2 Corinthians chapter 11, verse 1. Would that ye could bear with me in a little foolishness and, indeed ye do bear with me.()
Being about to enter upon his own praises he uses much previous correction. And he does this not once or twice, although the necessity of the subject, and what he had often said, were sufficient excuse for him. For he that remembereth sins which God remembered not, and who therefore saith that he was unworthy of the very name of the Apostles, even by the most insensate is seen clearly not to be saying what he is now going to say, for the sake of glory. For if one must say something startling, even this would be especially injurious to his glory, his speaking something about himself; and to the more part it is offensive. But nevertheless he regarded not timidly any of these things, but he looked to one thing, the salvation of his hearers. But still in order that he might not cause harm to the unthinking by this, by saying, I mean, great things of himself, he employs out of abundant caution these many preparatory correctives, and says, "Would that ye could bear with me," whilst I play the fool in some little things, yea, rather, "ye do indeed bear with me." Beholdest thou wisdom? For when he says, "would that," it is as putting it at their disposal: but when he even asserts [that they do], it is as confiding greatly in their affection, and as declaring that he both loves and is loved. Yea, rather, not from bare love merely, but from a sort of warm and insane passion he says that they ought to bear with him even when he plays the fool. And therefore he added, "For I am jealous over you with a godly jealousy." He did not say, `for I love you,' but uses a term far more vehement than this. For those soulsare jealous which burn ardently for those they love, and jealousy can in no other way be begotten than out of a vehement affection. Then that they may not think, that it is for the sake of power, or honor, or wealth, or any other such like thing, that he desires their affection, he added, "with a jealousy of God." For God also is said to be jealous, not that any i should suppose passion, (for the Godhead isimpassible,) but that all may know that He doeth all things from no other regard than their sakes over whom He is jealous; not that Himself may gain aught, but that He may save them. Among men indeed jealousy ariseth not from this cause, but for the sake of their own repose; not because the beloved ones sustain outrage, but lest these who love them should be wounded, and be outshone in the good graces, and stand lower in the affections, of the beloved. But here it is not so. `For I care not,' he says, `for this, lest I should stand lower in your esteem; but lest I should see you corrupted. For such is God's jealousy; and such is mine also, intense at once and pure.' Then there is also this necessary reason;
"For I espoused you to one husband, as a pure virgin." `Therefore I am jealous, not for myself, but for him to whom I have espoused you.' For the present time is the time of espousal, but the time of the nuptials is another; when they sing, `the Bridegroom hath risen up.' Oh what things unheard of! In the world they are virgins before the marriage, but after the marriage no longer. But here it is not so: but even though they be not virgins before this marriage, after the marriage they become virgins. So the whole Church is a virgin. For addressing himself even to all, both husbands and wives, he speaks thus. But let us see what he brought and espoused us with, what kind of nuptial gifts. Not gold, not silver, but the kingdom of heaven. Wherefore also he said, "We are ambassadors on behalf of Christ," and beseeches them, when he was about to receive the Bride. What happened in Abraham's case was a type of this. (Genesis chapter 24, verse 4, &c.) For he sent his faithful servant to seek a Gentile maiden in marriage; and in this case God sent His own servants to seek the Church in marriage for His son, and prophets from of old saying, "Hearken, O daughter, and consider, and forget thine own people and thy father's house, and the King shall desire thy beauty." (Psalms chapter 45, verse 10 and Psalms chapter 45, verse 11) Seest thou the prophet also espousing? seest thou the Apostle too expressing the same thing himself with much boldness, and saying, "I espoused you to one husband that I might present you as a pure virgin to Christ?" Seest thou wisdom again? For having said, `Ye ought to bear with me,' he did not say, `for I am your teacher and I speak not for mine own sake:' but he uses this expression which invested them with especial dignity, placing himself in the room of her who promotes a match, and them in the rank of the bride; and he adds these words;
Ver. 3. "But I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is toward Christ."
`For although the destruction be yours [alone], yet is the sorrow mine as well.' And consider his wisdom. For he does not assert, although they were corrupted; and so he showed when he said, "When your obedience is fulfilled," (c. x. 6.) and "I shall bewail many which have sinned already;" (c. xii. 21.) but still he does not leave them to get shameless. And therefore he says, "lest at any time." For this neither condemns nor is silent; for neither course were safe, whether to speak out plainly or to conceal perpetually. Therefore he employs this middle form, saying, "lest at any time." For this is the language neither of one that entirely distrusts, nor entirely relies on them, but of one who stands between these two. In this way then he palliated, but by his mention of that history threw them into an indescribable terror, and cuts them off from all forgiveness. For even although the serpent was malignant, and she senseless, yet did none of these things snatch the woman from punishment. `Beware then,' he says, `lest such be your fate, and there be naught to screen you. For he too promising greater things, so deceived.' Whence it is plain that these too, by boasting and puffing themselves up, deceived. And this may be conjectured not from this place only, but also from what he says afterwards,
Ver. 4. "If he that cometh preacheth another Jesus, whom we did not preach, or ifye receive a different Spirit which ye did not receive, or a different Gospel which ye did not accept, ye do well to bear with him."
And he does not say, `Lest by any means as Adam was deceived:' but shows that those men are but women who are thus abused, for it is the part of woman to be deceived. And he did not say, `so ye also should be deceived:' but keeping up the metaphor, he says, "so your minds should be corrupted from the simplicity that is toward Christ." `From the simplicity, I say, not from wickedness; neither out of wickedness [is it], nor out of your not believing, but out of simplicity.' But, nevertheless, not even under such circumstances are the deceived entitled to forgiveness, as Eve showed. But if this does not entitle to forgiveness, much more will it not do so, when through vain-glory any is so..
[2.] "For if he that cometh preacheth another Jesus whom we did not preach:" showing hereby that their deceivers were not Corinthians, but persons from some other quarter previously corrupted: wherefore he saith, "he that cometh."
"If ye receive a different Spirit, if a different Gospel which ye did not accept, ye do well to bear" with him. What sayest thou? Thou that saidst to the Galatians, "If any preach another Gospel to you than that ye have received, let him be anathema;" dost thou now say, "ye do well to bear" with him? And yet on this account it were meet not to bear with, but to recoil, from them; but if they say the same things, it is meet to bear with them. How then dost thou say, `because they say the same things, it is not meet to bear with them?' for he says, `if they said other things, it were meet to bear with them.' Let us then give good heed, for the danger is great, and the precipice deep, if men run past this carelessly; and what is here said giveth an entrance to all the heresies. What then is the sense of these words? Those persons so boasted as if the Apostles taught incompletely, and they were introducing somewhat more than they. For it is probable that with much idle talk, they were bringing in senseless rubbish so as to overlay these doctrines. And therefore he made mention of the serpent and of Eve who was thus deceived by the expectation of acquiring more. And alluding to this in the former Epistle also, he said, "Now ye are become rich, ye have reigned as kings without us;" and again, "we are fools for Christ's sake, but ye are wise in Christ." (1 Corinthians chapter 4, verse 8; ib. 10.) Since then it was probable that using the wisdom which is without, they talked much idly, what he says is this: that ' if these persons said any thing more, and preached a different Christ who ought to have been preached, but we omitted it, "ye do well to bear" with them.' For on this account he added, "whom we did not preach." `But if the chief points of the faith are the same, what have ye the more of them? for whatsoever things they may say, they will say nothing more than what we have said.' And observe with what precision he states the case. For he did not say, `if he that cometh saith any thing more;' for they did say something more, haranguing with more authority and with much beauty of language; wherefore he did not say this, but what? [If] "he that cometh preacheth another Jesus," a thing which had no need of that array of words: "or ye receive a different Spirit," (for neither was there need of words in this case;) that is to say, `makes you richer in grace;' or "a different Gospel which ye did not accept," (nor did this again stand in need of words,) "ye do well to bear" with him. But consider, I pray thee, how he every where uses such a definition as shows that nothing very great, nor indeed any thing more, had been introduced by them. For when he had said, "If he that cometh preacheth another Jesus," he added, "whom we did not preach;" and "ye receive a different Spirit," he subjoined, "which ye did not receive; or a different Gospel," he added, "which ye did not accept," by all these showing that it is meet to attend to them, not simply if they say something more, but if they said any thing more which ought to have been said and was by us omitted. But if it ought not to have been said, and was therefore not said by us; or if they say only the same things as we, why gape ye so admiringly upon them? `And yet if they say the same things,` saith one, `wherefore dost thou hinder them?' Because that using hypocrisy, they introduce strange doctrines. This however for the present he doth not say, but afterwards asserts it, when he says, "They fashion themselves into Apostles of Christ;" (Ver. 13.) for the present he withdraws the disciples from their authority by less offensive considerations; and this not out of envy to them, but to secure these. Else why does he not hinder Apollos, who was, however, a "learned man, and mighty in the Scriptures;" (Acts chapter 18, verse 24; 1 Corinthians chapter 16, verse 12) but even beseeches him, and promises he will send him? Because together with his learning he preserved also the integrity of the doctrines; but with these it was the reverse. And therefore he wars with them and blames the disciples for gaping admiringly upon them, saying, `if aught that should have been said we omitted and they supplied, we do not hinder you from giving heed to them: but if all has been fully completed by us and nothing left deficient, whence is it that they caught you?' Wherefore also he adds,
Ver. 5. "For I reckon that I am not a whit behind the very chiefest Apostles," no longer making comparison of himself with them, but with Peter and the rest. `So that if they know more than I do, [they know more] than they also.' And observe how here also he shows modesty. For he did not say, `the Apostles said nothing more than I,' but what? "I reckon," so I deem, "that I am not a whit behind the very chiefest Apostles." For since this also appeared to bespeak an inferiority in him, that those having preceded him were of greater name; and more respect was entertained for them, and these persons were intending to foist themselves in; therefore he makes this comparison of himself with them with the dignity that becomes him. Therefore he also mentions them with encomiums, not speaking simply of"the Apostles," but "the very chiefest," meaning Peter and James and John.
[3.] Ver. 6. "But though I be rude in speech, yet am I not in knowledge."
For since those that corrupted the Corinthians had the advantage in this, that they were not rude; he mentions this also, showing that he was not ashamed of, but even prided himself upon it. And he said not, "But though I be rude in speech," yet so also are they, for this would have seemed to be accusing them as well as himself, and exalting these: but he overthrows the thing itself, the wisdom from without. And indeed in his former Epistle he contends even vehemently about this thing, saying that it not only contributes nothing to the Preaching, but it even throws a shadow on the glory of the Cross; (1 Corinthians chapter 2, verse 1) for he says, "I came net with excellency of speech or of wisdom unto you, lest the cross of Christ should be made void; (1 Corinthians chapter 1, verse 17) and many other things of the same kind; because "in knowledge" they were "rude," which is also the extremest form of rudeness. When therefore it was necessary to institute a comparison in those things which were great, he compares himself with the Apostles: but when to show that which appeared to be a deficiency, he no longer does this, but grapples with the thing itself and shows that it was a superiority. And when indeed no necessity urged him, he says that he is "the least of the Apostles," and not worthy even of the title; but here again when occasion called, he says that he is "not a whit behind the very chiefest Apostles." For he knew that this would most advantage the disciples. Wherefore also he adds,
"Nay, in every thing we have made it manifest among all men to you ward." For here again he accuses the false Apostles as "walking in craftiness." (Chap. iv. 2.) And he said this of himself before also, that he did not live after the outward appearance, nor preach "handling the word deceitfully (ibid.) and corrupting it. But those men were one thing and appeared another. But not so he. Wherefore also he every where assumes a high tone, as doing nothing with a view to men's opinion nor concealing aught about himself. As he also said before, "by the manifestation of the truth commending ourselves to every man's conscience," (ibid.) so now again he saith "in every thing we have made it manifest to you." But what does this mean? `We are rude,' he said, `and do not conceal it: we receive from some persons and we do not keep it secret. We receive then from you, and we pretend not that we do not receive, as they do when they receive, but we make every thing that we do manifest unto you;' which was the conduct of one that both had exceeding confidence in them, and told them every thing truly. Wherefore he also calls them witnesses, saying now, "among all men to you-ward," and also before, "For we write none other things unto you, than what ye read or even acknowledge." (Chap. i. 13.)
[4.] Then after he had defended his own conduct he goes on next to say with severity,
Ver. 7. "Or did I commit a sin in abasing myself that ye might be exalted?"
And in explanation of this, he adds,
Ver. 8. "I robbed other churches, taking wages of them that I might minister unto you."
What he says is this; `I lived in straitness;' for this is the force of "abasing myself." `Can you then lay this to my charge? and do ye therefore lift up yourselves against me, because I abased myself by begging, by enduring straits, by suffering, by hungering, that ye might be exalted?' And how were they exalted by his being in straits? They were more edified and were not offended; which also might [well] be a very great accusation of them and a reproach of their weakness; that it was not possible in any other way to lead them on than by first abasing himself. `Do ye then lay it to my charge that I abased myself? But thereby ye were exalted.' For since he said even above that they accused him, for that when present he was lowly, and when absent bold, in defending himself he here strikes them again, saying, `this too was for your sakes.'
"I robbed other churches." Here finally he speaks reproachfully, but his former words prevent these from seeming offensive; for he said, "Bear with me in a little foolishness:" and before all his other achievements makes this his first boast. For this worldly men look to especially, and on this also those his adversaries greatly prided themselves. Therefore it is that he does not first enter on the subject of his perils, nor yet of his miracles, but on this of his contempt of money, because they prided themselves on this; and at the same time he also hints that they were wealthy. But what is to be admired in him is this, that when he was able to say that he was even supported by his own hands, he did not say this; but says that which especially shamed them and yet was no encomium on himself, namely, `I took from others.' And he did not say "took," but "robbed," that is, `I stripped them, and made them poor.' And what surely is greater, that it was not for superfluities, but for his necessities, for when he says `wages,' he means necessary subsistence. And what is more grievous yet, "to minister unto you." We preach to you; and when I ought to be supported by you, I have enjoyed this at others' hands. The accusation is twofold, or rather three-fold; that when both living amongst them and ministering to them, and seeking necessary support, he had others supplying his wants. Great the excess, of the one negligence, of the other in zeal! For these sent to him even when at a great distance, and those did not even support him when amongst them.
[5.] Then because he had vehemently scourged them, he quietly again relaxes the vehemence of his rebuke, saying,
Ver. 9. "And when I was present withyou, and was in want, I was not a burden on any man."
For he did not say, `ye did not give to me,' but, `I did not take,' for as yet he spares them. But nevertheless even in the subduedness of his language he covertly strikes them again, for the word, "present," is exceedingly emphatic, and so is "in want." For that they might not say, `what matter then, if you had [enough]?' he added, "and was in want."
"I was not a burden" on you. Here again he hits them gently, as making such contributions reluctantly, as feeling them a burden. Then comes the reason also, full of accusation and fraught with jealousy. Wherefore also he introduced it, not in the way of a leading point, but as informing them whence and by whom he was supported, so as to stimulate them again, in an unsuspicious way, as to the point of alms-giving;
"For the measure of my want," he says, "the brethren which came from Macedonia supplied." Seest thou how he provokes them again, by bringing forward those that had ministered to him? For inspiring them first with a desire of knowing who these could be, when he said, "I robbed other churches;" he then mentions them also by name; which would incite them also unto almsgiving. For he thus persuades those who had been beaten [by them] in the matter of supporting the Apostle, not to be also beaten in the succor they gave to the poor. And he says this also in his Epistle to the Macedonians themselves, "For in my necessities ye sent unto me once and again, even in the beginning of the Gospel;" (Philippians chapter 4, verse 16 and Philippians chapter 4, verse 15.) which point also was a very great commendation of them, that from the very beginning they shone forth. But observe how everywhere he mentions his "necessity," and no where a superfluity. Now therefore by saying "present," and in "want" he showed that he ought to have been supported by the Corinthians; and by the words, "they supplied the measure of my want," he shows that he did not so much as ask. And he assigns a reason which was not the real one. What then is this? That he had received from others; "for," says he, "the measure of my want those that came supplied." `For this reason,' he says, `I was not a burden; not because I had no confidence in you.' And yet it is for this latter reason that he so acts, and he shows it in what follows; but does not say it plainly, but throws it into the shade, leaving it to the conscience of his hearers. And he gives proof of it covertly in what follows, by saying,
"And in every" thing "I kept myself from being burdensome, and so will I keep" myself."For think not," says he, "that I say thesethings that I may receive." Now the words"so will I keep myself," are severer, if he has not even yet confidence in them; but once forall had given up the idea of receiving aught fromthem. He shows, moreover, that they even considered this to be a burden; wherefore he said, "I have kept myself from being burdensome, and so will I keep myself." He says this in his former Epistle also, "I write not this that it may be so done unto me; for" it were "good for me rather to die, than that any man should make my glorying void." (1 Corinthians chapter 9, verse 15) And here again, "I have kept myself from being burdensome unto you, and so will I keep" myself.
[6.] Then, that he may not seem to speak these things for the sake of winning them on the better [to do this], he saith,
Ver. 10. "As the truth of Christ is in me." `Do not think that I therefore have spoken, that I may receive, that I may the rather drawyou on: for,' saith he, "as the truth is in me,
"No man shall stop me of this glorying in the regions of Achaia." For that none should think again that he is grieved at this, or that he speaks these things in anger, he even calls the thing a "glorying." And in his former Epistle too he dressed it out in like terms. For so that he may not wound them there either, he says, "What then is my reward?" "That when I preach the Gospel, I may make the Gospel of Christ without charge." (1 Corinthians chapter 9, verse 18) And as he there calls it "reward," so doth he here "glorying," that they may not be excessively ashamed at what he said, as if he were asking and they gave not to him. `For, what, if even ye would give?' saith he, `Yet I do not accept it.' And the expression, "shall not stop me," is a metaphor taken from rivers, or from the report, as if running every where, of his receiving nothing. `Ye stop not with your giving this my freedom of speech.' But he said not, `ye stop not,' which would have been too cutting, but it "no man shall stop me in the regions of Achaia." This again was like giving them a fatal blow, and exceedingly apt to deject and pain them, since they were the only persons he refused [to take from]. `For if he made that his boast, it were meet to make it so every where: but if he only does so among us, perchance this is owing to our weakness." Lest therefore they should so reason and be dejected, see how he corrects this.
Ver. 11. "Wherefore? because I love you not? God knoweth."
Quickly [is it done],and by an easy method. But still, not even so did he rid them of those charges. For he neither said, `ye are not weak,' nor yet, `ye are strong;' but, "I love you," which very greatly aggravated the accusation against them. For the not receiving from them, because they felt it an exceeding grievance, was a proof of special love toward them. So he acted in two contrary ways out of love; he both did receive, and did not receive: but this contrariety was on account of the disposition of the givers. And he did not say, `I therefore do not take of you, because I exceedingly love you,' for this would have contained an accusation of their weakness and have thrown them into distress; but he turned what he said to another reason. What then is this?
Ver. 12. "That I may cut on occasion from them that desire an occasion; that wherein they glory, they may be found even as we."
For since this they sought earnestly, to findsome handle against him, it is necessary to remove this also. For this is the one point onwhich they pique themselves. Therefore that they might not have any advantage whatever, it was necessary to set this right; for in other things they were inferior. For, as I have said, nothing doth so edify worldly people as the receiving nothing from them. Therefore the devil in his craftiness dropped this bait especially, when desirous to injure them in other respects. But it appears to me that this even was in hypocrisy. And therefore he did not say, `wherein they have well done,' but what? "wherein they glory;" which also was as jeering at their glorying; for they gloried also of that which they were not. But the man of noble spirit not only ought not to boast of what he has not, but not even of what he possesses; as this blessed saint was wont to do, as the patriarch Abraham did, saying, "But I am earth and ashes." (Genesis chapter 18, verse 27) For since he had no sins to speak of, but shone with good works; having run about in every direction and found no very great handle against himself, he betakes himself to his nature; and since the name of "earth" is in some way or other one of dignity, he added to it that of "ashes." Wherefore also another saith, "Why is earth and ashes proud?" (Ecclesiastes chapter 10, verse 9)
[7.] For tell me not of the bloom of the countenance, nor of the uplifted neck, nor of the mantle, and the horse, and the followers; but reflect where all these things do end, and put that to them. But and if thou tell me of what appears to the eye, I too will tell thee of things in pictures, brighter far than these. But as we do not admire those for their appearance, as seeing what their nature is, that all is clay; so therefore let us not these either, for these too are but clay. Yea rather, even before they are dissolved and become dust, show me this uplifted [neck] a prey to fever and gasping out life; and then will I discourse with thee and will ask, What has become of all that profuse ornament? whither has that crowd of flatterers vanished, that attendance of slaves, that abundance of wealth and possessions? What wind hath visited and blown all away? Nay, even stretched upon the bier, he beareth the tokens of that wealth and that pride; a splendid garment thrown over him, poor and rich following him forth, the assembled crowds breathing words of good omen. Surely this also is a very mockery; howbeit even this besides is presently proved naught, like a blossom that perishes. For when we have passed over the threshold of the city gates, and after having delivered over the body to the worms, return, I will ask thee again, where is that vast crowd gone to? What has become of the clamor and uproa? where are the torches? where the bands of women? are not these things, then, a dream? And what too has become of the shouts? where are those many lips that cried, and bade him `be of good cheer, for no man is immortal?' These things ought not now to be said to one that heareth not, but when he made prey of others, when he was overreaching, then with a slight change should it have been said to him, `Be not of good cheer, no man is immortal; hold in thy madness, extinguish thy lust;' but `Be of good cheer' is for the injured party. For to chant such things over this man now, is but like men exulting over him and speaking irony; for he ought not for this now to be of good cheer, but to fear and tremble.
And if even this advice is now of no use to him since he has run his course, yet at least let those of the rich who labor under the same disease, and follow him to the tomb, hear it. For although beforehand through the intoxication of wealth, they have no such thing in mind, yet at that season when the sight of him that is laid out even confirms what is said, let them be sober, let them be instructed: reflecting that yet a little while and they will come that shall bear them away to that fearful account, and to suffer the penalty of their acts of rapacity and extortion. `And what is this to the poor?' saith one. Why, to many this also is a satisfaction, to see him that hath wronged them punished. `But tons it is no satisfaction, but the escaping suffering ourselves.' I praise you exceeedingly and approve of you in that ye exult not over the calamities of others, but seek only your own safety. Come then, I will ensure you this also. For if we suffer evil at the hands of men, we cut off no small part of our debt by bearing what is done to us nobly. We receive therefore no injury; for God reckons the ill-treatment towards our debt, not according to the principle of justice but of His loving-kindness; and because He succored not him that suffered evil. `Whence doth this appear?' saith one. The Jews once suffered evil at the hand of the Babylonians; and God did not prevent it: but they were carried away, children and women; yet afterwards did this captivity become a consolation to them in respect of their sins. Therefore He saith to Isaiah, "Comfort ye, comfort ye My people, ye priests: speak unto the heart of Jerusalem, for she hath received of the Lord's hand double for sins." (Isaiah chapter 40, verse 1 and Isaiah chapter 40, verse 2) And again; "Grant us peace, for Thou hast repaid us every thing." (ib. xxvi. 12, LXX.) And David saith; "Behold mine enemies, for they are multiplied; and forgive all my sins." (Psalms chapter 45, verse 19 and Psalms chapter 25, verse 18) And when he bore with Shimei cursing him, he said, "Let him alone, that the Lord may see my abasement, and requite me good for this day." (2 Sam. xvi. 11, 12.) For when He aideth us not when we suffer wrong, then most of all are we advantaged; for He sets it to the account of our sins, if we bear it thankfully.
[8.] So that when thou seest a rich man plundering spoor, leave him that suffereth wrong, and weep for the plunderer. For the one putteth off filth, the other bedaubeth himself with more filth. Such was the fate of Elisha's servant in the story of Naaman (2 Kings chapter 5, verse 20, &c.) For though he took not by violence, yet he did a wrong; for to get money by deceit is a wrong. What then befel? With the wrong he received also the leprosy; and he that was wronged was benefited, but he that did the wrong received the greatest possible harm. The same happens now also in the case of the soul. And this is of so great force that often by itself it hath propitiated God; yea though he who suffereth evil be unworthy of aid; yet when he so suffers in excess, by this alone he draweth God unto the forgiveness of himself, and to the punishment of him that did the wrong. Wherefore also God said of old to the heathen, "I indeed delivered them over unto a few things, but they have set themselves on together unto evil things;" (Zechariah chapter 1, verse 15. LXX.) they shall suffer ills irremediable. For there is nothing, no, nothing, that doth so much exasperate God as rapine and violence and extortion. And why forsooth? Because it is very easy to abstain from this sin. For here it is not any natural desire that perturbeth the mind, but it ariseth from wilful negligence. How then doth the Apostle call it, "a root of evils." (1 Timothy chapter 6, verse 10) Why, I say so too, but this root is from us, and not from the nature of the things. And, if ye will,let us make a comparison and see which is the more imperious, the desire of money or of beauty; for that which shall be found to have struck down great men is the more difficult to master. Let us see then what great man the desire of money ever got possession of. Not one; only of exceeding pitiful and abject persons, Gehazi, Ahab, Judas, the priests of the Jews: but the desire for beauty overcame even the great prophet David. And this I say, not as extending forgiveness to those who are conquered by such a lust, but rather, as preparing them to be watchful. For when I have shown the strength of the passion, then, most especially, I show them to be deprived of every claim to forgiveness. For if indeed thou hadst not known the wild beast, thou wouldest have this to take refuge in; but now, having known, yet falling into it, thou wilt have no excuse. After him, it took possession of his son still more completely. And yet there was never man wiser than he, and all other virtue did he attain; still, however, he was seized so violently by this passion, that even in his vitals he received the wound. And the father indeed rose up again and renewed the struggle, and was crowned again; but the son showed nothing of the kind.
Homily XXIV.
2 Corinthians chapter 11, verse 13. Forsuch are false apostles, deceitful workers, fashioning themselves into Apostles of Christ.
What sayest thou? they that preach Christ, they that take not money, they that bring not in a different gospel, "false apostles?" `Yes,' he saith, and for this very reason most of all, because they make pretense of all these things for the purpose of deceiving. "Deceitful workers," for they do work indeed, but pull up what has been planted. For being well aware that otherwise they would not be well received, they take the mask of truth and so enact the drama of error. `And yet,' saith one, `they take no money.' That they may take greater things; that they may destroy the soul. Yea rather, even that was a falsehood; and they took money but did it secretly: and he shows this in what follows. And indeed he already hinted this where he said, "that wherein they glory, they may be found even as we:"(Ver. 12.) in what follows, however, he hinted it more plainly, saying, "If a man devour you, if a man take you captive, if a man exalt himself, ye bear with him. "(Ver. 20.) But at present he accuses them on another account, saying," fashioning themselves." They had only a "fashion;" the skin of the sheep was but outside clothing. Ver. 14, 15. "And no marvel; for if even Satan fashioneth himself into an angel of light, is it a great thing if his ministers also fashion themselves as ministers of righteousness?"
So that if one ought to marvel, this is what he ought to marvel at, and not at their transformation. For when their teacher dares do any thing, no marvel that the disciples also follow. But what is "an angel of light?" That hath free liberty to speak, that standeth near to God. For there are also angels of darkness; those which be the devil's, those dark and cruel ones. And the devil hath deceived many so, fashioning himself "into," not becoming, "an angel of light." So do also do these bear about them the form of an Apostle, not the power itself, for this they cannot. But nothing is so like the devil as to do things for display. But what is "a ministry of righteousness?" That which we are who preach to you a Gospel having righteousness. For he either means this, or else that they invest themselves with the character of righteous men. How then shall we know them? "By their works," as Christ said. Wherefore he is compelled to place his own good deeds and their wickedness side by side, that the spurious may become evident by the comparison. And when about again to enter upon his own praises, he first accuses them, in order to show that such an argument was forced upon him, lest any should accuse him for speaking about himself, and says,
Ver. 16. "Again I say." For he had even already used much preparatory corrective: `But nevertheless I am not contented with what I have said, but I say yet again,'
"Let no man think me foolish." For this was what they did-boasted without a reason.-But observe, I pray you, how often, when about to enter upon his own praises, he checks himself. `For indeed it is the act of folly,' he says, `to boast: but I do it, not as playing the fool, but because compelled. But if ye do not believe me, but though ye see there is a necessity will condemn me; not even so will I decline the task.' Seest thou how he showed that there was great necessity for his speaking. For he that shunned not even this suspicion, consider what violent impulsion to speak he must have undergone, how he travailed and was constrained to speak. But, nevertheless, even so he employs this thingwith moderation. For he did not say, `that I may glory.' And when about to do "a little," again he uses yet another deprecatory expression, saying,
Ver. 17. "That which I speak, I speak not after the Lord, but as in foolishness, in this confidence of glorifying."
Seest thou how glorying is not "after the Lord?" For He saith, "When ye shall have done all, say, We are unprofitable servants." (Luke chapter 17, verse 10) Howbeit, by itself indeed it is not "after the Lord," but by the intention it becomes so. And therefore he said, "That which I speak," not accusing the motive, but the words. Since his aim is so admirable as to dignify the words also. For as a manslayer, though his action be of those most strictly forbidden, has often been approved from the intention; and as circumcision, although it is not `after the Lord,' has become so from the intention, so also glorying. And wherefore then does he not use so great strictness of expression? Because he is hastening on to another point, and he freely gratifies even to superfluity those who are desirous to find a handle against him, so that he may say only the things that are profitable; for when said they were enough to extinguish all that suspicion. "But as in foolishness." Before he says, "Would that ye could bear with me in a little foolishness,'' (Ver. 4.) but now "as in foolishness;" for the farther he proceeds, the more he clears his language. Then that thou mayest not think that he plays the fool on all points, he added, "in this confidence of glorying." In this particular he means: just as in another place he said, "that we be not put to shame, "and added, "in this confidence of glorying." (Chap. ix. 4.) And again, in another place, having said, "Or what I purpose do I purpose according to the flesh, that with me there should be the yea yea, and the nay nay?" (Chap. i. 17.) And having shown that he cannot in all cases even fulfil what he promises, because he does not purpose after the flesh, lest any should make this suspicion stretch to the doctrine also, he adds, "But as God is faithful our word towards you was not yea and nay." (Ibid. 18.)
[2.] And observe how after having said so many things before, he again sets down yet other grounds of excuse, saying further thus,
Ver. 18. "Seeing that many glory after the flesh, I will glory also."
What is, "after the flesh?" Of things external, of high birth, of wealth, of wisdom, of being circumcised, of Hebrew ancestry, of popular renown. And behold wisdom. He sets down those things which he shows to be nothings, and then, folly also. For if to glory in what are really good things be folly, much more is it so [to glory in] those that are nothing. And this is what he calls, "not after the Lord." For it is no advantage to be a Hebrew, or any such like things soever. `Think not, therefore, that I set these down as a virtue; no; but because those men boast I also am compelled to institute my comparison on these points.' Which he does also in another place, saying, "If any man thinketh that he may trust in the flesh, I more:" (Philippians chapter 3, verse 4)and there, it is on their account that trusted in this. Just as if one who was come of an illustrious race but had chosen a philosophic life, should see others priding themselves greatly on being well-born; and being desirious of taking down their vanity, should be compelled to speak of his own distinction; not to adorn himself, but to humble them; so, truly, does Paul also do. Then leaving those, he empties all his censure upon the Corinthians, saying,
Ver. 19. "For ye bear with the foolish gladly." `So that ye are to blame for this, and more than they. For if ye had not borne with them, and so far as it lay in them received damage, I would not have spoken a word; but I do it out of a tender care for your salvation, and in condescension. And behold, how he accompanies even his censure with praise. For having said, "ye bear with the foolish gladly;" he added,
"Being wise yourselves." For it was a sign of folly to glory, and on such matters. And yet it behoved to rebuke them, and say, `Do not bear with the foolish;' he does this, however, at greater advantage. For in that case he would have seemed to rebuke them because he himself was destitute of these advantages; but now having showed himself to be their superior even in these points, and to esteem them to be nothing, he corrects them with greater effect. At present, however, before entering upon his own praises and the comparison, he alsoreproaches the Corinthians with their greatslavishness, because they were extravagantly submissive to them. And observe how he ridicules them.
Ver. 20. "For ye bear with a man," he says, "if he devour you."
How then saidst thou, "that wherein they glory, they may be found even as we?" (Ver. 12.) Seest thou that he shows that they did take of them, and not simply take, but even in excess: for the term "devour" plainly shows this,
"If a man bring you into bondage." `Ye have given away both your money,' he says, `and your persons, and your freedom. For this is more than taking of you; to be masters not only of your money, but of yourselves also.' And he makes this plain even before, where he says, "If others partake of this right over you, do not we much more?" (1 Corinthians chapter 9, verse 12) Then he addeth what is more severe, saying,
"If a man exalt himself." `For neither is your slavery of a moderate sort, nor are your masters gentle, but burdensome and odious.'
"If a man smite you on the face." Seest thou again a further stretch of tyranny? He said this, not meaning that they were stricken on the face, but that they spat upon and dishonored them; wherefore he added,
Ver. 21. "I speak by way of disparagement," for ye suffer no whir less than men smitten on the face. What now can be stronger than this? What oppression more bitter than this? when having taken from you both your money and your freedom and your honor, they even so are not gentle towards you nor suffer you to abide in the rank of servants, but have used you more insultingly than any bought slave.()
"As though we had been weak." The expression is obscure. For since it was a disagreeable subject he therefore so expressed it as to steal away the offensiveness by the obscurity. For what he wishes to say is this. `For cannot we also do these things? Yes, but we do them not. Wherefore then do ye bear with these men, as though we could not do these things? Surely it were something to impute to you that ye even bear with men who play the fool; but that ye do this, even when they so despise you, plunder you, exalt themselves, smite you, can admit neither of excuse nor any reason at all. For this is a new fashion of deceiving. For men that deceive both give and flatter; but these both deceive, and take and insult you. Whence ye cannot have a shadow of allowance, seeing that ye spit on those that humble themselves for your sakes that ye may be exalted, but admire those who exalt themselves that ye may be humbled. For could not we too do these things? Yes, but we do not wish it, looking to your advantage. For they indeed sacrificing your interests seek their own, but we sacrificing our own interests seek for yours.' Seest thou how in every instance, whilst speaking plainly to them, he also alarms them by what he says. `For,' he says, `if it be on this account that ye honor them, because they smite and insult you, we also can do this, enslave,smite, exalt ourselves against you.'
[3.] Seest thou how he lays upon them the whole blame, both of their senseless pride and of what seems to be folly in himself. `For not that I may show myself more conspicuous, but that I may set you free from this bitter slavery, am I compelled to glory some little. But it is meet to examine not simply things that are said, but, in addition, the reason also. For Samuel also put together a high panegyric upon himself, when he anointed Saul, saying, "Whose ass have I taken, or calf, or shoes? or have I oppressed any of you?" (1 Samuel chapter 12, verse 3, LXX.) And yet no one finds fault with him. And the reason is because he did not say it by way of setting off himself; but because he was going to appoint a king, he wishes under the form of a defence [of himself] to instruct him to be meek and gentle. And observe the wisdom of the prophet, or rather the loving kindness of God. For because he wished to turn them from [their design,] bringing together a number of grievous things he asserted them of their future king, as, for instance, that he would make their wives grind at the mill, (1 Samuel chapter 8, verse 11-18.) the men shepherds and muleteers; for he went through all the service appertaining to the kingdom with minuteness. But when he saw that they would not be hindered by any of these things, but were incurably distempered; he thus both spareth them and composeth their king to gentleness. (1 Samuel chapter 12, verse 5) Therefore he also takes him to witness. For indeed no one was then bringing suit or charge against him that he needed to defend himself, but he said those things in order to make him better. And therefore also he added, to take down his pride, "If ye will hearken, ye and your king," (ibid. 14.) such and such good things shall be yours; "but if ye will not hearken, then the reverse of all." Amos also said, "I was no prophet, nor the son of a prophet, but only a herdsman, a gatherer of sycamore fruit. And God took me." (Amos chapter 7, verse 14 and Amos chapter 7, verse 15) But he did not say this to exalt himself, but to step their mouths that suspected him as no prophet, and to show that he is no deceiver, nor says of his own mind the things which he says. Again, another also, to show the very same thing, said, "But truly I am full of power by the spirit and might of the Lord." (Micah chapter 3, verse 8) And David also when he related the matter of the lion and of the bear, (1 Samuel chapter 17, verse 34, &c.) spake not to glorify himself, but to bring about a great and admirable end. For since it was not believed possible he could conquer the barbarian unarmed, he that was not able even to bear arms; he was compelled to give proofs of his own valor. And when he cut off Saul's skirt, he said not what he said out of display, but to repel an ill suspicion which they had scattered abroad against him, saying, that he wished to kill him. (1 Samuel chapter 24, verse 4, &c.) It is meet therefore every where to seek for the reason. For he that looks to the advantage of his hearers even though he should praise himself, not only deserves not to be found fault with, but even to be crowned; and if he is silent, then to be found fault with. For if David had then been silent in the matter of Goliath, they would not have allowed him to go out to the battle, nor to have raised that illustrious trophy. On this account then he speaks being compelled; and that not to his brethren, although he was distrusted by them too as well as by the king; but envy stopped their ears. Therefore leaving them alone, he tells his tale to him who was not as yet envious of him.
[4.] For envy is a fearful, a fearful thing, and persuades men to despise their own salvation. In this way did both Cain destroy himself, and again, before his time, the devil who was the destroyer of his father. So did Saul invite an evil demon against his own soul; and when he had invited, he again envied his physician. For such is the nature of envy; he knew that he was saved, yet he would rather have perished than see him that saved him had in honor. What can be more grievous than this passion? One cannot err in calling it the devil's offspring. And in it is contained the fruit of vainglory, or rather its root also; for both these evils are wont mutually to produce each other. And thus in truth it was that Saul even thus envied, when they said, "David smote by ten thousands," (1 Samuel chapter 18, verse 7) than which what can be more senseless? For why dost thou envy? tell me! `Because such an one praised him?' Yet surely thou oughtest to rejoice; besides, thou dost not know even whether the praise be true. And dost thou therefore grieve because without being admirable he hath been praised as such? And yet thou oughtest to feel pity. For if he be good, thou oughtest not to envy him when praised, but thyself to praise along with those that speak well of him; but if not such, why art thou galled? why thrust the sword against thyself? `Because admired by men?' But men to-day are and to-morrow are not. `But because he enjoys glory?' Of what sort, tell me? That of which the prophet says that it is "the flower of grass." (Isaiah chapter 40, verse 6. LXX.) Art thou then therefore envious because thou bearest no burden, nor carriest about with thee such loads of grass? But if he seems to thee to be enviable on this account, then why not also woodcutters who carry burdens every day and come to the city [with them]? For that burden is nothing better than this, but even worse. For theirs indeed galls the body only, but this hath oftentimes harmed the soul even and occasioned greater solicitude than pleasure. And should one have gained renown through eloquence, the fear he endures is greater than the good report he bears; yea, what is more, the one is short, the other perpetual. `But he is in favor with those in authority?' In that too again is danger and envy. For as thou feelest towards him, so do many others feel. `But he is praised continually?' This produces bitter slavery. For he will not dare to do fearlessly aught of what according to his judgment he should, lest he should offend those that extol him, for that distinction is a hard bondage to him. So that the more he is known to, so many the more masters he has, and his slavery becomes the greater, as masters of his are found in every quarter. A servant indeed, when he is released from the eye of his master, both takes breath and lives in all freedom; but this man meets with masters at every turn, for he is the slave of all that appear in the forum. And even should some necessary object press, he dares not set foot in the forum, except it be with his servants following, and his horse, and all his other show set in array, lest his masters condemn him. And if he sees some friend of those who are truly so, he has not the boldness to talk with him on an equal footing: for he is afraid of his masters, lest they depose him from his glory. So that the more distinguished he is, so much the more he is enslaved. And if he suffer aught that is disagreeable, the insult is the more annoying, both in that he has more to witness it and it seems to infringe his dignity. It is not only an insult, but a calamity also, for he has also many who exult at it; and in like way if he come to the enjoyment of anygood thing, he has more who envy and detract and do their vigilance to destroy him. Is this then a good? tell me. Is this glory? By no means; but ingloriousness, and slavery, and bonds, and every burdensome thing one can say. But if the glory that cometh of men be so greatly to be coveted in thy account, and if it quite disquiets thee that such and such an one is applauded of the many; when thou beholdest him in the enjoyment of that applause, pass over in thy thought to the world to come and the glory which is there. And just as when hurrying to escape the onset of a wild beast, thou enterest into a cabin and shuttest to the doors; so now also flee unto the life to come, and that unspeakable glory. For so shalt thou both tread this under thy feet, and wilt easily lay hold upon that, and wilt enjoy the true liberty, and the eternal good things; whereunto may we all attain through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory, might, honor, now and ever, and world without end. Amen.
