not less pained than they who had sinned, but even much more. For he saith not "out of affliction" merely, but "out of much," nor "with tears," but "with many tears" and "anguish of heart," that is, I was suffocated, I was choked with despondency; and when I could no longer endure the cloud of despondency," I wrote unto you: not that ye should be grieved, but that ye might know the love," saith he, "which I have more abundantly unto you." And yet what naturally followed was to say, not that ye might be grieved, but that ye might be corrected: (for indeed with this purpose he wrote.) This however he doth not say, but, (more to sweeten his words, and win them to a greater affection,) he puts this for it, showing that he doth all from love. And he saith not simply "the love," but "which I have more abundantly unto you." For hereby also he desires to win them, by showing that he loveth them more than all and feels towards them as to chosen disciples. Whence he saith, "Even if I be not an Apostle unto others, yet at least I am to you;" (1 Corinthians chapter 9, verse 2) and, "Though ye have many tutors, yet have ye not many fathers; "(1 Corinthians chapter 4, verse 15) and again, "By the grace of God we behaved ourselves in the world, and more abundantly to you ward;" (2 Corinthians chapter 1, verse 12) and farther on, "Though the more abundantly I love you, the less I be loved;" and here "Which I have more abundantly unto you;" (2 Corinthians chapter 12, verse 15) So that if my words were full of anger, yet out of much love and sadness was the anger; and whilst writing the Epistle, I suffered, I was pained, not because ye had sinned only, but also because I was compelled to make you sorry. And this itself was out of love. Just as a father whose legitimate son is afflicted with a gangrene, being compelled to use the knife and cautery, is pained on both accounts, that he isdiseased and that he is compelled to use theknife to him. So that what ye consider a signof hating you was indeed a sign of excessivelove. And if to have made you sorry was out of love, much more my gladness at that sorrow.

[4.] Having made this defence of himself, (for he frequently defends himself, withoutbeing ashamed; for if God doth so, saying, "O My people, what have I done unto thee?" (Micah chapter 6, verse 3.) much more might Paul,) having, I say, made this defence of himself, and being now about to pass on to the plea for him who had committed fornication, in order that they might not be distracted as at receiving contradictory commands, nor take to cavilling because he it was who both then was angry and was now commanding to forgive him, see how he provided for this beforehand, both by what he hassaid and what he is going to say. For what saith he?

Ver. 5. "But if any hath caused sorrow, he hath caused sorrow not to me."

Having first praised them as feeling joy andsorrow for the same things as himself, he then strikes into the subject of this person, having said first, "my joy is the joy of you all." But if my joy is the joy of you all, need is that you should also now feel pleasure with me, as ye then were pained with me: for both in that ye were made sorry, ye made me glad; and now in that ye rejoice, (if as I suppose ye shall feel pleasure,) ye will do the same. He said not, my sorrow is the sorrow of you all; but having established this in the rest of what he said, he has now put forward that only which he most desired, namely, the joy: saying, my joy is the joy of you all. Then, he makes mention also of the former matter, saying,

"But if any hath caused sorrow he hath caused sorrow not to me, but in part (that I press not too heavily) to you all."

I know, he saith, that ye shared in my anger and indignation against him that had committed fornication, and that what had taken place grieved in part all of you. And therefore said I "in part," not as though ye were less hurt than I, but that I might not weigh down him that had committed fornication. He did not then grieve me only but you also equally, even though to spare him I said, "in part." Seest thou how at once he moderated their anger, by declaring that they shared also in his indignation.

Ver. 6. "Sufficient to such a one is this punishment which was inflicted by the many"

And he saith not "to him that hath committed fornication," but here again "to such a one," as also in the former Epistle. Not however for the same reason; but there out of shame, here out of mercy. Wherefore he no where subsequently so much as mentions the crime; for it was time now to excuse.

Ver. 7. "So that contrariwise ye should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his overmuch sorrow."

He bids them not only take off the censure: but, besides, restores him to his former estate; for if one let go him that hath been scourged and heal him not, he hath done nothing. And see how him too he keeps down lest he should be rendered worse by the forgiveness. For though he had both confessed and repented, he makes it manifest that he obtaineth remission not so much by his penitence as by this free gift. Wherefore he saith, "to forgive him and to comfort him," and what follows again makes the same thing plain. `For' saith he, `it is not because he is worthy, not because he has shown sufficient penitence; but because he is weak, it is for this I request it.' Whence also he added, "lest by any means such a one should be swallowed up with overmuch sorrow." And this is both as testifying to his deep repentance and as not allowing him to fall into despair .

But what means this, "swallowed up?" Either doing as Judas did, or even in living becoming worse. For, saith he, if he should rush away from longer enduring the anguish of this lengthened censure, perchance also despairing he will either come to hang himself, or fall into greater crimes afterwards. One ought then to take steps beforehand, lest the sore become too hard to deal with; and lest what we have well done we lose by want of moderation.

Now this he said, (as I have already observed,) both to keep him low, and to teach him not to be over-listless after this restoration. For, not as one who has washed all quite away; but as fearing lest he should work aught of deeper mischief, I have received him, he saith. Whence we learn that we must determine the penance, not only by the nature of the sins, but by the disposition and habit of them that sin. As the Apostle did in that instance. For he feared his weakness, and therefore said, "lest he be swallowed up,"as though by a wild beast, by a storm, by a billow.

Ver. 8. "Wherefore I beseech you."

He no longer commands but beseeches, not as a teacher but as an equal; and having seated them on the judgment seat he placed himself in the rank of an advocate; for having succeeded in his object, for joy he adopts without restraint the tone of supplication. And what can it be that thou beseechest?Tell me.

"To confirm your love toward him."

That is, `make it strong,' not simply have intercourse with him, nor any how. Herein, again, he bears testimony to their virtue as very great; since they who were so friendly and so applauded him as even to be puffed up, were so estranged that Paul takes such pains to make them confirm their love towards him. Herein is excellence of disciples, herein excellence of teachers; that they should so obey the rein, he so manage their motions. If this were so even now, they who sin would not have transgressed senselessly. For one ought neither to love carelessly, nor to be estranged without some reason.

[5.] Ver. 9. "For to this end also did I write to you, that I might know the proof of you, whether ye are obedient in all things;" I not only in cutting off but also in reuniting. Seest thou how here again he brings the danger to their doors. For as when he sinned, he alarmed their minds, except they should cut him off, saying, "A little leaven leaventh the whole lump," (1 Corinthians chapter 5, verse 6) and several other things; so here too again he confronts them with the fear of disobedience, as good as saying, `As then ye had to consult not for him, but for yourselves too, so now must ye not less for yourselves than for him; lest ye seem to be of such as love contention and have not human sensibilities, and not to be in all things obedient. And hence he saith, "For to this end also did I write to you, that I might know the proof of you, whether ye are obedient in all things."

For the former instance might have seemed to proceed even of envy and malice, but this shows very especially the obedience to be pure, and whether ye are apt unto loving kindness. For this is the test of right minded disciples; if they obey not only when ordered to do certain things, but when the contrary also. Therefore he said, "in all things," showing that if they disobey, they disgrace not him so much as themselves, earning the character of lovers of contention; and he doth this that hence also he may drive them to obey. Whence also he saith, "For to this end did I write to you;" and yet he wrote not for this end, but he saith so in order to win them. For the leading object was the salvation of that person. But where it does no harm, he also gratifies them. And by saying, "In all things," he again praises them, recalling to memory and bringing forth to view their former obedience.

Ver. 10. "To whom ye forgive any thing, I forgive also."

Seest thou how again he assigns the second part to himself, showing them as beginning, himself following. This is the way to soften an exasperated, to compose a contentious spirit. Then lest he should make them careless, as though they were arbiters, and they should refuse forgiveness; he again constrains them unto this, saying, that himself also had forgiven him.

"For what I also have forgiven, if I haveforgiven any thing, for your sakes have I forgiven it." For, this very thing I have donefor your sakes, he saith. And as when he commanded them to cut him off, he left not with them the power to forgive, saying, "I have judged already to deliver such an one unto Satan," (1 Corinthians chapter 5, verse 3 and 1 Corinthians chapter 5, verse 5) and again made them partners in his decision saying, "ye being gathered together to deliver him," (ib. 4, 5.) (thereby securing two most important things, viz., that the sentence should be passed; yet not without their consent, lest herein he might seem to hurt them;) and neither himself alone pronounces it, lest they should consider him self-willed, and themselves to be overlooked, nor yet leaves all to them, lest when possessed of the power they should deal treacherously with the offender by unseasonably forgiving him: so also doth he here, saying, 'I have already forgiven, who in the former Epistle had already judged.' Then lest they should be hurt, as though overlooked, he adds, "for your sakes." What then? did he for men's sake pardon? No; for on this account he added, "In the person of Christ."

What is "in the person of Christ?" Either he means according to [the will of] God, or unto the glory of Christ.

Ver. 11. "That no advantage may be gained over us by Satan: for we are not ignorant of his devices."

Seest thou how he both committeth the power to them and again taketh away that by that he may soften them, by this eradicate their self will. But this is not all that he provides for by this, but shows also that should they be disobedient the harm would reach to all, just as he did at the outset also. For then too he said, "A little leaven leaveneth the whole lump." (1 Corinthians chapter 5, verse 6) And here again, "Lest Satan should get an advantage of us." And throughout, he maketh this forgiveness the joint act of himself and them. Consider it from the first. "But if any," saith he, "have caused sorrow he hath caused sorrow not to me, but in part (that I press not too heavily) to you all." Then again, "Sufficient to such a one is this punishment which was" inflicted by the "many." This is his own decision and opinion. He rested not however with this decision, but again makes them partners saying, "So that contrariwise ye should rather forgive" him "and comfort" him. "Wherefore I beseech you to confirm your love towards him." Having thus again made the whole their act, he passes to his own authority, saying, "For to this end did I write unto you, that I might know the proof of you, whether ye are obedient in all things." Then, again, he makes the favor theirs, saying, "To whom ye forgive anything." Then, his own, "I" forgive "also:" saying, "if I have forgiven anything, it is for your sakes." Then both theirs and his, "For," saith he, "if I have forgiven any thing, for your sakes forgave I it in the person of Christ," either [that is] for the glory of Christ, or as though Christ commanding this also, which was most effectual to prevail with them. For after this they would have feared not to grant that which tended to His glory and which He willed. Then again he signifieth the common harm should they disobey, when he saith, "Lest Satan should get an advantage of us;" well naming it, getting advantage. For he no more takes his own, but violently seizeth ours, for he is reformed. And tell me not that this one only becomes the wild beast's prey, but consider this also, that the number of the herd is diminished, and now especially when it might recover what it had lost. "For we are not ignorant of his devices," That he destroys even under the show of piety. For not only by leading into fornication can he destroy, but even by the contrary, the unmeasured sorrow following on the repentance for it. When then besides his own he taketh ours too, when both by bidding to sin, he destroys; and when we bid repent, violently seizeth; how is not this case getting "advantage?" For he is not content with striking down by sin, but even by repentance he doth this except we be vigilant. Wherefore also with reason did he call it getting advantage, when he even conquereth our own weapons. For to take by sin is his proper work; by repentance, however, is no more his; for ours, not his, is that weapon. When then even by this he is able to take, think how disgraceful the defeat, how he will laugh at and run us down as weak and pitiful, ifhe is to subdue us with our own weapons. For it were matter for exceeding scorn and of the last disgrace, that he should inflict wounds on us through our own remedies. Therefore he said, "for we are not ignorant of his devices," exposing his versatility, his craftiness, his evil devices, his malice, his capacity to injure under a show of piety.

[6.] These things then having in mind, let us too never despise any one; nor ever, though we fall into sin, despair; on the other hand, again, let us not be easy-minded afterwards, but, when we transgress, afflict our minds and not merely give vent to words. For I know many who say indeed that they bewail their sins, but do nothing of account. They fast and wear rough garments; but after money are more eager than hucksters, are more the prey of anger than wild beasts, and take more pleasure in detraction than others do in commendations. These things are not repentance, these things are the semblance and shadow only of repentance, not repentance itself. Wherefore in the case of these persons too it is well to say, Take heed "lest Satan should get an advantage of us, for we are not ignorant of his devices;" for some he destroys through sins, others through repentance; but these in yet another way, by suffering them to gain no fruit from repentance. For when he found not how he might destroy them by direct [attack,] he came another road, heightening their toils, whilst robbing them of the fruits, and persuading them, as if they had successfully accomplished all they had to do, therefore to be neglectful of what remains.

That we may not then fruitlessly afflict ourselves, let us address a few words to women of this character; for to women this disorder especially belongs. Praiseworthy indeed is even that which now ye do, your fasting and lying on the ground and ashes; but except the rest be added, these are of no avail. God hath showed how He remitteth sins. Why then forsaking that path, do ye carve another for yourselves. In old time the Ninevites sinned, and they did the things which ye too now are doing. Let us see however what it was that availed them. For as in the case of the sick, physicians apply many remedies; howbeit the man of understanding regardeth not that the sick person has tried thisand that, but what was of service to him; such must be also our inquiry here. What then was it that availed those barbarians? They applied fasting unto the wounds, yea applied extreme fasting, lying on the ground too, putting on of sackcloth, and ashes, and lamentations; they applied also a change of life. Let us then see which of these things made them whole. And whence, saith one, shall we know? If we come to the Physician, if we ask Him: for He will not hide it from us, but will even eagerly disclose it. Rather that none may be ignorant, nor need to ask, He hath even set down in writingthe medicine that restored them. What then is this? "God," saith He, "saw that they turned every one from his evil way, and He repented of the evil that He had said He would do unto them." (Jonah chapter 3, verse 10) He said not, He saw [their] fasting and sackcloth and ashes. And I say not this to overturn fasting, (God forbid!) but to exhort you that with fasting ye do that which is better than fasting, the abstaining from all evil. David also sinned. (2 Samuel chapter 12, verse 17. &c.) Let us see then how he too repented. Three days he sat on ashes. But this he did not for the sin's sake, but for the child's, being as yet stupefied with that affliction. But the sin by other means did he wipe away, by humbleness, contrition of heart, compunction of soul, by falling into the like no more, by remembering it always, by bearing thankfully every thing that befalls him, by sparing those that grieve him, by forbearing to requite those who conspire against him; yea, even preventing those who desire to do this. For instance, when Shimei was bespattering him with reproaches without number (2 Samuel chapter 16, verse 5 and 2 Samuel chapter 16, verse 9) and the captain who was with him was greatly indignant, he said, "Let him curse me, for the Lord hath bidden him:" for he had a contrite and humbled heart, and it was this especially which wiped away his sins. For this is confession, this is repentance. But if whilst we fast we are proud, we have been not only nothing profited but even injured.

[7.] Humble then thine heart, thou too, that thou mayest draw God unto thee. "For the Lord is nigh unto them that are of a contrite heart." (Psalms chapter 33, verse 19.) Seest thou not in the gorgeous houses those who are in disgrace; how they answer not again when even the lower servants insult them, but put up with it because of the disgrace with which their fault hath surrounded them? So do thou too: and if any one revile thee, wax not fierce, but groan, not for the insult, but for that sin which cast thee into disgrace. Groan when thou hast sinned, not because thou art to be punished, (for this is nothing,) but because thou hast offended thy Master, one so gentle, one so kind, one that so loveth thee and longeth for thy salvation as to have given even His Son for thee. For this groan, and do this continually: for this is confession. Be not to-day cheerful, to-morrow of a sad countenance, then again cheerful; but continue ever in mourning and self contrition. For, "Blessed," saith he, "are they that mourn," that is, that do this perpetually. Continue then to do this perpetually, and to take heed to thyself, and to afflict thine heart; as one who had lost a beloved son might mourn. "Rend," saith he, "your hearts, and not your garments." (Joel chapter 2, verse 13) That which is rent will not lift itself on high; that which hath been broken cannot rise up again. Hence one saith, "Rend," and another, "a broken and a contrite heart God will not despise." (Psalms chapter 51, verse 17) Yea, though thou be wise, or wealthy, or a ruler, rend thine heart. Suffer it not to have high thoughts nor to be inflated. For that which is rent is not inflated, and even if there be something to make it rise, from being rent it cannot retain the inflation. So also do thou be humble-minded. Consider that the publican was justified by one word, although that was not humiliation, but a true confession. Now if this hath power so great, how much more humiliation. Remit offences to those who have transgressed against thee, for this too remitteth sins. And concerning the former He saith, "I saw that he went sorrowful, and I healed his ways;" (Isaiah chapter 57, verse 17 and Isaiah chapter 57, verse 18. LXX.) and in Ahab's case, this appeased the wrath of God: (1 Kings chapter 21, verse 29) concerning the latter, "Remit, and it shall be remitted unto you." There is also again another way which bringeth us this medicine; condemning what we have done amiss; for, "Declare thou first thy transgressions, that thou mayest be justified." (Isaiah chapter 43, verse 26. LXX.) And for one in afflictions to give thanks looseth his sins; and almsgiving, which is greater than all.

Reckon up therefore the medicines which heal thy wounds, and apply all unremittingly, humbleness, confession, forgetting wrongs, giving thanks in afflictions, showing mercy both in alms and actions, persevering in prayer. So did the widow propitiate the cruel and unyielding judge. And if she the unjust, much mere thou the gentle. There is yet another way along with these, defending the oppressed; "for," He saith, "judge the fatherless, and plead for the widow; and come, and let us reason together, and though your sins be as scarlet, I will make them white as snow." (Isaiah chapter 1, verse 17 and Isaiah chapter 1, verse 18) What excuse then can we deserve if with so many ways leading us up to heaven, andso many medicines to heal our wounds, even after the Layer we continue where we were. Let us then not only continue so, but let those indeed who have never yet fallen abide in their proper loveliness; yea, rather let them cultivate it more and more, (for these good works, where they find not sins, make the beauty greater:) and let us who in many things have done amiss, in order to the correction of our sins use the means mentioned: that we may stand at the tribunal of Christ with much boldness, whereunto may all we at in through the grace and love towardsmen of or Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, on power, and honor, now and ever, world without end. Amen.



Homily V.

2 Corinthians chapter 2, verse 12 and 2 Corinthians chapter 2, verse 13. Now when I came to Troas for the gospel of Christ, and when a door was opened unto me in the Lord, I had no relief for my spirit, because I found not Titus my brother.

These words seem on the one hand to be unworthy of Paul, if because of a brother's absence he threw away so great an opportunity of saving; and on the other, to hang apart from the context. What then? Will ye that we should first prove that they hang upon the context, or, that he hath said nothing unworthy of himself? As I think, the second, for so the other point also will be easier and clearer.

How then do these (words) hang upon those before them? Let us recall to mind what those were, and so we shall perceive this. What then were those before? What he said at the beginning. "I would not have you," saith he, "ignorant concerning our affliction which befell us in Asia, that we were weighed down exceedingly, beyond our power." (2 Corinthians chapter 1, verse 8) Now having shown the manner of his deliverance, and inserted the intermediate matter, he is of necessity led to teach them again that in yet another way he had been afflicted. How, and in what way? In not finding Titus. (vii. 6; viii. 6, 16, 22, 23, xii. 18.) Fearful indeed, and enough to prostrate the soul, is it even to endure trials; but when there is none to comfort and that can help to bear the burden, the tempest becometh greater. Now Titus is he, whom further on he speaks of as having come to him from them, and of whom he runs through many and great praises, and whom he said he had sent. With the view then of showing that in this point also he had been afflicted for their sakes, he said these things.

That the words then in question hang on what went before is from all this plain. And I will attempt to prove also that they are not unworthy of Paul. For He doth not say that the absence of Titus impeded the salvation of those who were about to come over, nor yet that he neglected those that believed on this account, but that he had no relief, that is, `I was afflicted, I was distressed for the absence of my brother;' showing how great a matter a brother's absence is; and therefore he departed thence. But what means, "when I came to Troas, for the Gospel?" he saith not simply `I arrived," but `so as to preach.' But still, though I had both come for that and found very much to do, (for "a door was opened unto me in the Lord,") I had, saith he, "no relief," not that for this he impeded the work. How then saith he,

Ver. 13. "Taking my leave of them, I went from thence?"

That is, `I spent no longer time, being straitened and distressed.' And perhaps the work was even impeded by his absence. And this was no light consolation to them too. For if when a door was opened there, and for this purpose he had come; yet because he found not the brother, he quickly started away; much more, he saith, ought ye to make allowance for the compulsion of those affairs which lead us and lead us about everywhere, and suffer us not according as we desire either to journey, or to tarry longer amongst those with whom we may wish to remain. Whence also he proceeds in this place again to refer his journeyings to God, as he did above to the Spirit, saying,

Ver. 14. "But thanks be to God, which always causeth us to triumph in Christ, and maketh manifest through us the savor of His knowledge in every place."

For that he may not seem as though in sorrow to be lamenting these things, he sendeth up thanks to God. Now what he saith is this: `Every where is trouble, every where straitness. I came into Asia, I was burdened beyond strength. I came to Troas, I found not the brother. I came not to you; this too bred in me no slight, yea rather, exceeding great dejection, both because many among you had sinned, and because on this account I see you not. For, "To spare you," he saith, "I came not as yet unto Corinth." That then he may not seem to be complaining in so speaking, he adds, `We not only do not grieve in these afflictions, but we even rejoice; and, what is still greater, not for the sake of the rewards to come only, but those too even which are present. For even here we are by these things made glorious and conspicuous. So far then are we from lamenting, that we even call the thing a triumph; and glory in what happeneth.' For which cause also he said, "Now thanks be unto God, Which always causeth us to triumph," that is, `Who maketh us renowned unto all. For what seemeth to be matter of disgrace, being persecuted from every quarter, this appeareth to us to be matter of very great honor.' Wherefore he said not, "Which maketh us seen of all," but, "Which causeth us to triumph:" showing that these persecutions set up a series of trophies against the devil in every part of the world. Then having mentioned along with the author, the subject also of the triumph, he thereby also raiseth up the hearer. `For not only are we made to triumph by God, but also "in Christ;'"that is, on account of Christ and the Gospel. `For seeing it behooveth to triumph, all need is that we also who carry the trophy are seen of all, because we bear Him. For this reason we become observed and conspicuous.'

[2.] Ver. 14. "And which maketh manifest through us the savor of His knowledge in every place."

He said above, "Which always causeth us to triumph." Here he saith "in every place," showing that every place and every time is full of the Apostles' labors. And he uses yet another metaphor, that of the sweet savor. For `like as those who bear ointment, so are we,' saith he, `manifest to all'; calling the knowledge a very precious ointment. Moreover, he said not, `the knowledge;' but "the savor of the knowledge;" for such is the nature of the present knowledge, not very clear nor uncovered. Whence also he said in the former Epistle, "For now we see in a mirror darkly." (1 Corinthians chapter 13, verse 12) And here he calls that which is such a "savor." Now he that perceiveth the savor knoweth that there is ointment lying somewhere; but of what nature it is he knows not yet, unless he happens before to have seen it. `So also we. That God is, we know, but what in substance we know not yet. We are then, as it were, a Royal censer, breathing whithersoever we go of the heavenly ointment and the spiritual sweet savor.' Now he said this, at once both to set forth the power of the Preaching, in that by the very designs formed against them, they shine more than those who prosecute them and who cause the whole world to know both their trophies and their sweet savor: and to exhort them in regard to their afflictions and trials to bear all nobly, seeing that even before the Recompense they reap this glory inexpressible.

Ver. 15. "For we are a sweet savor of Christ unto God, in them that are saved and in them that perish."

Whether, saith he, one be saved or be lost, the Gospel continues to have its proper virtue: and as the light, although it blindeth the weakly, is still light, though causing blindness; and as honey, though it be bitter to those who are diseased, is in its nature sweet; so also is the Gospel of sweet savor, even though some should be lost who believe it not. For not It, but their own perverseness, worketh the perdition. And by this most of all is its sweet savor manifested, by which the corrupt and vicious perish; so that not only by the salvation of the good, but also by the perdition of the wicked is its excellence declared. Since both the sun, for this reason most especially that he is exceeding bright, doth wound the eyes of the weak: and the Saviour is "for the fall and rising again of many," (Luke chatper 2, verse 34) but still He continueth to be a Saviour, though ten thousand fall; and His coming brought a sorer punishment upon them that believe not, but still it continueth to be full: of healing Whence also he saith, "We are unto God a sweet savor;" that is, `even though some be lost we continue to be that which we are.' Moreover he said not simply "a sweet savor," but "unto God." And when we are a sweet savor unto God, and He decreeth these things, who shall henceforth gainsay?

The expression also, "sweet savor of Christ," appears to me to admit of a double interpretation: for he means either that in dying they offered themselves a sacrifice: or that they were a sweet savor of the death of Christ, as if one should say, this incense is a sweet savor of this victim. The expression then, sweet savor, either signifieth this, or, as I first said, that they are daily sacrificed for Christ's sake.

[3.] Seest thou to what a height he hath advanced the trials, terming them a triumph and a sweet savor and a sacrifice offered unto God. Then, whereas he said, "we are a sweet savor, even in them that perish," lest thou shouldest think that these too are acceptable, he added,

Ver. 16. "To the one a savor from death unto death, to the other a savor from life unto life."

For this sweet savor some so receive that they are saved, others so that they perish. So that should any one be lost, the fault is from hismelf: for both ointment is said to suffoctae swine, and light (as I before observed,)to blind the weak. And such is the nature of good things; they not only correct what is akin to them, but also destroy the opposite: and in this way is their power most displayed. For so both fire, not only when it giveth light and when it purifieth gold, but even when it consumeth thorns, doth very greatly display its proper power, and so show itself to be fire: and Christ too herein also doth discover His own majesty when He "shall consume" Antichrist "with the breath of His mouth, and bring him to nought with the manifestation of His coming." (2 Thessalonians chapter 2, verse 8)

"And who is sufficient for these things?"

Seeing he had uttered great things, that `we are a sacrifice of Christ and a sweet savor, and are every where made to triumph,' he again useth moderation, referring all to God. Whence also he saith, "and who is sufficient for these things?" `for all,' saith he, `is Christ's, nothing our own.' Seest thou how opposite his language to the false Apostles'? For they indeed glory, as contributing somewhat from themselves unto the message: he, on the contrary, saith, he therefore glorieth, because he saith that nothing is his own. "For our glorying is this, the testimony of our conscience, that not in fleshly wisdom, but in the grace of God, we behaved ourselves in the world." And that which they considered it a glory to acquire, I mean the wisdom from without, he makes it his to take away. Whence also he here saith, "And who is sufficient for these things?" But if none are sufficient, that which is done is of grace.

Ver. 17. "For we are not as the rest, which corrupt the word of God."

`For even if we use great sounding words, yet we declared nothing to be our own that we achieved, but all Christ's. For we will not imitate the false apostles; the men who say that most is of themselves.' For this is "to corrupt," when one adulterates the wine; when one sells for money what he ought to give freely. For he seems to me to be here both taunting them in respect to money, and again hinting at the very thing I have said, as that they mingle their own things with God's; which is the charge Isaiah brings when he said, "Thy vintners mingle wine with water:" (Isaiah chapter 1, verse 22, LXX.) for even if this was said of wine, yet one would not err in expounding it of doctrine too. `But we,' saith he, `do not so: but such as we have been entrusted with, such do we offer you, pouring out the word undiluted.' Whence he added, "But as of sincerity, but as of God, in the sight of God speak we in Christ."

`We do not,' saith he `beguile you and so preach, as conferring a gift on you, or as bringing in and mingling somewhat from ourselves, "but as of God;" that is, we do not say that we confer any thing of our own, but that God hath given all.' For "of God" means this; To glory in nothing as if we had it of our own, but to refer every thing to Him. "Speak we in Christ."

Not by our own wisdom, but instructed by the power that cometh from Him. Those who glory speak not in this way, but as bringing in something from themselves. Whence he elsewhere also turns them into ridicule, saying, "For what hast thou that thou didst not receive? but if thou didst receive it, why dost thou glory as if thou hadst not received it." (1 Corinthians chapter 4, verse 7) This is the highest virtue, to refer every thing to God, to consider nothing to be our own, to do nothing out of regard to men's opinion, but to what God willeth. For He it is that requireth the account. Now however this order is reversed: and of Him that shall sit upon the tribunal and require the account, we have no exceeding fear, yet tremble at those who stand and are judged with us.

[4.] Whence then is this disease? Whence hath it broken out in our souls? From not meditating continually on the things of that world, but being rivetted to present things. Hence we both easily fall into wicked doings, and even if we do any good thing we do it for display, so that thence also loss cometh to us. For instance, one has looked on a person often with unbridled eyes, unseen of her or of those who walk with her, yet of the Eye that never sleeps was not unseen. For even before the commission of the sin, It saw the unbridled soul, and that madness within, and the thoughts that were whirled about in storm and surge; for no need hath He of witnesses and proofs Who knoweth all things. Look not then to thy fellow-servants: for though man praise, it availeth not if God accept not; and though man condemn, it harmeth not if God do not condemn. Oh! provoke not so thy Judge; of thy fellow-servants making great account, yet when Himself is angry, not in fear and trembling at Him. Let us then despise the praise that cometh of men. How long shall we be low-minded and grovelling? How long, when God lifteth us to heaven, take we pains to be trailed along the ground? The brethren of Joseph, had they had the fear of God before their eyes, as men ought to have, would not have taken their brother in a lonely place and killed him. (Gen. xxxvii.) Cain again, had he feared that sentence as he should have feared, would not have said, "Come, and let us go into the field:" (Genesis chapter 4, verse 8, LXX.) for to what end, O miserable and wretched! dost thou take him apart from him that begat him, and leadest him out into a lonely place? For doth not God see the daring deed even in the field? Hath thou not been taught by what befel thy father that He knoweth all things, and is present at all things that are done? And why, when he denied, said not God this unto him: `Hidest thou from Me Who am present every where, and know the things that are secret?' Because as yet he knew not aright to comprehend these high truths. But what saith he? "The voice of thy brother's blood crieth unto Me." Not as though blood had a voice; but like as we say when things are plain and clear, "the matter speaketh for itself."

Wherefore surely it behoveth to have before our eyes the sentence of God, and all terrors are extinguished. So too in prayers we can keep awake, if we bear in mind with whom we are conversing, if we reflect that we are offering sacrifice and have in our hands a knife and fire and wood; if in thought we throw wide the gates of heaven, if we transport ourselves thither and taking the sword of the Spirit infix it in the throat of the victim: make watchfulness the sacrifice and tears the libation to Him. For such is the blood of this victim. Such the slaughter that crimsons that altar. Suffer not then aught of worldly thoughts to occupy thy soul then. Bethink thee that Abraham also, when offering sacrifice, suffered nor wife nor servant nor any other to be present. Neither then do thou suffer any of the slavish and ignoble passions to be present unto thee, but go up alone into the mountain where he went up, where no second person is permitted to go up. And should any such thoughts attempt to go up with thee, command them with authority, and say, "Sit ye there, and land the lad will worship and return to you;" (Genesis chapter 22, verse 5. LXX.) and leaving the ass and the servants below, and whatever is void of reason and sense, go up, taking with thee whatever is reasonable, as he took Isaac. And build thine altar so as he, as having nothing human, but having outstepped nature. For he too, had he not outstepped nature, would not have slain his child. And let nothing disturb thee then, but be lift up above the very heavens. Groan bitterly, sacrifice confession, (for, saith he, "Declare thou first thy transgressions that thou mayest be justified," Isaiah chapter 43, verse 26. LXX.), sacrifice contrition of heart. These victims turn not to ashes nor dissolve into smoke nor melt into air; neither need they wood and fire, but only a deep-pricked heart. This is wood, this is fire to burn, yet not consume them. For he that prayeth with warmth is burnt, yet not consumed; but like gold that is tried by fire becometh brighter.

[5.] And withal observe heedfully one thing more, in praying to say none of those things that provoke thy Master; neither draw near [to pray] against enemies. For if to have enemies be a reproach, consider how great the evil to pray against them. For need is that thou defend thyself and show why thou hast enemies: but thou even accusest them. And what forgiveness shalt thou obtain, when thou both revilest, and at such a time when thyself needest much mercy, For thou drewest near to supplicate for thine own sins: make not mention then of those of others, lest thou recall the memory of thine own. For if thou say, `Smite mine enemy,' thou hast stopped thy mouth, thou hast cut off boldness from thy tongue; first, indeed, because thou hast angered the Judge at once in beginning; next, because thou asketh things at variance with the character of thy prayer. For if thou comest near for forgiveness of sins, how discoursest thou of punishment? The contrary surely was there need to do, and to pray for them in order that we may with boldness beseech this for ourselves also. But now thou hast forestalled the Judge's sentence by thine own, demanding that He punish them that sin: for this depriveth of all pardon. But if thou pray for them, even if thou say nothing in thine own sins' behalf, thou hast achieved all. Consider how many sacrifices there are in the law; a sacrifice of praise, a sacrifice of acknowledgment, a sacrifice ofpeace, a sacrifice of purifications, and numberless others, and not one of them against enemies, but all in behalf of either one's own sins or one's own successes. For comest thou to another God? To him thou comest that said, "Pray for your enemies." (Luke chapter 6, verse 27 and Luke chapter 6, verse 35. Romans chapter 12, verse 14) How then dost thou cry against them? How dost thou beseech God to break his own law? This is not the guise of a suppliant. None supplicates the destruction of another, but the safety of himself. Why then wearest thou the guise of a suppliant, but hast the words of an accuser? Yet when we pray for ourselves, we scratch ourselves and yawn, and fall into ten thousand thoughts; but when against our enemies, we do so wakefully. For since the devil knows that we are thrusting the sword against ourselves, he doth not distract nor call us off then, that he may work us the greater harm. But, saith one, 'I have been wronged and am afflicted.' Why not then pray against the devil, who injureth us most of all. This thou hast also been commanded to say, "Deliver us from the evil one." He is thy irreconcileable foe, but man, do whatsoever he will, is a friend and brother. With him then let us all be angry; against him let us beseech God, saying, "Bruise Satan under our feet;" (Romans chapter 16, verse 20.) for he it is that breedeth also the enemies [we have]. But if thou pray against enemies, thou prayest so as he would have thee pray, just as if for thine enemies, then against him. Why then letting him go who is thine enemy indeed, dost thou tear thine own members, more cruel in this than wild beasts. `But,' saith one, `he insulted me and robbed me of money;' and which hath need to grieve, he that suffered injury, or he that inflicted injury? Plainly he that inflicted injury, since whilst he gained money he cast himself out of the favor of God, and lost more than he gained: so that he is the injured party. Surely then need is not that one pray against, but for him, that God would be merciful to him. See how many things the three children suffered, though they had done no harm. They lost country, liberty, were taken captive and made slaves; and when carried away into a foreign and barbarous land, were even on the point of being slain on account of the dream, without cause or object. (Daniel chapter 2, verse 13) What then? When they had entered in with Daniel, what prayed they? What said they? Dash down Nabuchodonosor, pull down his diadem, hurl him from the throne? Nothing of this sort; but they desired "mercies of God." (Daniel chapter 2, verse 18. LXX.) And when they were in the furnace, likewise. But not so ye: but when ye suffer far less than they, and oftentimes justly, ye cease not to vent ten thousand imprecations. And one saith, `Strike down my enemy as Thou overwhelmedst the chariot of Pharaoh;' another, `Blast his flesh;' another again, `Requite it on his children.' Recognize ye not these words? Whence then is this your laughter? Seest thou how laughable this is, when it is uttered without passion. And so all sin then discovereth how vile it is, when thou strippest it of the state of mind of the perpetrator. Shouldest thou remind one who has been angered of the words which he said in his passion, he will sink for shame and scorn himself and wish he had suffered a thousand punishments rather than those words to be his. And shouldest thou, when the embrace is over, bring the unchaste to the woman he sinned with, he too will turn away from her as disgusting. And so do ye, because ye are not under the influence of the passion, laugh now. For worthy to be laughed at are they, and the words of drunken old gossips; and springing from a womanish littleness of soul. And yet Joseph, though he had been sold and made a slave, and had tenanted a prison, uttered not even then a bitter word against the authors of his sorrows. But what saith he? "Indeed I was stolen away out of the land of the Hebrews;" (Genesis chapter 40, verse 15) and addeth not by whom. For he feels more ashamed for the wickedness of his brethren, than they who wrought them. Such too ought to be our disposition, to grieve for them who wrong us more than they themselves do. For the hurt passeth on to them. As then they who kick against nails, yet are proud of it, are fit objects of pity and lamentation on account of this madness; so they who wrong those that do them no evil, inasmuch as they wound their own souls, are fit objects for many moans and lamentations, not for curses. For nothing is more polluted than a soul that curseth, or more impure than a tongue that offereth such sacrifices. Thou art a man; vomit not forth the poison of asps. Thou art a man; become not a wild beast. For this was thy mouth made, not that thou shouldest bite but that thou shouldest heal the wounds of others. `Remember the charge I have given thee,' saith God, `to pardon and forgive. But thou beseechest Me also to be a party to the overthrow of my own commandments, and devourest thy brother, and reddenest thy tongue, as madmen do their teeth on their own members.' How, thinkest thou, the devil is pleased and laughs, when he hears such a prayer? and how, God is provoked, and turneth from and abhorreth thee, when thou beseechest things like these? Than which, what can be more dangerous? For if none should approach the mysteries that hath enemies: how must not he, that not only hath, but also prayeth against them, be excluded even from the outer courts themselves? Thinking then on these things, and considering the Subject of the Sacrifice, that He was sacrificed for enemies; let us not have an enemy: and if we have, let us pray for him; that we too having obtained forgiveness of the sins we have committed, may stand with boldness at the tribunal of Christ; to whom be glory for ever. Amen.