Homily X. 2 Cor. v. 1 For we know, that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal, in the heavens. Again he arouses their zeal because many trials drew on . For it was likely that they, in consequence of his absence, were weaker in respect to this [need]. What then saith he? One ought not to wonder that we suffer affliction; nor to be confounded, for we even reap many gains thereby. And some of these he mentioned before; for instance, that we “bear about the dying of Jesus,” and present the greatest proof of His power: for he says, “that the exceeding greatness of the power may be of God:” and we exhibit a clear proof of the Resurrection, for, says he, “that the life of Jesus may be manifested in our mortal flesh. ” But since along with these things he said that our inward man is thus made better also; for “though our outward man is decaying,” saith he, “yet the inward man is renewed day by day;” showing again that this being scourged and persecuted is proportionately useful, he adds, that when this is done thoroughly, then the countless good things will spring up for those who have endured these things. For lest when thou hearest that thy outward man perishes, thou shouldest grieve; he says, that when this is completely effected, then most of all shalt thou rejoice and shalt come unto a better inheritance . So that not only ought not one to grieve at its perishing now in part, but even earnestly to seek for the completion of that destruction, for this most conducts thee to immortality. Wherefore also he added, “For we know, that if the earthly house of our tabernacle be dissolved: we have a building from God, a house not made with hands, eternal in the heavens. ” For since he is urging again the doctrine of the Resurrection in respect to which they were particularly unsound; he calls in aid the judgment of his hearers also, and so establishes it; not however in the same way as before, but, as it were, arriving at it out of another subject: (for they had been already corrected:) and says, “We know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal in the heavens. ” Some indeed say that the ‘earthly house’ is this world; But I should maintain that he alludes rather to the body. But observe, I pray, how by the terms [he uses,] he shows the superiority of the future things to the present. For having said “earthly” he hath opposed to it “the heavenly;” having said, “house of tabernacle,” thereby declaring both that it is easily taken to pieces and is temporary, he hath opposed to it the “eternal,” for the name “tabernacle” often times denotes temporariness. Wherefore He saith, “In My Father’s house are many abiding places. ” ( John xiv. 2 . ) But if He anywhere also calls the resting places of the saints tabernacles; He calls them not tabernacles simply, but adds an epithet; for he said not, that “they may receive you” into their tabernacles, but “into the eternal tabernacles. ” ( Luke xvi. 9 . ) Moreover also in that he said, “not made with hands,” he alluded to that which was made with hands. What then? Is the body made with hands?
By no means; but he either alludes to the houses here that are made with hands, or if not this, then he called the body which is not made with hands, ’a house of tabernacle. ’ For he has not used the term in antithesis and contradistinction to this, but to heighten those eulogies and swell those commendations. [2. ] Ver. 2 . “For verily in this we groan, longing to be clothed upon with our habitation which is from heaven. ” What habitation? tell me. The incorruptible body. And why do we groan now? Because that is far better. And “from heaven” he calls it because of its incorruptibleness. For it is not surely that a body will come down to us from above: but by this expression he signifies the grace which is sent from thence. So far then ought we to be from grieving at these trials which are in part that we ought to seek even for their fulness , as if he had said: Groanest thou, that thou art persecuted, that this thy man is decaying? Groan that this is not done unto excess and that it perishes not entirely. Seest thou how he hath turned round what was said unto the contrary; having proved that they ought to groan that those things were not done fully; for which because they were done partially; they groaned. Therefore he henceforth calls it not a tabernacle, but a house, and with great reason. For a tabernacle indeed is easily taken to pieces; but a house abideth continually. Ver. 3 . “If so be that being unclothed we shall not be found naked. ” That is, even if we have put off the body, we shall not be presented there without a body, but even with the same one made incorruptible. But some read, and it deserves very much to be adopted, “If so be that being clothed we shall not be found naked. ” For lest all should be confident because of the Resurrection, he says, “If so be that being clothed,” that is, having obtained incorruption and an incorruptible body, “we shall not be found naked” of glory and safety. As he also said in the former Epistle; “We shall all be raised; but each in his own order. ” And, “There are celestial bodies, and bodies terrestial. ” ( 1 Cor. xv. 22, 23. ) (ib. 40 . ) For the Resurrection indeed is common to all, but the glory is not common; but some shall rise in honor and others in dishonor, and some to a kingdom but others to punishment. This surely he signified here also, when he said; “If so be that being clothed we shall not be found naked. ” [3. ] Ver. 4 . “For indeed we that are in this tabernacle do groan , not for that we would be unclothed, but that we would be clothed upon. ” Here again he hath utterly and manifestly stopped the mouths of the heretics, showing that he is not speaking absolutely of a body differing in identity , but of corruption and incorruption: ‘For we do not therefore groan,’ saith he, ‘that we may be delivered from the body: for of this we do not wish to be unclothed; but we hasten to be delivered from the corruption that is in it. ’ Wherefore he saith, ‘we wish not to be unclothed of the body, but that it should be clothed upon with incorruption.
’ Then he also interprets it [thus,] “That what is mortal may be swallowed up of life. ” For since putting off the body appeared to many a grievous thing; and he was contradicting the judgments of all, when he said, “we groan,” not wishing to be set free from it; (‘for if,’ says one, ‘the soul in being separated from it so suffers and laments, how sayest thou that we groan because we are not separated from it? ’) lest then this should be urged against him, he says, ‘Neither do I assert that we therefore groan, that we may put it off; (for no one putteth it off without pain, seeing that Christ says even of Peter, ‘They shall “carry thee,” and lead thee “whither thou wouldest not;”— John xxi. 18 . ) but that we may have it clothed upon with incorruption. ’ For it is in this respect that we are burdened by the body; not because it is a body, but because we are encompassed with a corruptible body and liable to suffering , for it is this that also causes us pain. But the life when it arriveth destroyeth and useth up the corruption; the corruption, I say, not the body. ‘And how cometh this to pass? ’ saith one. Inquire not; God doeth it; be not too curious. Wherefore also he added, Ver. 5 . “Now he that hath wrought us for this very thing is God. ” Hereby he shows that these things were prefigured from the first. For not now was this decreed: but when at the first He fashioned us from earth and created Adam; for not for this created He him, that he should die, but that He might make him even immortal. Then as showing the credibility of this and furnishing the proof of it, he added, “Who also gave the earnest of the Spirit. ” For even then He fashioned us for this; and now He hath wrought unto this by baptism, and hath furnished us with no light security thereof, the Holy Spirit. And he continually calls It an earnest, wishing to prove God to be a debtor of the whole, and thereby also to make what he says more credible unto the grosser sort. [4. ] Ver. 6 . “Being therefore always of good courage, and knowing. ” The word “of good courage” is used with reference to the persecutions, the plottings, and the continual deaths: as if he had said, ‘Doth any vex and persecute and slay thee? Be not cast down, for thy good all is done. Be not afraid: but of good courage. For that which thou groanest and grievest for, that thou art in bondage to corruption, he removes from henceforward out of the way, and frees thee the sooner from this bondage. ’ Wherefore also he saith, “Being therefore always of good courage,” not in the seasons of rest only, but also in those of tribulation; “and knowing,” Ver. 7, 8 . “That whilst we are at home in the body, we are absent from the Lord (for we walk by faith, not by sight); we are of good courage, I say, and are willing to be absent from the body, and to be at home with the Lord. ” That which is greater than all he has put last, for to be with Christ is better, than receiving an incorruptible [body.
] But what he means is this: ‘He quencheth not our life that warreth against and killeth us; be not afraid; be of good courage even when hewn in pieces. For not only doth he set thee free from corruption and a burden, but he also sendeth thee quickly to the Lord. ’ Wherefore neither did he say, “whilst we ‘are’ in the body:” as of those who are in a foreign and strange land. “Knowing therefore that whilst we are at home in the body, we are absent from the Lord: we are of good courage, I say, and willing to be absent from the body, and to be at home with the Lord. ” Seest thou how keeping back what was painful, the names of death and the end, he has employed instead of them such as excite great longing , calling them presence with God; and passing over those things which are accounted to be sweet, the things of life, he hath expressed them by painful names, calling the life here an absence from the Lord? Now this he did, both that no one might fondly linger amongst present things, but rather be aweary of them; and that none when about to die might be disquieted , but might even rejoice as departing unto greater goods. Then that none might say on hearing that we are absent from the Lord, ‘Why speakest thou thus? Are we then estranged from Him whilst we are here? ’ he in anticipation corrected such a thought, saying, “For we walk by faith, not by sight. ” Even here indeed we know Him, but not so clearly. As he says also elsewhere, ( 1 Cor. xiii. 12 . ) “in a mirror,” and “darkly. ” “We are of good courage, I say, and willing. ” Wonderful! to what hath he brought round the discourse? To an extreme desire of death, having shown the grievous to be pleasurable, and the pleasurable grievous. For by the term, “we are willing” he means, ‘we are desirous. ’ Of what are we desirous? Of being “absent from the body, and at home with the Lord. ” And thus he does perpetually, (as I showed also before) turning round the objection of his opponents unto the very contrary. Ver. 9 . “Wherefore also we make it our aim whether at home or absent, to be well pleasing unto him. ” ‘For what we seek for is this,’ saith he, ‘whether we be there or here, to live according to His will; for this is the principal thing. So that by this thou hast the kingdom already in possession without a probation. ’ For lest when they had arrived at so great a desire of being there, they should again be disquieted at its being so long first, in this he gives them already the chief of those good things. And what is this? To be well “pleasing. ” For as to depart is not absolutely good, but to do so in [God’s] favor, which is what makes departing also become a good; so to remain here is not absolutely grievous, but to remain offending Him. Deem not then that departure from the body is enough; for virtue is always necessary.
For as when he spoke of a Resurrection, he allowed [them] not by it alone to be of good courage, saying, “If so be that being clothed we shall not be found naked;” so also having showed a departure, lest thou shouldest think that this is enough to save thee, he added that it is needful that we be well pleasing. [5. ] Seeing then he has persuaded them by many good things, henceforth he alarms them also by those of gloomier aspect . For our interest consists both in the attainment of the good things and the avoidance of the evil things, in other words, hell and the kingdom. But since this, the avoiding of punishment, is the more forcible motive; for where penalty reaches only to the not receiving good things, the most will bear this contentedly; but if it also extend to the suffering of evil, do so no longer: (for they ought, indeed, to consider the former intolerable, but from the weakness and grovelling nature of the many, the latter appears to them more hard to bear:) since then (I say) the giving of the good things doth not so arouse the general hearer as the threat of the punishments, he is obliged to conclude with this, saying, Ver. 10 . “For we must all be made manifest before the judgment-seat. ” Then having alarmed and shaken the hearer by the mention of that judgment-seat, he hath not even here set down the woful without the good things, but hath mingled something of pleasure, saying, “That each one may receive the things done in the body,” as many as “he hath done, whether” it be “good or bad. ” By saying these words, he both reviveth those who have done virtuously and are persecuted with those hopes, and maketh those who have fallen back more earnest by that fear. And he thus confirmed his words touching the resurrection of the body. ‘For surely,’ sayeth he, ‘that which hath ministered to the one and to the other shall not stand excluded from the recompenses: but along with the soul shall in the one case be punished, in the other crowned. ’ But some of the heretics say, that it is another body that is raised. How so? tell me. Did one sin, and is another punished? Did one do virtuously, and is another crowned? And what will ye answer to Paul, saying, “We would not be unclothed, but clothed upon? ” And how is that which is mortal “swallowed up of life? ” For he said not, that the mortal or corruptible body should be swallowed up of the incorruptible body; but that corruption [should be swallowed up] “of life. ” For then this happeneth when the same body is raised; but if, giving up that body, He should prepare another, no longer is corruption swallowed up but continueth dominant. Therefore this is not so; but “this corruptible,” that is to say the body, “must put on incorruption. ” For the body is in a middle state , being at present in this and hereafter to be in that; and for this reason in this first, because it is impossible for the incorruption to be dissolved. “For neither doth corruption inherit incorruption,” saith he, (for, how is it [then] incorruption? ) but on the contrary, “corruption is swallowed up of life:” for this indeed survives the other, but not the other this.
For as wax is melted by fire but itself doth not melt the fire: so also doth corruption melt and vanish away under incorruption, but is never able itself to get the better of incorruption. [6. ] Let us then hear the voice of Paul, saying, that “we must stand at the judgment-seat of Christ;” and let us picture to ourselves that court of justice, and imagine it to be present now and the reckoning to be required . For I will speak of it more at large. For Paul, seeing that he was discoursing on affliction, and he had no mind to afflict them again, did not dwell on the subject; but having in brief expressed its austerity , “Each one shall receive according to what he hath done,” he quickly passed on. Let us then imagine it to be present now, and reckon each one of us with his own conscience, and account the Judge to be already present, and everything to be revealed and brought forth. For we must not merely stand, but also be manifested. Do ye not blush? Are ye not astonied? But if now, when the reality is not yet present, but is granted in supposition merely and imaged in thought; if now [I say] we perish conscience-struck; what shall we do when [it] shall arrive, when the whole world shall be present, when angels and archangels, when ranks upon ranks, and all hurrying at once, and some caught up on the clouds, and an array full of trembling; when there shall be the trumpets, one upon another, [when] those unceasing voices? For suppose there were no hell, yet in the midst of so great brightness to be rejected and to go away dishonored;—how great the punishment! For if even now, when the Emperor rideth in and his train with him, we contemplating each one of us our own poverty, derive not so much pleasure from the spectacle, as we endure dejection at having no share in what is going on about the Emperor, nor being near the Sovereign; what will it be then? Or thinkest thou it is a light punishment, not to be ranked in that company, not to be counted worthy of that unutterable glory, from that assemblage and those untold good things, to be cast forth some-wither far and distant? But when there is also darkness, and gnashing of teeth, and chains indissoluble, and an undying worm, and fire unquenchable, and affliction, and straitness, and tongues scorching like the rich man’s; and we wail, and none heareth; and we groan and gnash our teeth for anguish, and none regardeth; and we look all round, and no where is there any to comfort us; where shall we rank those that are in this condition? what is there more miserable than are those souls? what more pitiable? For if, when we enter a prison and see its inmates, some squalid, some chained and famishing, some again shut up in darkness, we are moved with compassion, we shudder, we use all diligence that we may never be cast into that place; how will it be with us, when we are led and dragged away into the torture-dungeons themselves of hell? For not of iron are those chains, but of fire that is never quenched; nor are they that are set over us our fellows whom it is often possible even to mollify; but angels whom one may not so much as look in the face, exceedingly enraged at our insults to their Master.
Nor is it given, as here, to see some bringing in money, some food, some words of comfort, and to meet with consolation; but all is irremissible there: and though it should be Noah, or Job, or Daniel, and he should see his own kindred punished, he dares not succor. For even natural sympathy too comes then to be done away. For since it happeneth that there are righteous fathers of wicked children, and [righteous] children of [wicked] fathers; that so their pleasure may be unalloyed, and those who enjoy the good things may not be moved with sorrow through the constraining force of sympathy, even this sympathy, I affirm, is extinguished, and themselves are indignant together with the Master against their own bowels. For if the common run of men, when they see their own children vicious, disown and cut them off from that relationship; much rather will the righteous then. Therefore let no one hope for good things, if he have not wrought any good thing, even though he have ten thousand righteous ancestors. “For each one shall receive the things done in the body according to what he hath done. ” Here he seems to me to be alluding also to them that commit fornication: and to raise up as a wall unto them the fear of that world, not however to them alone; but also to all that in any wise transgress. [7. ] Let us hear then, us also. And if thou have the fire of lust, set against it that other fire, and this will presently be quenched and gone. And if thou purposest to utter some harsh sounding [speech], think of the gnashing of teeth, and the fear will be a bridle to thee. And if thou purposest to plunder, hear the Judge commanding, and saying, “Bind him hand and foot, and cast him into the outer darkness,” ( Matt. xxii. 13 . ) and thou wilt cast out this lust also. And if thou art drunken, and surfeitest continually, hear the rich man saying, ‘Send Lazarus, that with the tip of his finger he may cool this scorching tongue;’ ( Luke xvi. 24 . ) yet not obtaining this; and thou wilt hold thyself aloof from that distemper . But if thou lovest luxury, think of the affliction and the straitness there, and thou wilt not think at all of this. If again thou art harsh and cruel, bethink thee of those virgins who when their lamps had gone out missed so of the bridal chamber, and thou wilt quickly become humane. Or sluggish art thou, and remiss? Consider him that hid the talent, and thou wilt be more vehement than fire. Or doth desire of thy neighbor’s substance devour thee? Think of the worm that dieth not, and thou wilt easily both put away from thee this disease, and in all other things wilt do virtuously. For He hath enjoined nothing irksome or oppressive. Whence then do His injunctions appear irksome to us? From our own slothfulness. For as if we labor diligently, even what appears intolerable will be light and easy; so if we are slothful, even things tolerable will seem to us difficult.
Considering then all these things, let us think not of the luxurious, but what is their end; here indeed filth and obesity, there the worm and fire: not of the rapacious, but what is their end; cares here, and fears, and anxieties; there chains indissoluble: not of the lovers of glory, but what these things bring forth; here slavery and dissemblings, and there both loss intolerable and perpetual burnings. For if we thus discourse with ourselves, and if with these and such like things we charm perpetually our evil lusts, quickly shall we both cast out the love of the present things, and kindle that of the things to come. Let us therefore kindle it and make it blaze. For if the conception of them, although a faint sort of one, affords so great pleasure; think how great the gladness, the manifest experience itself shall bring us. Blessed, and thrice blessed, yea, thrice blessed many times, are they who enjoy those good things; just as, consequently, pitiable and thrice wretched are they Who endure the opposite of these. That then we may be not of these but those, let us choose virtue. For so shall we attain unto the good things to come as well; which may all we attain, through the grace and love towards men of our Lord Jesus Christ; by Whom, and with Whom, to the Father, together with the Holy Spirit, be glory, might, and honor, now and for ever, and world without end. Amen.
Homily XI. 2 Cor. v. 11 Knowing therefore the fear of the Lord, we persuade men but we are made manifest unto God; and I hope that we are made manifest also in your consciences. Knowing therefore, he says, these things, that terrible seat of judgment, we do every thing so as not to give you a handle nor offence, nor any false suspicion of evil practice against us. Seest thou the strictness of life, and zeal of a watchful soul? ‘For we are not only open to accusation,’ he saith ‘if we commit any evil deed; but even if we do not commit, yet are suspected, and having it in our power to repel the suspicion, brave it, we are punished. ‘ Ver. 12 . “We are not again commending ourselves unto you, but speak as giving you occasion of glorying in our behalf. ” See how he is continually obviating the suspicion of appearing to praise himself. For nothing is so offensive to the hearers as for any one to say great and marvellous things about himself. Since then he was compelled in what he said to fall upon that subject, he uses a corrective, saying, ‘we do this for your sakes, not for ours, that ye may have somewhat to glory of, not that we may. ’ And not even this absolutely, but because of the false Apostles. Wherefore also he added, “To answer them that glory in appearance, and not in heart. ” Seest thou how he hath detached them from them, and drawn them to himself; having shown that even the Corinthians themselves are longing to get hold of some occasion, whereby they may have it in their power to speak on their behalf and to defend them unto their accusers. For, says he, ‘we say these things not that we may boast, but that ye may have wherein to speak freely on our behalf;’ which is the language of one testifying to their great love: ‘and not that ye may boast merely: but that ye may not be drawn aside. ’ But this he does not say explicitly, but manages his words otherwise and in a gentler form, and without dealing them a blow, saying, “That ye may have somewhat to glory towards those which glory in appearance. ” But neither this does he bid them do absolutely, when no cause exists, but when they extol themselves; for in all things he looks out for the fitting occasion. He does not then do this in order to show himself to be illustrious, but to stop those men who were using the thing improperly and to the injury of these. But what is “in appearance? ” In what is seen, in what is for display. For of such sort were they, doing every thing out of a love of honor, whilst they were both empty inwardly and wore indeed an appearance of piety and of venerable seeming, but of good works were destitute. [2. ] Ver. 13 . “For whether we are beside ourselves, it is to God; or whether we are of sober mind, it is unto you. ” And if, saith he, we have uttered any great thing, (for this is what he here calls being beside himself, as therefore in other places also he calls it folly;— 2 Cor. xi. 1, 17, 21 .
) for God’s sake we do this, lest ye thinking us to be worthless should despise us and perish; or if again any modest and lowly thing, it is for your sakes that ye may learn to be lowly-minded. Or else, again, he means this. If any one thinks us to be mad, we seek for our reward from God, for Whose sake we are of this suspected; but if he thinks us sober, let him reap the advantage of our soberness. And again, in another way. Does any one say we are mad? For God’s sake are we in such sort mad. Wherefore also he subjoins; Ver. 14 . “For the love of God constraineth us, because we thus judge. ” ‘For not the fear of things to come only,’ he saith, ‘but also those which have already happened allow us not to be slothful nor to slumber; but stir us up and impel us to these our labors on your behalf. ’ And what are those things which have already happened? “That if one died for all, then all died. ” ‘Surely then it was because all were lost,’ saith he. For except all were dead, He had not died for all . For here the opportunities of salvation exist; but there are found no longer. Therefore, he says, “The love of God constraineth us,” and allows us not to be at rest. For it cometh of extreme wretchedness and is worse than hell itself, that when He hath set forth an act so mighty, any should be found after so great an instance of His provident care reaping no benefit. For great was the excess of that love, both to die for a world of such extent , and dying for it when in such a state. Ver. 15 . “That they which live should no longer live unto themselves, but unto Him who for their sakes died and rose again. ” If therefore we ought not to live unto ourselves, ‘be not troubled,’ says he, ‘nor be confounded when dangers and deaths assail you. ’ And he assigns besides an indubitable argument by which he shows that the thing is a debt. For if through Him we live who were dead; to Him we ought to live through Whom we live. And what is said appears indeed to be one thing, but if any one accurately examine it, it is two: one that we live by Him, another that He died for us: either of which even by itself is enough to make us liable; but when even both are united consider how great the debt is. Yea, rather, there are three things here. For the First-fruits also for thy sake He raised up, and led up to heaven: wherefore also he added, “Who for our sakes died and rose again. ” [3. ] Ver. 16 . “Wherefore we henceforth know no man after the flesh. ” For if all died and all rose again; and in such sort died as the tyranny of sin condemned them; but rose again “through the laver of regeneration and the renewing of the Holy Ghost;” ( Titus iii. 5 . ) he saith with reason, “we know none” of the faithful “after the flesh. ” For what if even they be in the flesh? Yet is that fleshly life destroyed, and we are born again by the Spirit, and have learnt another deportment and rule and life and condition , that, namely, in the heavens. And again of this itself he shows Christ to be the Author.
Wherefore also he added, “Even though we have known Christ after the flesh, yet now we know Him so no more. ” What then? tell me. Did He put away the flesh, and is He now not with that body? Away with the thought, for He is even now clothed in flesh; for “this Jesus Who is taken up from you into Heaven shall so come. So? How? In flesh, with His body. How then doth he say, “Even though we have known Christ after the flesh, yet now henceforth no more? ” ( Acts i. 11 . ) For in us indeed “after the flesh” is being in sins, and “not after the flesh” not being in sins; but in Christ, “after the flesh” is His being subject to the affections of nature, such as to thirst, to hunger, to weariness, to sleep. For “He did no sin, neither was guile found in His mouth. ” ( 1 Pet. ii. 22 . ) Wherefore He also said, “Which of you convicteth Me of sin? ” ( John viii. 46 . ) and again, “The prince of this world cometh, and he hath nothing in Me. ” ( ib. xiv. 30 . ) And “not after the flesh” is being thenceforward freed even from these things, not the being without flesh. For with this also He cometh to judge the world, His being impassible and pure. Whereunto we also shall advance when “our body” hath been “fashioned like unto His glorious body. ” ( Philip. iii. 21 . ) [4. ] Ver. 17 . “Wherefore if any man is in Christ, he is a new creature. ” For seeing he had exhorted unto virtue from His love, he now leads them on to this from what has been actually done for them; wherefore also he added, “If any man is in Christ,” he is “a new creature. ” “If any,” saith he, “have believed in Him, he has come to another creation, for he hath been born again by the Spirit. ” So that for this cause also, he says, we ought to live unto Him, not because we are not our own only, nor because He died for us only, nor because He raised up our First-fruits only, but because we have also come unto another life. See how many just grounds he urges for a life of virtue. For on this account he also calls the reformation by a grosser name , in order to show the transition and the change to be great. Then following out farther what he had said, and showing how it is “a new creation,” he adds, “The old things are passed away, behold, all things are become new. ” What old things? He means either sins and impieties, or else all the Judaical observances. Yea rather, he means both the one and the other. “Behold, all things are become new. ” Ver. 18 . “But all things are of God. ” Nothing of ourselves. For remission of sins and adoption and unspeakable glory are given to us by Him. For he exhorts them no longer from the things to come only, but even from those now present. For consider. He said, that we shall be raised again, and go on unto incorruption, and have an eternal house; but since present things have more force to persuade than things to come, with those who believe not in these as they ought to believe, he shows how great things they have even already received, and being themselves what.
What then being, received they them? Dead all; (for he saith, “all died;” and, “He died for all;” so loved He all alike;) inveterate all, and grown old in their vices. But behold, both a new soul, (for it was cleansed,) and a new body, and a new worship, and promises new, and covenant, and life, and table, and dress, and all things new absolutely . For instead of the Jerusalem below we have received that mother city which is above ( Gal. iv. 26 . ); and instead of a material temple have seen a spiritual temple; instead of tables of stone, fleshy ones; instead of circumcision, baptism; instead of the manna, the Lord’s body; instead of water from a rock, blood from His side; instead of Moses’ or Aaron’s rod, the Cross; instead of the promised [land] , the kingdom of heaven; instead of a thousand priests, One High Priest; instead of a lamb without reason , a Spiritual Lamb. With these and such like things in his thought he said, “all things are new. ” But “all” these “things are of God,” by Christ, and His free gift. Wherefore also he added, “Who reconciled us to Himself through Christ, and gave unto us the ministry of reconciliation. ” For from Him are all the good things. For He that made us friends is Himself also the cause of the other things which God hath given to His friends. For He rendered not these things unto us, allowing us to continue enemies, but having made us friends unto Himself. But when I say that Christ is the cause of our reconciliation, I say the Father is so also: when I say that the Father gave, I say the Son gave also. “For all things were made by Him;” ( John i. 3 . ) and of this too He is the Author. For we ran not unto Him, but He Himself called us. How called He us? By the sacrifice of Christ. “And gave unto us the ministry of reconciliation. ” Here again he sets forth the dignity of the Apostles; showing how great a thing was committed to their hands, and the surpassing greatness of the love of God. For even when they would not hear the Ambassador that came, He was not exasperated nor left them to themselves, but continueth to exhort them both in His own person and by others. Who can be fittingly amazed at this solicitude? The Son Who came to reconcile, His True and Only-Begotten, was slain, yet not even so did the Father turn away from His murderers; nor say, “I sent My Son as an Ambassador, but they not only would not hear Him, but even slew and crucified Him, it is meet henceforth to leave them to themselves:” but quite the contrary, when the Son departed, He entrusted the business to us; for he says, “gave unto us the ministry of reconciliation. [5. ] Ver. 19 . “To wit, that God was in Christ reconciling the world unto Himself, not reckoning unto them their tresspasses. ” Seest thou love surpassing all expression, all conception? Who was the aggrieved one? Himself. Who first sought the reconciliation? Himself. ‘And yet,’ saith one, ‘He sent the Son, He did not come Himself. ’ The Son indeed it was He sent; still not He alone besought, but both with Him and by Him the Father; wherefore he said, that, “God was reconciling the world unto Himself in Christ:” that is, by Christ .
For seeing he had said, “Who gave unto us the ministry of reconciliation;” he here used a corrective, saying, “Think not that we act of our own authority in the business: we are ministers; and He that doeth the whole is God, Who reconciled the world by the Only-Begotten. ” And how did He reconcile it unto Himself? For this is the marvel, not that it was made a friend only, but also by this way a friend. This way? What way? Forgiving them their sins; for in no other way was it possible. Wherefore also he added, “Not reckoning unto them their tresspasses. ” For had it been His pleasure to require an account of the things we had transgressed in, we should all have perished; for “all died. ” But nevertheless though our sins were so great, He not only did not require satisfaction, but even became reconciled; He not only forgave, but He did not even “reckon. ” So ought we also to forgive our enemies, that ourselves too may obtain the like forgiveness. “And having committed unto us the word of reconciliation. ” For neither have we come now on any odious office; but to make all men friends with God. For He saith, ‘Since they were not persuaded by Me, do ye continue beseeching until ye have persuaded them. ’ Wherefore also he added, Ver. 20 . “We are ambassadors therefore on behalf of Christ, as though God were entreating by us; we beseech you on behalf of Christ, be ye reconciled to God. ” Seest thou how he has extolled the thing by introducing Christ thus in the form of a suppliant ; yea rather not Christ only, but even the Father? For what he says is this: ‘The Father sent the Son to beseech, and to be His Ambassador unto mankind. When then He was slain and gone, we succeeded to the embassy; and in His stead and the Father’s we beseech you. So greatly doth He prize mankind that He gave up even the Son, and that knowing He would be slain, and made us Apostles for your sakes; so that he said with reason, “All things are for your sakes. ” ( 2 Cor. iv. 15 . ) “We are therefore ambassadors on behalf of Christ,” that is, instead of Christ; for we have succeeded to His functions. ’ But if this appears to thee a great thing, hear also what follows wherein he shows that they do this not in His stead only, but also in stead of the Father. For therefore he also added, “As though God were entreating by us. ” ‘For not by the Son Himself only doth He beseech, but also by us who have succeeded to the office of the Son. Think not therefore,’ he says, ‘that by us you are entreated; Christ Himself, the Father Himself of Christ, beseeches you by us. What can come up to this excess [of goodness]? He was outraged who had conferred innumerable benefits; having been outraged, He not only exacted not justice, but even gave His son that we might be reconciled. They that received Him were not reconciled, but even slew Him. Again, He sent other ambassadors to beseech, and though these are sent, it is Himself that entreats. And what doth He entreat? “Be ye reconciled unto God. ” And he said not, ‘Reconcile God to yourselves;’ for it is not He that beareth enmity, but ye; for God never beareth enmity. Urging moreover his cause, like an ambassador on his mission, he says, Ver.
21 . “For Him who knew no sin He made to be sin on our account. ” ‘I say nothing of what has gone before, that ye have outraged Him, Him that had done you no wrong, Him that had done you good, that He exacted not justice, that He is first to beseech, though first outraged; let none of these things be set down at present. Ought ye not in justice to be reconciled for this one thing only that He hath done to you now? ’ And what hath He done? “Him that knew no sin He made to be sin, for you. ” For had He achieved nothing but done only this, think how great a thing it were to give His Son for those that had outraged Him. But now He hath both well achieved mighty things, and besides, hath suffered Him that did no wrong to be punished for those who had done wrong. But he did not say this: but mentioned that which is far greater than this. What then is this? “Him that knew no sin,” he says, Him that was righteousness itself , “He made sin,” that is suffered as a sinner to be condemned, as one cursed to die. “For cursed is he that hangeth on a tree. ” ( Gal. iii. 13 . ) For to die thus was far greater than to die; and this he also elsewhere implying, saith, “Becoming obedient unto death, yea the death of the cross. ” ( Philip. ii. 8 . ) For this thing carried with it not only punishment, but also disgrace. Reflect therefore how great things He bestowed on thee. For a great thing indeed it were for even a sinner to die for any one whatever; but when He who undergoes this both is righteous and dieth for sinners; and not dieth only, but even as one cursed; and not as cursed [dieth] only, but thereby freely bestoweth upon us those great goods which we never looked for; (for he says, that “we might become the righteousness of God in Him;”) what words, what thought shall be adequate to realize these things? ‘For the righteous,’ saith he, ‘He made a sinner; that He might make the sinners righteous. ’ Yea rather, he said not even so, but what was greater far; for the word he employed is not the habit, but the quality itself. For he said not “made” [Him] a sinner, but “sin;” not, ‘Him that had not sinned’ only, but “that had not even known sin; that we” also “might become,” he did not say ‘righteous,’ but, “righteousness,” and, “the righteousness of God. ” For this is [the righteousness] “of God” when we are justified not by works, (in which case it were necessary that not a spot even should be found,) but by grace, in which case all sin is done away. And this at the same time that it suffers us not to be lifted up, (seeing the whole is the free gift of God,) teaches us also the greatness of that which is given. For that which was before was a righteousness of the Law and of works, but this is “the righteousness of God. ” [6. ] Reflecting then on these things, let us fear these words more than hell; let us reverence the things [they express] more than the kingdom, and let us not deem it grievous to be punished, but to sin.
For were He not to punish us, we ought to take vengeance on ourselves, who have been so ungrateful towards our Benefactor. Now he that hath an object of affection, hath often even slain himself, when unsuccessful in his love; and though successful, if he hath been guilty of a fault towards her, counts it not fit that he should even live; and shall not we, when we outrage One so loving and gentle, cast ourselves into the fire of hell? Shall I say something strange, and marvellous, and to many perhaps incredible? To one who hath understanding and loveth the Lord as it behoveth to love Him, there will be greater comfort if punished after provoking One so loving, than if not punished. And this one may see by the common practice. For he that has wronged his dearest friend feels then the greatest relief, when he has wreaked vengeance on himself and suffered evil. And accordingly David said, “I the shepherd have sinned, and I the shepherd have done amiss; and these the flock, what have they done? Let Thy hand be upon me, and upon my father’s house. ” ( 2 Sam. xxiv. 17 . LXX. ) And when he lost Absalom he wreaked the extremest vengeance upon himself, although he was not the injurer but the injured; but nevertheless, because he loved the departed exceedingly, he racked himself with anguish, in this manner comforting himself. Let us therefore also, when we sin against Him Whom we ought not to sin against, take vengeance on ourselves. See you not those who have lost true-born children, that they therefore both beat themselves and tear their hair, because to punish themselves for the sake of those they loved carries comfort with it. But if, when we have caused no harm to those dearest to us, to suffer because of what hath befallen them brings consolation; when we ourselves are the persons who have given provocation and wrong, will it not much rather be a relief to us to suffer the penalty and will not the being unpunished punish? Every one in a manner will see this. If any love Christ as it behoveth to love Him, he knoweth what I say; how, even when He forgiveth, he will not endure to go unpunished; for thou undergoest the severest punishment in having provoked Him. And I know indeed that I am speaking what will not be believed by the many; but nevertheless it is so as I have said. If then we love Christ as it behoveth to love Him, we shall punish ourselves when we sin. For to those who love any whomsover, not the suffering somewhat because they have provoked the beloved one is unpleasing; but above all, that they have provoked the person loved. And if this last when angered doth not punish, he hath tortured his lover more; but if he exacts satisfaction, he hath comforted him rather. Let us therefore not fear hell, but offending God; for it is more grievous than that when He turns away in wrath: this is worse than all, this heavier than all. And that thou mayest learn what a thing it is, consider this which I say.
If one that was himself a king, beholding a robber and malefactor under punishment, gave his well-beloved son, his only-begotten and true, to be slain; and transferred the death and the guilt as well, from him to his son, (who was himself of no such character,) that he might both save the condemned man and clear him from his evil reputation ; and then if, having subsequently promoted him to great dignity, he had yet, after thus saving him and advancing him to that glory unspeakable, been outraged by the person that had received such treatment: would not that man, if he had any sense, have chosen ten thousand deaths rather than appear guilty of so great ingratitude? This then let us also now consider with ourselves, and groan bitterly for the provocations we have offered our Benefactor; nor let us therefore presume, because though outraged He bears it with long-suffering; but rather for this very reason be full of remorse . For amongst men too, when one that hath been smitten on the right cheek offers the left also, he more avengeth himself than if he gave ten thousand blows; and when one that hath been reviled, not only revileth not again but even blesseth, he hath stricken [his adversary] more heavily, than if he rained upon him ten thousand reproaches. Now if in the case of men we feel ashamed when offering insults we meet with long-suffering; much rather, in respect to God, ought they to be afraid who go on continually sinning yet suffer no calamity. For, even for evil unto their own heads is the unspeakable punishment treasured up for them. These things then bearing in mind, let us above all things be afraid of sin; for this is punishment, this is hell, this is ten thousand ills. And let us not only be afraid of, but also flee from it, and strive to please God continually; for this is the kingdom, this is life, this is ten thousand goods. So shall we also even here obtain already the kingdom and the good things to come; 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 for ever, and world without end. Amen.
Homily XII. 2 Cor. vi. 1, 2 And working together with Him we intreat also that ye receive not the grace of God in vain. For he saith, At an acceptable time I hearkened unto thee. And in a day of salvation did I succor thee. For since he said, God beseeches, and we are ambassadors and suppliants unto you, that ye be “reconciled unto God:” lest they should become supine, he hereby again alarms and arouses them, saying: “We intreat that ye receive not the grace of God in vain. ” ‘For let us not,’ he says, ‘therefore be at ease, because He beseeches and hath sent some to be ambassadors; nay, but for this very reason let us make haste to please God and to collect spiritual merchandise;’ as also he said above, “The love of God constraineth us,” ( ch. v. 14 . ) that is presseth, driveth, urgeth us, ‘that ye may not after so much affectionate care, by being supine and exhibiting no nobleness, miss of such great blessings. Do not therefore because He hath sent some to exhort you, deem that this will always be so. It will be so until His second coming; until then He beseeches, so long as we are here; but after that is judgment and punishment. ’ Therefore, he says, “we are constrained. ” For not only from the greatness of the blessings and His loving kindness, but also from the shortness of the time he urgeth them continually. Wherefore he saith also elsewhere, “For now is our salvation nearer. ” ( Rom. xiii. 11 . ) And again; “The Lord is at hand. ” ( Philip. iv. 5 . ) But here he does something yet more. For not from the fact that the remainder of the time is short and little, but also from its being the only season available, for salvation, he incited them. For, “Behold,” he saith, “now is the acceptable time; behold, now is the day of salvation. ” Let us therefore not let slip the favorable opportunity but display a zeal worthy of the grace. For therefore is it that we also press forward, knowing both the shortness and the suitableness of the time. Wherefore also he said; “And working together we intreat also. Working together” with you; ‘for we work together with you, rather than with God for Whom we are ambassadors. For He is in need of nothing, but the salvation all passeth over to you. ’ But if it is even with God that he speaks of working together, he repudiates not even this [interpretation]; for he says in another place, “we are God’s fellow-workers:” ( 1 Cor. iii. 9 . ) in this way, saith he, to save men. Again, “We entreat also. ” For he indeed, when beseeching, doth not barely beseech, but sets forth these His just claims; namely, that He gave His Son, the Righteous One that did not so much as know sin, and made Him to be sin for us sinners, that we might become righteous: which claims having, and being God, He displayed such goodness. But what we beseech is that ye would receive the benefit and not reject the gift. Be persuaded therefore by us, and “receive not the grace in vain. ” For lest they should think that this of itself is “reconciliation,” believing on Him that calleth; he adds these words, requiting that earnestness which respects the life.
For, for one who hath been freed from sins and made a friend to wallow in the former things, is to return again unto enmity, and to “receive the grace in vain,” in respect of the life. For from “the grace” we reap no benefit towards salvation, if we live impurely; nay, we are even harmed, having this greater aggravation even of our sins, in that after such knowledge and such a gift we have gone back to our former vices. This however he does not mention as yet: that he may not make his work harsh, but says only that we reap no benefit. Then he also reminds of a prophecy, urging and compelling them to bestir themselves in order to lay hold of their own salvation. “For,” saith he, “He saith, “At an acceptable time I hearkened unto thee, “And in a day of salvation did I succor thee: “behold, now is the acceptable time: behold, now is the day of salvation. ” “The acceptable time. ” What is this? That of the Gift, that of the Grace, when it is appointed not that an account should be required of our sins nor penalty exacted; but besides being delivered, that we should also enjoy ten thousand goods, righteousness, sanctification, and all the rest. For how much toil would it have behoved us to undergo in order to obtain this “time! ” But, behold, without our toiling at all it hath come, bringing remission of all that was before. Wherefore also He calls it “acceptable,” because He both accepted those that had transgressed in ten thousand things, and not acceded merely, but advanced them to the highest honor; just as when a monarch arrives, it is a time not for judgment, but for grace and pardon. Wherefore also He calleth it acceptable. Whilst then we are yet in the lists , whilst we are at work in the vineyard, whilst the eleventh hour is left [us], let us draw nigh and show forth life; for it is also easy. For he that striveth for the mastery at such a time, when so great a gift hath been shed forth, when so great grace, will early obtain the prizes. For in the case of monarchs here below also, at the time of their festivals, and when they appear in the dress of Consuls, he who bringeth a small offering receiveth large gifts; but on the days in which they sit in judgment, much strictness, much sifting is requisite. Let us too therefore strive for the mastery in the time of this gift. It is a day of grace, of grace divine; wherefore with ease even we shall obtain the crown. For if when laden with so great evils He both received and delivered us: when delivered from all and contributing our part, shall He not rather accept us? [2. ] Then, as it is his constant wont, namely, to place himself before them and bid them hence to take their example, so he does in this place also. Wherefore also he addeth, Ver. 3 . “Giving no occasion of stumbling, that our ministration be not blamed,” persuading them not from considering “the time” only, but also those that had successfully labored with them. And behold with what absence of pride . For he said not, ‘Look at us how we are such and such,’ but, for the present, it is only to do away accusation that he relates his own conduct. And he mentions two chief points of a blameless life, “none” in “any” thing.
And he said not ‘accusation,’ but, what was far less, “occasion of stumbling;” that is, giving ground against us to none for censure, for condemnation, “that our ministration be not blamed;” that is, that none may take hold of it. And again, he said not, ‘that it be not accused,’ but that it may not have the least fault, nor any one have it in his power to animadvert upon it in any particular. Ver. 4 . “But in every thing commending ourselves as ministers of God. ” This is far greater. For it is not the same thing to be free from accusation; and to exhibit such a character as in everything to appear “ministers of God. ” For neither is it the same thing to be quit of accusation, and to be covered with praises. And he said not appearing, but “commending,” that is ‘proving. ’ Then he mentions also whence they became such. Whence then was it? “In much patience,” he says, laying the foundation of those good things. Wherefore he said not barely “patience,” but “much,” and he shows also how great it was. For to bear some one or two things is no great matter. But he addeth even snow storms of trials in the words, “In afflictions, in necessities. ” This is a heightening of affliction, when the evils are unavoidable, and there lies upon one as it were a necessity hardly extricable of misfortune. “In distresses. ” Either he means those of hunger and of other necessaries, or else simply those of their trials. Ver. 5 . “In stripes, in imprisonments, in tossings to and fro . ” Yet every one of these by itself was intolerable, the being scourged only, and being bound only, and being unable through persecution to remain fixed any where, (for this is in ‘tossings to and fro,’) but when both all, and all at once, assail, consider what a soul they need. Then along with the things from without, he mentions those imposed by himself. Ver. 5, 6 . “In labors, in watchings, in fastings; in pureness. ” But by “pureness” here, he means either chasteness again, or general purity, or incorruptness, or even his preaching the Gospel freely. “In knowledge. ” What is “in knowledge? ” In wisdom such as is given from God; that which is truly knowledge; not as those that seem to be wise and boast of their acquaintance with the heathen discipline, but are deficient in this. “In long-suffering, in kindness. ” For this also is a great note of a noble soul, though exasperated and goaded on every side, to bear all with long-suffering. Then to show whence he became such, he added; “In the Holy Ghost. ” ‘For in Him,’ he saith, ‘we do all these good works. ’ But observe when it is that he has mentioned the aid of the Holy Ghost. After he had set forth what was from himself. Moreover, he seems to me to say another thing herein. What then is this? Namely, ‘we have both been filled with abundance of the Spirit and hereby also give a proof of our Apostleship in that we have been counted worthy of spiritual gifts. ’ For if this be grace also, yet still he himself was the cause who by his good works and his toils attracted that grace. And if any should assert that besides what has been said, he shows that in his use of the gifts of the Spirit also he gave none offence; he would not miss of his meaning.
For they who received the [gift of] tongues amongst them and were lifted up, were blamed. For it is possible for one even in receiving a gift of the Spirit, not to use it aright. ‘But not so we,’ he saith, ‘but in the Spirit also, that is, in the gifts also, we have been blameless. ’ “In love unfeigned. ” This was the cause of all those good things; this made him what he was; this caused the Spirit also to abide with him, by Whose aid also all things were rightly done of him. Ver. 7 . “In the word of truth. ” A thing he says in many places, that ‘we continued neither to handle the word of God deceitfully nor to adulterate it. ’ “In the power of God. ” That which he always does ascribing nothing to himself but the whole to God, and imputing whatsoever he hath done aright to Him, this he hath done here also. For since he uttered great things, and affirmed that he had manifested in all things an irreproachable life and exalted wisdom, he ascribes this to the Spirit and to God. For neither were those commonplace things which he had said. For if it be a difficult thing even for one who lives in quiet to do aright and be irreproachable, consider him who was harassed by so great temptations, and yet shone forth through all, what a spirit he was of! And yet he underwent not these alone, but even far more than these, as he mentions next. And what is indeed marvelous is, not that he was irreproachable though sailing in such mighty waves, nor that he endured all nobly, but all with pleasure even. Which things, all, he makes clear to us by the next words, saying, “By the armor of righteousness on the right and the left. ” [3. ] Seest thou his self-possession of soul and well-strung spirit? For he shows that afflictions are arms not only which strike not down, but do even fortify and make stronger. And he calls those things ‘left,’ which seem to be painful; for such those are which bring with them the reward. Wherefore then doth he call them thus? Either in conformity with the conception of the generality, or because God commanded us to pray that we enter not into temptation. Ver. 8 . “By glory and dishonor, by evil report and good report. ” What saying thou? That thou enjoyest honor, and setting down this as a great thing? ‘Yes,’ he saith. Why, forsooth? For to bear dishonor indeed is a great thing, but to partake of honor requires not a vigorous soul. Nay, it needs a vigorous and exceeding great soul, that he who enjoys it may not be thrown and break his neck . Wherefore he glories in this as well as in that, for he shone equally in both. But how is it a weapon of righteousness? Because that the teachers are held in honor induceth many unto godliness. And besides, this is a proof of good works, and this glorifieth God. And this is, further, an instance of the wise contrivance of God, that by things which are opposite He brings in the Preaching. For consider. Was Paul bound? This too was on behalf of the Gospel. For, saith he, “the things which happened unto me have fallen out unto the progress of the Gospel; so that most of the brethren, being confident through my bonds, are more abundantly bold to speak the word without fear. ” ( Philip. i.
12, 14 . ) Again, did he enjoy honor? This too again rendered them more forward. “By evil report and good report. ” For not only did he bear those things nobly which happen to the body, the ‘afflictions,’ and whatever he enumerated, but those also which touch the soul; for neither are these wont to disturb slightly. Jeremiah at least having borne many temptations, gave in upon these, and when he was reproached, said, “I will not prophesy, neither will I name the Name of the Lord. ” ( Jer. xx. 9 . ) And David too many places complains of reproach. Isaiah also, after many things, exhorteth concerning this, saying, “Fear ye not the reproach of men, neither be ye overcome by their reviling. ” ( Is. li. 7 . LXX. ) And again, Christ also to His disciples; “When they shall speak all manner of evil against you falsely, rejoice and be exceeding glad,” ( Matt. v. 11, 12 . ) He saith, “for great is your reward in heaven. ” Elsewhere too He says,” And leap for joy. ” ( Luke vi. 23 . ) But He would not have made the reward so great, had not the contest been a great one. For in tortures the body also shareth the anguish with the soul; for the pain is both of the body and of the soul; but here it is of the soul alone. Many at any rate have fallen by these alone, and have lost their own souls. And to Job also the reproaches of his friends appeared more grievous than the worms and the sores. For there is nothing, there is nothing more intolerable to those in affliction than a word capable of stinging the soul. Wherefore along with the perils and the toils he names these also, saying, “By glory and dishonor. ” At any rate, many of the Jews also on account of glory derived from the many would not believe. For they feared, not lest they should be punished, but lest they should be put out of the synagogue. Wherefore He saith, “How can ye believe which receive glory one of another? ” ( John v. 44 . ) And we may see numbers who have indeed despised all dangers, but have been worsted by glory. [4. ] “As deceivers, and yet true. ” This is, “by evil report and good report. ” Ver. 9 . “As unknown, and yet well known. ” This is, “by glory and dishonor. ” For by some they were well known and much sought after, whilst others designed not to know them at all. “As dying, and behold, we live. ” As under sentence of death and condemned; which was itself also matter of dishonor. But this he said, to show both the unspeakable power of God and their own patience. For so far as those who plotted against us were concerned, we died; and this is what all suppose; but by God’s aid we escaped the dangers. Then to manifest also on what account God permits these things, he added, “As chastened, and not killed. ” Showing that the gain accruing to them from their temptations, even before the rewards, was great, and that their enemies against their will did them service. Ver. 10 . “As sorrowful, yet alway rejoicing. ” For by those that are without, indeed, we are suspected of being in despair; but we give no heed to them; yea, we have our pleasure at the full .
And he said not “rejoicing” only, but added also its perpetuity, for he says “alway rejoicing. ” What then can come up to this life? wherein, although dangers so great assault, the joy becometh greater. “As poor, yet making many rich. ” Some indeed affirm that the spiritual riches are spoken of here; but I would say that the carnal are so too; for they were rich in these also, having, after a new kind of manner, the houses of all opened to them. And this too he signified by what follows, saying, “As having nothing, and yet possessing all things. ” And how can this be? Yea rather, how can the opposite be? For he that possesseth many things hath nothing; and he that hath nothing possesseth the goods of all . And not here only, but also in the other points, contraries were produced by their contraries. But if thou marvellest how it is possible for one that hath nothing to have all things, let us bring forth this man himself into the midst, who commanded the world and was lord not only of their substance, but of their very eyes even. “If possible,” he says, “ye would have plucked out your eyes, and have given them to me. ” ( Gal. iv. 15 . ) Now these things he says, to instruct us not to be disturbed at the opinions of the many, though they call us deceivers, though they know us not, though they count us condemned , and appointed unto death, to be in sorrow, to be in poverty, to have nothing, to be (us, who are in cheerfulness) desponding: because that the sun even is not clear to the blind, nor the pleasure of the sane intelligible to the mad. For the faithful only are right judges of these matters, and are not pleased and pained at the same things as other people. For if any one who knew nothing of the games were to see a boxer, having wounds upon him and wearing a crown; he would think him in pain on account of the wounds, not understanding the pleasure the crown would give him. And these therefore, because they know what we suffer but do not know for what we suffer them, naturally suspect that there is nought besides these; for they see indeed the wrestling and the dangers, but not the prizes and the crowns and the subject of the contest. What then were the “all things” which Paul possessed, when he said, “As having nothing, and yet possessing all things? ” Things temporal , things spiritual. For he whom the cities received as an angel, for whom they would have plucked out their own eyes and have given them to him, ( Gal. iv. 14, 15 . ) he for whom they laid down their own necks, how had he not all things that were theirs? ( Rom. xvi. 4 . ) But if thou desirest to see the spiritual also, thou wilt find him in these things also especially rich. For he that was so dear to the King of all as even to share in unspeakable things with the Lord of the angels, ( ch. xii. 4 . ) how was not he more opulent than all men, and had all things? Devils had not else been so subject to him, suffering and disease had not so fled away . [5. ] And let us therefore, when we suffer aught for Christ’s sake, not merely bear it nobly but also rejoice.
If we fast, let us leap for joy as if enjoying luxury; if we be insulted, let us dance as if praised; if we spend, let us feel as if gaining; if we bestow on the poor, let us count ourselves to receive: for he that gives not thus will not give readily. When then thou hast a mind to scatter abroad, look not at this only in almsgiving, but also in every kind of virtue, compute not alone the severity of the toils, but also the sweetness of the prizes; and before all the subjects of this wrestling, our Lord Jesus; and thou wilt readily enter upon the contest, and wilt live the whole time in pleasure. For nothing is wont so to cause pleasure as a good conscience. Therefore Paul indeed, though wounded every day, rejoiced and exulted; but the men of this day, although they endure not a shadow even of what he did, grieve and make lamentations from no other cause than that they have not a mind full of heavenly philosophy. For, tell me, wherefore the lamentation? Because thou art poor, and in want of necessaries? Surely for this thou oughtest rather to make lamentation, [not] because thou weepest, not because thou art poor, but because thou art mean-spirited; not because thou hast not money, but because thou prizest money so highly. Paul died daily, yet wept not but even rejoiced; he fought with continual hunger, yet grieved not but even gloried in it. And dost thou, because thou hast not all the year’s provisions stored up, grieve and beat thyself? ‘Yes,’ he replies, ‘for he had to care only for his own needs, whilst I have besides to care for servants, and children, and wife. ’ Rather, he alone had not to care for his own needs, but for the whole world’s. And thou indeed [hast to care] for one household, but he for those so many poor at Jerusalem, for those in Macedonia, for those everywhere in poverty, for those who give to them no less than for those who receive. For his care for the world was of a twofold nature, both that they might not be destitute of necessaries, and that they might be rich in spiritual things. And thy famishing children distress not thee so much as all the concerns of the faithful did him. Why do I say, of the faithful? For neither was he free from care for the unfaithful, but was so eaten up with it that he wished even to become accursed for their sakes; but thou, were a famine to rage ten thousand times over, wouldest never choose to die for any whomsoever. And thou indeed carest for one woman, but he for the Churches throughout the world. For he saith, “My anxiety for all the Churches. ” ( ch. xi. 28 . ) How long then, O man, dost thou trifle, comparing thyself with Paul; and wilt not cease from this thy much meanness of spirit? For it behoveth to weep, not when we are in poverty but when we sin; for this is worthy of lamentations, as all the other things are of ridicule even. ‘But,’ he saith, ‘this is not all that grieves me; but that also such an one is in power, whilst I am unhonored and outcast. ’ And what is this? for the blessed Paul too appeared to the many to be unhonored and an outcast. ‘But,’ saith he, ‘he was Paul. ’ Plainly then not the nature of the things, but thy feebleness of spirit causeth thy desponding.
Lament not therefore thy poverty, but thyself who art so minded, yea rather, lament not thyself, but reform thee; and seek not for money, but pursue that which maketh men of more cheerful countenance than thousands of money, philosophy and virtue. For where indeed these are, there is no harm in poverty; and where these are not there is no good in money. For tell me, what good is it when men are rich indeed, but have beggarly souls? Thou dost not bewail thyself, so much as that rich man himself, because he hath not the wealth of all. And if he doth not weep as thou dost, yet lay open his conscience, and thou wilt see his wailings and lamentations. Wilt thou that I show thee thine own riches, that thou mayest cease to count them happy that are rich in money? Seest thou this heaven here, the sun, this bright and far shining star, and that gladdeneth our eyes, is not this too set out common to all? and do not all enjoy it equally, both poor and rich? And the wreath of the stars and the orb of the moon, are they not left equally to all? Yea, rather, if I must speak somewhat marvellous, we poor enjoy these more than they. For they indeed being for the most part steeped in drunkenness, and passing their time in revellings and deep sleep, do not even perceive these things, being always under cover and reared in the shade : but the poor do more than any enjoy the luxury of these elements. And further, if thou wilt look into the air which is every where diffused, thou wilt see the poor man enjoying it in greater both freshness and abundance. For wayfarers and husbandmen enjoy these luxuries more than the inhabitants of the city; and again, of those same inhabitants of the city, the handicraftsmen more than those who are drunken all the day. What too of the earth, is not this left common to all? ‘No,’ he saith. How sayest thou so? tell me. ‘Because the rich man, even in the city, having gotten himself several plethra, raises up long fences round them; and in the country cuts off for himself many portions. ’ What then? When he cuts them off, does he alone enjoy them? By no means, though he should contend for it ever so earnestly. For the produce he is compelled to distribute amongst all, and for thee he cultivates grain, and wine, and oil, and every where ministers unto thee. And those long fences and buildings, after his untold expense and his toils and drudgery he is preparing for thy use, receiving from thee only a small piece of silver for so great a service. And in baths and every where, one may see the same thing obtaining; the rich of it all with perfect ease. And his enjoyment of the earth is no more than thine; for sure he filleth not ten stomachs, and thou only one. ‘But he partaketh of costlier meats? ’ Truly, this is no mighty superiority; howbeit, even here, we shall find thee to have the advantage. For this costliness is therefore thought by thee a matter of envy because the pleasure with it is greater. Yet this is greater in the poor man’s case; yet not pleasure only, but health also; and in this alone is the advantage with the rich, that he maketh his constitution feebler and collects more abundant fountains of disease.
For the poor man’s diet is all ordered according to nature, but his through its excess resulteth in corruption and disease. [6. ] But if ye will, let us also look at this same thing in an example. For if it were requisite to light a furnace, and then one man were to throw in silken garments and fine linens, many and numberless, and so kindle it; and another logs of oak and pine, what advantage would this man have over that? None, but even disadvantage. But what? (for there is nothing to prevent our turning the same illustration round after another manner,) if one were to throw in logs, and another were to light his fire under bodies, by which furnace wouldest thou like to stand, that with the logs, or that with the bodies? Very plainly that with the logs. For that burns naturally and is a pleasant spectacle to the beholders: whilst this with the steam, and juices, and smoke, and the stench of the bones would drive every one away. Didst thou shudder at the hearing, and loathe that furnace? Like it are the bellies of the rich. For in them one would find more rottenness than in that furnace, and stinking vapors, and filthy humors, because that, all over in every part, indigestion abounds in consequence of their surfeiting. For the natural heat not sufficing for the digestion of the whole but being smothered under them, they lie smoking above, and the unpleasantness produced is great. To what then should one compare those stomachs of theirs? Yet do not be offended at what I say, but if I do not say true things, refute me. To what then should one compare them? for even what has been said is not enough to show their wretched plight. I have found another resemblance yet. What then is it? As in the sewers where there is accumulation of refuse, of dung, hay, stubble, stones, clay, frequent stoppages occur; and then the stream of filth overflows at top: so also it happeneth with the stomachs of those people. For these being stopped up below, the greater part of these villainous streams spurts up above. But not so with the poor, but like those fountains which well forth pure streams, and water gardens and pleasure grounds , so also are their stomachs pure from such-like superfluities. But not such are the stomachs of the rich, or rather of the luxurious; but they are filled with humors, phlegm, bile, corrupted blood, putrid rheums, and other suchlike matters. Wherefore no one, if he lives always in luxury, can bear it even for a short time; but his life will be spent in continual sicknesses. Wherefore I would gladly ask them, for what end are meats given? that we may be destroyed, or be nourished? that we may be diseased, or be strong? that we may be healthful, or be sickly? Very plainly, for nourishment, creating unto the body disease and sickness? But not so the poor man; on the contrary, by his plain diet he purchases to himself health, and vigor, and strength. Weep not then on account of poverty, the mother of health, but even exult in it; and if thou wouldest be rich, despise riches. For this, not the having money but the not wanting to have it, is truly affluence.
If we can achieve this, we shall both be here more affluent than all that are rich, and there shall obtain the good things to come, whereunto may all we attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, might, honor, now and ever, and world without end. Amen.
Homily XIII. 2 Cor. vi. 11, 12 Our mouth is open unto you, O ye Corinthians, our heart is enlarged, ye are not straitened in us, but ye are straitened in your own affections. Having detailed his own trials and afflictions, for “in patience,” saith he, “in afflictions, in necessities, in distresses, ( v. 4, 5 . ) in stripes, in imprisonments, in tumult, in labors, in watchings;” and having shown that the thing was a great good, for “as sorrowful,” saith he, “yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things;” ( v. 10 . ) and having called those things “armor,” for “as chastened,” saith he, “and not killed:” and having hereby represented God’s abundant care and power, for he saith, “that the exceeding greatness of the power may be of God, and not of us;” (c. iv. 7 . ) and having recounted his labors, for he saith, “we always bear about His dying;” and that this is a clear demonstration of the Resurrection, for he says, “that the life also of Jesus may be manifested in our mortal flesh;” (c. iv. 10 . ) and of what things he was made partaker, and with what he had been entrusted, for “we are ambassadors on behalf of Christ,” (c. iii. 20 . ) saith he, “as though God were entreating by us;” and of what things he is a minister, namely, “not of the letter, but of the Spirit;” (c. iii. 6 . ) and that he was entitled to reverence not only on this account, but also for his trials, for, “Thanks be to God,” saith he, “which always causeth us to triumph:” he purposeth now also to rebuke them as not being too well minded towards himself. But though purposing he does not immediately come upon this, but having his discussion of these things. For if even from his own good deeds he that rebuketh be entitled to reverence; yet still, when he also displayeth the love, which he bears towards those who are censured, he maketh his speech less offensive. Therefore the Apostle also having stepped out of the subject of his own trials and toils and contests, passes on into speaking of his love, and in this way toucheth them to the quick. What then are the indications of his love? “Our mouth is open unto you, O ye Corinthians. ” And what kind of sign of love is this? or what meaning even have the words at all? ‘We cannot endure,’ he says, ‘to be silent towards you, but are always desiring and longing to speak to and converse with you;’ which is the wont of those who love. For what grasping of the hands is to the body, that is interchange of language to the soul. And along with this he implies another thing also. Of what kind then is this? That ‘we discourse unto nothing. ’ For since afterwards he proposes to rebuke, he asks forgiveness, using the rebuking them with freedom as itself a proof of his loving them exceedingly. Moreover the addition of their name is a mark of great love and warmth and affection; for we are accustomed to be repeating continually the bare names of those we love. “Our heart is enlarged. ” For as that which warmeth is wont to dilate; so also to enlarge is the work of love. For virtue is warm and fervent. This both opened the mouth of Paul and enlarged his heart.
For, ‘neither do I love with the mouth only,’ saith he, ‘but I have also a heart in union. Therefore I speak with openness, with my whole mouth, with my whole mind. ’ For nothing is wider than was Paul’s heart which loved all the faithful with all the vehemence that one might bear towards the object of his affection; this his love not being divided and therefore weakened, but abiding in full entireness with each. And what marvel that this was so in the case of the faithful, seeing that even in that of the unfaithful, the heart of Paul embraced the whole world? Therefore he said not ‘I love you,’ but with more emphasis, “Our mouth is open, our heart is enlarged,” we have you all within it, and not this merely, but with much largeness of room . For he that is beloved walketh with great unrestraint within the heart of him that loveth. Wherefore he saith, “Ye are not straitened in us, but ye are straightened in your own affections. ” And this reproof, see it administered with forbearance, as is the wont of such as love exceed ingly. He did not say, ‘ye do not love us,’ but, ‘not in the same measure,’ for he does not wish to touch them too sensibly. And indeed every where one may see how he is inflamed toward the faithful, by selecting words out of every Epistle. For to the Romans he saith, “I long to see you;” and, “oftentimes I purposed to come unto you;” and, “If by any means now at length I may be prospered to come unto you. ” ( Rom. i. 11, 13, 10 . ) And to the Galatians, he says, “My little children of whom I am again in travail. ” ( Gal. iv. 19 . ) To the Ephesians again, “For this cause I bow my knees” for you. ( Eph. iii. 14 . ) And to the Philippians, “For what is my hope, or joy, or crown of rejoicing? are not even ye? ” and he said that he bare them about in his heart, and in his bonds. ( Philip. i. 7 . ) And to the Colossians, “But I would that ye knew greatly I strive for you, and for as many as have not seen my face in the flesh; that your hearts might be comforted. ” ( Col. ii. 1, 2 . ) And to the Thessalonians, “As when a nurse cherisheth her children, even so being affectionately desirous of you, we were well pleased to impart unto you, not the Gospel only, but also our own souls. ” ( 1 Thess. ii. 7, 8 . ) And to Timothy, “Remembering thy tears, that I may be filled with joy. ” ( 2 Tim. i. 4 . ) And to Titus, “To my beloved son; ( Titus i. 4 . ) and to Philemon, in like manner. ( Philem. 1 . ) And to the Hebrews too, he writes many other such-like things, and ceaseth not to beseech them, and say, “A very little while, and he that cometh shall come, and shall not tarry:” ( Heb. x. 37 . ) just like a mother to her pettish children. And to themselves he says, “Ye are not straitened in us. ” But he does not say only that he loves, but also that he is beloved by them, in order that hereby also he may the rather win them.
And indeed testifying to this in them, he says, Titus came and “told us your longing, your mourning, your zeal. ” ( 2 Cor. vii. 7 . ) And to the Galatians, “If possible, ye would have plucked out your eyes and given them to me,” ( Gal. iv. 15 . ) And to the Thessalonians, “What manner of entering in we had unto you. ” ( 1 Thess. i. 9 . ) And to Timothy also, “Remembering thy tears, that I may be filled with joy. ” ( 2 Tim. i. 4 . ) And also throughout his Epistles one may find him bearing this testimony to the disciples, both that he loved and that he is loved, not however equally. And here he saith, “Though the more abundantly I love you, the less I be loved. ” ( 2 Cor. xii. 15 . ) This, however, is near the end; but at present more vehemently, “Ye are not straitened in us, but ye are straitened in your own affections,” ‘You receive one,’ he says, ‘but I a whole city, and so great a population. ’ And he said not, ‘ye do not receive us,’ but, ‘ye are straitened;’ implying indeed the same thing but with forbearance and without touching them too deeply. Ver. 13 . “Now for a recompense in like kind (I speak as unto my children,) be ye also enlarged. ” And yet it is not an equal return, first to be loved, afterwards to love. For even if one were to contribute that which is equal in amount, he is inferior in that he comes to it second. ‘But nevertheless I am not going to reckon strictly, ’ saith he, ‘and if ye after having received the first advances from me do but show forth the same amount, I am well-pleased and contented. ’ Then to show that to do this was even a debt, and that what he said was void of flattery, he saith, “I speak as unto my children. ” What meaneth, “as unto my children? ” ‘I ask no great thing, if being your father I wish to be loved by you. ’ And see wisdom and moderation of mind. He mentions not here his dangers on their behalf, and his labors, and his deaths, although he had many to tell of: (so free from pride is he! ) but his love: and on this account he claims to be loved; ‘because,’ saith he, ‘I was your father, because I exceedingly burn for you,’ [for] it is often especially offensive to the person beloved when a man sets forth his benefits to him; for he seems to reproach. Wherefore Paul doth not this; but, ‘like children, love your father,’ saith he, which rather proceeds from instinct ; and is the due of every father. Then that he may not seem to speak these things for his own sake, he shows that it is for their advantage even that he invites this love from them. And therefore he added, Ver. 14 . “Be ye not unequally yoked together with unbelievers. ” He said not, ‘Intermix not with unbelievers,’ but rather dealing sharply with them, as transgressing what was right, ‘Suffer not yourselves to turn aside,’ saith he, “For what fellowship have righteousness and iniquity? ” Here in what follows he institutes a comparison, not between his own love and theirs who corrupt them, but between their nobleness and the others’ dishonor. For thus his discourse became more dignified and more beseeming himself, and would the rather win them.
Just as if one should say to a son that despised his parents, and gave himself up to vicious persons, ‘What art thou doing, child? Dost thou despise thy father and prefer impure men filled with ten thousand vices? Knowest thou not how much better and more respectable thou art than they? ’ For so he detaches him more [readily] from their society than if he should express admiration of his father. For were he to say indeed, ‘Knowest thou not how much thy father is better than they? ’ he will not produce so much effect; but if, leaving mention of his father, he bring himself before them, saying, ‘Knowest thou not who thou art and what they are? Dost thou not bear in mind thine own high birth and gentle blood, and their infamy? For what communion hast thou with them, those thieves, those adulterers, those impostors? ’ by elevating him with these praises of himself, he will quickly prepare him to break off from them. For the former address indeed, he will not entertain with overmuch acceptance, because the exalting of his father is an accusation of himself, when he is shown to be not only grieving a father, but such a father; but in this case he will have no such feeling. For none would choose not to be praised, and therefore, along with these praises of him that hears, the rebuke becometh easy of digestion. For the listener is softened, and is filled with high thoughts, and disdains the society of those persons. But not this only is the point to be admired in him that thus he prosecuted his comparison, but that he imagined another thing also still greater and more astounding; in the first place, prosecuting his speech in the form of interrogation, which is proper to things that are clear and admitted, and then dilating it by the quick succession and multitude of his terms. For he employs not one or two or three only, but several. Add to this that instead of the persons he employs the names of the things, and he delineates here high virtue and there extreme vice; and shows the difference between them to be great and infinite so as not even to need demonstration. “For what fellowship,” saith he, “have righteousness and iniquity? ” “And what communion hath light with darkness? ” ( v. 15, 16 . ) “And what concord hath Christ with Beliar ? Or what portion hath a believer with an unbeliever? Or what agreement hath a temple of God with idols? ” Seest thou how he uses the bare names, and how adequately to his purpose of dissuasion. For he did not say, ‘neglect of righteousness ,’ [but] what was stronger [iniquity ]; nor did he say those who are of the light, and those who are of the darkness; but he uses opposites themselves which can not admit of their opposites, ‘light and darkness. ’ Nor said he those who are of Christ, with those who are of the devil; but, which was far wider apart, Christ and Beliar, so calling that apostate one, in the Hebrew tongue. “Or what portion hath a believer with an unbeliever? ” Here, at length, that he may not seem simply to be going through a censure of vice and an encomium of virtue, he mentions persons also without particularizing. And he said not, ‘communion,’ but spoke of the rewards, using the term “portion. What agreement hath a temple of God with idols? ” “For ye are a temple of the living God.