Homily XIV 2 Cor. vii. 2, 3

Homily XIV 2 Cor. vii. 2, 3

Homily VII



2 Cor. iii. 7, 8

But if the ministration of death, written and engraven in stones, came with glory, so that the children of Israel could not look steadfastly upon the face of Moses, for the glory of his face; which glory was passing away: how shall not rather the ministration of the Spirit be with glory?

He said that the tables of Moses were of stone, as [also] they were written with letters; and that these were of flesh, I mean the hearts of the Apostles, and had been written on by the Spirit; and that the letter indeed killeth, but the Spirit giveth life. There was yet wanting to this comparison the addition of a further and not trifling particular, that of the glory of Moses; such as in the case of the New Covenant none saw with the eyes of the body. And even for this cause it appeared a great thing in that the glory was perceived by the senses; (for it was seen by the bodily eyes, even though it might not be approached;) but that of the New Covenant is perceived by the understanding. For to the weaker sort the apprehension of such a superiority is not clear; but the other did more take them, and turn them unto itself. Having then fallen upon this comparison and being set upon showing the superiority [in question], which yet was exceedingly difficult because of the dulness of the hearers; see what he does, and with what method he proceeds in it, first by arguments placing the difference before them, and constructing these out of what he had said before.

For if that ministration were of death, but this of life, doubtless, saith he, the latter glory is also greater than the former. For since he could not exhibit it to the bodily eyes, by this logical inference he established its superiority, saying,

Ver. 8. “But if the ministration of death came with glory, how shall not rather the ministration of the Spirit be with glory?”

Now by “ministration of death” he means the Law. And mark too how great the caution he uses in the comparison so as to give no handle to the heretics; for he said not, which causeth death,’ but, “the ministration of death;” for it ministereth unto, but was not the parent of, death; for that which caused death was sin; but [the Law] brought in the punishment, and showed the sin, not caused it. For it more distinctly revealed the evil and punished it: it did not impel unto the evil: and it ministered not to the existence of sin or death, but to the suffering of retribution by the sinner. So that in this way it was even destructive of sin. For that which showeth it to be so fearful, it is obvious, maketh it also to be avoided. As then he that taketh the sword in his hands and cutteth off the condemned, ministers to the judge that passeth sentence, and it is not he that is his destruction, although he cutteth him off; nay, nor yet is it he who passeth sentence and condemneth, but the wickedness of him that is punished; so truly here also it is not that destroyeth, but sin. This did both destroy and condemn, but that by punishing undermined its strength, by the fear of the punishment holding it back. But he was not content with this consideration only in order to establish the superiority [in question]; but he addeth yet another, saying, “written, and engraven on stones.” See how he again cuts at the root of the Jewish arrogancy. For the Law was nothing else but letters: a certain succor was not found leaping forth from out the letters and inspiring them that combat, as is the case in Baptism; but pillars and writings bearing death to those who transgress the letters. Seest thou how in correcting the Jewish contentiousness, by his very expressions even he lessens its authority, speaking of stone and letters and a ministration of death, and adding that it was engraven? For hereby he declareth nothing else than this, that the Law was fixed in one place; not, as the Spirit, was present everywhere, breathing great might into all; or that the letters breathe much threatening, and threatening too which can not be effaced but remaineth for ever, as being engraved in stone. Then even whilst seeming to praise the old things, he again mixeth up accusation of the Jews. For having said, “written and engraven in stones, came with glory,” he added, “so that the children of Israel could not look steadfastly upon the face of Moses;” which was a mark of their great weakness and grovelling spirit. And again he doth not say, for the glory of the tables,’ but, “for the glory of his countenance, which glory was passing away;” for he showeth that he who beareth them is made glorious, and not they. For he said not, because they could not look steadfastly upon the tables,’ but, “the face of Moses;” and again, not, for the glory of the tables,’ but, “for the glory of his face.” Then after he had extolled it, see how again he lowers it, saying, “which was passing away.” Not however that this is in accusation, but in diminution; for he did not say, which was corrupt, which was evil,’ but, which ceaseth and hath an end.’

“How shall not rather the ministration of the Spirit be with glory?” for henceforth with confidence he extolleth the things of the New [Covenant] as indisputable. And observe what he doth. He opposed stone’ to heart,’ and letter’ to spirit.’ Then having shown the results of each, he doth not set down the results of each; but having set down the work of the latter, namely, death and condemnation, he setteth not down that of the spirit, namely, life and righteousness; but the Spirit Itself; which added greatness to the argument. For the New Covenant not only gave life, but supplied also The Spirit’ Which giveth the life, a far greater thing than the life. Wherefore he said, “the ministration of the Spirit.” Then he again reverts to the same thing, saying,

Ver. 9. “For if the ministration of condemnation is glory.”

Also, he interprets more clearly the meaning of the words, “The letter killeth,” declaring it to be that which we have said above, namely, that the Law showed sin, not caused it.

“Much rather doth the ministration of righteousness exceed in glory.” For those Tables indeed showed the sinners and punished them, but this not only did not punish the sinners, but even made them righteous: for this did Baptism confer.

[2.] Ver. 10. “For verily that which hath been made glorious hath not been made glorious in this respect, by reason of the glory that surpasseth.”

Now in what has gone before, indeed, he showed that this also is with glory; and not simply is with glory, but even exceedeth in it: for he did not say, “How shall not the ministration of the Spirit be rather in glory?” but, “exceed in glory;” deriving the proof from the arguments before stated. Here he also shows the superiority, how great it is, saying, if I compare this with that, the glory of the Old Covenant is not glory at all;’ not absolutely laying down that there was no glory, but in view of the comparison. Wherefore also he added, “in this respect,” that is, in respect of the comparison. Not that this doth disparage the Old Covenant, yea rather it highly commendeth it: for comparisons are wont to be made between things which are the same in kind. Next, he sets on foot yet another argument to prove the superiority also from a fresh ground. What then is this argument? That based upon duration, saying,

Ver. 11. “For if that which passeth away was with glory, much more that which remaineth is in glory.”

For the one ceased, but the other abideth continually.

Ver. 12. “Having therefore such a hope, we use great boldness of speech.”

For since when he had heard so many and so great things concerning the New [Covenant,] the hearer would be desirous of seeing this glory manifested to the eye, mark whither he hurleth him, [even] to the world to come. Wherefore also he brought forward the “hope,” saying, “Having therefore such a hope.” Such? Of what nature? That we have been counted worthy of greater things than Moses; not we the Apostles only, but also all the faithful. “We use great boldness of speech.” Towards whom? tell me. Towards God, or towards the disciples? Towards you who are receiving instruction, he saith; that is, we speak every where with freedom, hiding nothing, withholding nothing, mistrusting nothing, but speaking openly; and we have not feared lest we should wound your eyesight, as Moses did that of the Jews. For that he alluded to this, hear what follows; or rather, it is necessary first to relate the history, for he himself keeps dwelling upon it. What then is the history? When, having received the Tables a second time, Moses came down, a certain glory darting from his countenance shone so much that the Jews were not able to approach and talk with him until he put a veil over his face. And thus it is written in Exodus, (Exod. xxxiv. 29, 34.) “When Moses came down from the Mount, the two Tables [were] in his hands. And Moses wist not that the skin of his countenance was made glorious to behold. And they were afraid to come nigh him. And Moses called them, and spake unto them. And when Moses had done speaking with them, he put a veil over his face. But when he went in before the Lord to speak [with Him], he took the veil off until he came out.”

Putting them in mind then of this history, he says,

Ver. 13. “And not as Moses, who put a veil upon his face, so that the children of Israel should not look steadfastly on the end of that which was passing away.”

Now what he says is of this nature. There is no need for us to cover ourselves as Moses did; for ye are able to look upon this glory which we are encircled with, although it is far greater and brighter than the other. Seest thou the advance? For he that in the former Epistle said, “I have fed you with milk, not with meat;” saith here, “We use great boldness of speech.” And he produces Moses before them, carrying forward the discourse by means of comparison, and thus leading his hearer upwards.

And for the present he sets them above the Jews, saying that we have no need of a veil as he had with those he governed;’ but in what comes afterwards he advances them even to the dignity itself of the Lawgiver, or even to a much greater.

Mean time, however, let us hear what follows next.

Ver. 14. “But their minds were hardened, for until this day remaineth the same veil in the reading of the Old Covenant, [it] not being revealed to them that it is done away in Christ.”

See what he establisheth by this. For what happened then once in the case of Moses, the same happeneth continually in the case of the Law. What is said, therefore, is no accusation of the Law, as neither is it of Moses that he then veiled himself, but only the senseless Jews. For the law hath its proper glory, but they were unable to see it. Why therefore are ye perplexed,’ he saith, if they are unable to see this glory of the Grace, since they saw not that lesser one of Moses, nor were able to look steadfastly upon his countenance? And why are ye troubled that the Jews believe not Christ, seeing at least that they believe not even the Law? For they were therefore ignorant of the Grace also, because they knew not even the Old Covenant nor the glory which was in it. For the glory of the Law is to turn [men] unto Christ.’

[3.] Seest thou how from this consideration also he takes down the inflation of the Jews? By that in which they thought they had the advantage, namely, that Moses’ face shone, he proves their grossness and groveling nature. Let them not therefore pride themselves on that, for what was that to Jews who enjoyed it not? Wherefore also he keeps on dwelling upon it, saying one while, “The same veil in the reading of the old covenant remaineth,” it “not being revealed that it is done away in Christ:” another while, that “unto this day when Moses is read,” (v. 15.) the same “veil lieth upon their heart; “showing that the veil lieth both on the reading and on their heart; and above, “So that the children of Israel could not look steadfastly upon the face of Moses for the glory of his countenance; which” (v. 7.) glory “was passing away.” Than which what could mark less worth in them? Seeing that even of a glory that is to be done away, or rather is in comparison no glory at all, they are not able to be spectators, but it is covered from them, “so that they could not steadfastly look on the end of that which was passing away;” that is, of the law, because it hath an end; “but their minds were hardened.” And what,’ saith one, hath this to do with the veil then?’ Because it prefigured what would be. For not only did they not then perceive; but they do not even now see the Law. And the fault lies with themselves, for the hardness is that of an unimpressible and perverse judgment. So that it is we who know the law also; but to them not only Grace, but this as well is covered with a shadow; “For until this day the same veil upon the reading of the old covenant remaineth,” he saith, it “not being revealed that it is done away in Christ.” Now what he saith is this. This very thing they cannot see, that it is brought to an end, because they believe not Christ. For if it be brought to an end by Christ, as in truth it is brought to an end, and this the Law said by anticipation, how will they who receive not Christ that hath done away the Law, be able to see that the Law is done away? And being incapable of seeing this, it is very plain that even of the Law itself which asserted these things, they know not the power nor the full glory. And where,’ saith one, did it say this that it is done away in Christ?’ It did not say it merely, but also showed it by what was done. And first indeed by shutting up its sacrifices and its whole ritual in one place, the Temple, and afterwards destroying this. For had He not meant to bring these to an end and the whole of the Law concerning them, He would have done one or other of two things; either not destroyed the Temple, or having destroyed it, not forbidden to sacrifice elsewhere. But, as it is, the whole world and even Jerusalem itself He hath made forbidden ground for such religious rites; having allowed and appointed for them only the Temple. Then having destroyed this itself afterwards He showed completely even by what was done that the things of the Law are brought to an end by Christ; for the Temple also Christ destroyed. But if thou wilt see in words as well how the Law is done away in Christ, hear the Lawgiver himself speaking thus; “A Prophet shall the Lord raise up unto you of your brethren, like unto me; (Deut. xvii. 15, 19.) Him shall ye hear in all things whatsoever He shall command you. And it shall come to pass, that every soul which will not hear that Prophet shall be utterly destroyed .” (Acts iii. 22, 23.) Seest thou how the Law showed that it is done away in Christ? For this Prophet, that is, Christ according to the flesh, Whom Moses commanded them to hear, made to cease both sabbath and circumcision and all the other things. And David too, showing the very same thing, said concerning Christ, “Thou art a Priest after the order of Melchizedek,” (Ps. cx. 4;) not after the order of Aaron. Wherefore also Paul, giving a clear interpretation of this, says, “The priesthood being changed, there is made of necessity a change also of the Law.” (Heb. vii. 12.) And in another place also he says again, “Sacrifice and offering thou wouldst not. In whole burnt offerings and sacrifices for sin Thou hadst had no pleasure: then said I, Lo, I come.” (Heb. x. 5, 7.) And other testimonies far more numerous than these may be adduced out of the Old Testament, showing how the Law is done away by Christ. So that when thou shalt have forsaken the Law, thou shalt then see the Law clearly; but so long as thou holdest by it and believest not Christ, thou knowest not even the Law itself. Wherefore also he added, to establish this very thing more clearly;

Ver. 15. “But even unto this day, whensoever Moses is read, a veil lieth upon their heart.”

For since he said that in the reading of the Old Testament the veil remaineth, lest any should think that this that is said is from the obscurity of the Law, he both by other things showed even before what his meaning was, (for by saying, “their minds were hardened,” he shows that the fault was their own,) and, in this place too, again. For he said not, The veil remaineth on the writing,’ but “in the reading;” (now the reading is the act of those that read;) and again, “When Moses is read.” He showed this however with greater clearness in the expression which follows next, saying unreservedly, “The veil lieth upon their heart.” For even upon the face of Moses it lay, not because of Moses, but because of the grossness and carnal mind of these.

[4.] Having then suitably accused them, he points out also the manner of their correction. And what is this?

Ver. 16. “Nevertheless when [one] shall turn to the Lord,” which is, to forsake the Law, “the veil is taken away .”

Seest thou that not over the face of Moses was there that veil, but over the eyesight of the Jews? For it was done, not that the glory of Moses might be hidden, but that the Jews might not see. For they were not capable. So that in them was the deficiency, for it caused not him to be ignorant of any thing, but them. And he did not say indeed, “when thou shalt let go the Law,” but he implied it, for “when thou shalt turn to the Lord, the veil is taken away.” To the very last he kept to the history. For when Moses talked with the Jews he kept his face covered; but when he turned to God it was uncovered. Now this was a type of that which was to come to pass, that when we have turned to the Lord, then we shall see the glory of the Law, and the face of the Lawgiver bare; yea rather, not this alone, but we shall then be even in the same rank with Moses. Seest thou how he inviteth the Jew unto the faith, by showing, that by coming unto Grace he is able not only to see Moses, but also to stand in the very same rank with the Lawgiver. For not only,’ he saith, shalt thou look on the glory which then thou sawest not, but thou shalt thyself also be included in the same glory; yea rather, in a greater glory, even so great that that other shall not seem glory at all when compared with this.’ How and in what manner? Because that when thou hast turned to the Lord and art included in the grace, thou wilt enjoy that glory, unto which the glory of Moses, if compared, is so much less as to be no glory at all. But still, small though it be and exceedingly below that other, whilst thou art a Jew, even this will not be vouchsafed thee ; but having become a believer, it will then be vouchsafed thee to behold even that which is far greater than it.’ And when he was addressing himself to the believers, he said, that “that which was made glorious had no glory;” but here he speaks not so; but how? “When one shall turn to the Lord, the veil is taken away:” leading him up by little and little, and first setting him in Moses’ rank, and then making him partake of the greater things. For when thou hast seen Moses in glory, then afterwards thou shalt also turn unto God and enjoy this greater glory.

[5.] See then from the beginning, how many things he has laid down, as constituting the difference and showing the superiority, not the enmity or contradiction, of the New Covenant in respect to the old. That, saith he, is letter, and stone, and a ministration of death, and is done away: and yet the Jews were not even vouchsafed this glory. (Or, the glory of this.) This table is of the flesh, and spirit, and righteousness, and remaineth; and unto all of us is it vouchsafed, not to one only, as to Moses of the lesser then. (ver. 18.) “For,” saith he, “we all with unveiled face reflecting as a mirror the glory of the Lord,” not that of Moses. But since some maintain that the expression, “when one shall turn to the Lord,” is spoken of the Son, in contradiction to what is quite acknowledged; let us examine the point more accurately, having first stated the ground on which they think to establish this. What then is this? Like, saith one, as it is said, “God is a Spirit;” (John iv. 24.) so also here, The Lord is a Spirit.’ But he did not say, The Lord is a Spirit,’ but, “The Spirit is the Lord.” And there is a great difference between this construction and that. For when he is desirous of speaking so as you say, he does not join the article to the predicate. And besides, let us review all his discourse from the first, of whom hath he spoken? for instance, when he said, “The letter killeth, but the Spirit giveth life:” (ver. 6.) and again, “Written not with ink, but with the Spirit of the living God;” (ver. 3.) was he speaking of God, or of the Spirit? It is very plain that it was of the Spirit; for unto It he was calling them from the letter. For lest any, hearing of the Spirit, and then reflecting that Moses turned unto the Lord, but himself unto the Spirit, should think himself to have the worse, to correct such a suspicion as this, he says,

Ver. 17. “Now the Spirit is the Lord.” This too is Lord, he says. And that you may know that he is speaking of the Paraclete, he added,

“And where the Spirit of the Lord is, there is liberty.”

For surely you will not assert, that he says, And where the Lord of the Lord is.’ “Liberty,” he said, with reference to the former bondage. Then, that you may not think that he is speaking of a time to come, he says,

Ver. 18. “But we all, with unveiled face, reflecting as a mirror the glory of the Lord.”

Not that which is brought to an end, but that which remaineth.

“Are transformed into the same image from glory to glory, even as from the Lord the Spirit.”

Seest thou how again he places the Spirit in the rank of God, (vide infra) and raises them up to the rank of the Apostles. For he said before, “Ye are the Epistle of Christ;” and here, “But we all with open face.” Yet they came, like Moses, bringing a law. But like as we, he says, needed no veil, so neither ye who received it. And yet, this glory is far greater, for this is not of our countenance, but of the Spirit; but nevertheless ye are able as well as we to look steadfastly upon it. For they indeed could not even by a mediator, but ye even without a mediator can [look steadfastly on] a greater. They were not able to look upon that of Moses, ye even upon that of the Spirit. Now had the Spirit been at all inferior, He would not have set down these things as greater than those. But what is, “we reflecting as a mirror the glory of the Lord, are transformed into the same image.” This indeed was shown more clearly when the gifts of miracles were in operation; howbeit it is not even now difficult to see it, for one who hath believing eyes. For as soon as we are baptized, the soul beameth even more than the sun, being cleansed by the Spirit; and not only do we behold the glory of God, but from it also receive a sort of splendor. Just as if pure silver be turned towards the sun’s rays, it will itself also shoot forth rays, not from its own natural property merely but also from the solar lustre; so also doth the soul being cleansed and made brighter than silver, receive a ray from the glory of the Spirit, and send it back. Wherefore also he saith, “Reflecting as a mirror we are transformed into the same image from glory,” that of the Spirit, “to glory,” our own, that which is generated in us; and that, of such sort, as one might expect from the Lord the Spirit. See how here also he calleth the Spirit, Lord. And in other places too one may see that lordship of His. For, saith he, “As they ministered and fasted unto the Lord, the Spirit said, Separate me Paul and Barnabas.” (Acts xiii. 2.) For therefore he said, “as they ministered unto the Lord, Separate me,” in order to show the [Spirit’s] equality in honor. And again Christ saith, “The servant knoweth not what his lord doeth;” but even as a man knoweth his own things, so doth the Spirit know the things of God; not by being taught [them,] for so the similitude holdeth not good. Also the working as He willeth showeth His authority and lordship. This transformeth us. This suffereth not to be conformed to this world; for such is the creation of which This is the Author. For as he saith, “Created in Christ Jesus,” (Ephes. ii. 10.) so saith he, “Create in me a clean heart, O God, and renew a right spirit in my inward parts.” (Ps. li. 10, LXX.)

[6.] Wilt thou that I show thee this also from the Apostles more obviously to the sense. Consider Paul, whose garments wrought: Peter, whose very shadows were mighty. (Acts xix. 12; v. 15. XX.) For had they not borne a King’s image and their radiancy been unapproachable, their garments and shadows had not wrought so mightily. For the garments of a king are terrible even to robbers. Wouldest thou see this beaming even through the body? “Looking steadfastly,” said he, “upon the face of Stephen, they saw it as it had been the face of an angel.” (Acts vi. 15.) But this was nothing to the glory flashing within. For what Moses had upon his countenance, that did these carry about with them on their souls, yea rather’ even far more. For that of Moses indeed was more obvious to the senses, but this was incorporeal. And like as fire-bright bodies streaming down from the shining bodies upon those which lie near them, impart to them also somewhat of their own splendor, so truly doth it also happen with the faithful. Therefore surely they with whom it is thus are set free from earth, and have their dreams of the things in the heavens. Woe is me! for well is it that we should here even groan bitterly, for that we who enjoy a birth so noble do not so much as know what is said, because we quickly lose the reality, and are dazzled about the objects of sense. For this glory, the unspeakable and awful, remaineth in us for a day or two, and then we quench it, bringing over it the winter of worldly concerns, and with the thickness of those clouds repelling its rays. For worldly things are a winter, and than winter more lowering. For not frost is engendered thence nor rain, neither doth it produce mire and deep swamps; but, things than all these more grievous, it formeth hell and the miseries of hell. And as in severe frost all the limbs are stiffened and are dead, so truly the soul shuddering in the winter of sins also, performeth none of its proper functions, stiffened, as it were, by a frost, as to conscience. For what cold is to the body, that an evil conscience is to the soul, whence also cometh cowardice. For nothing is more cowardly than the man that is rivetted to worldly things; for such an one lives the life of Cain, trembling every day. And why do I mention deaths, and losses, and offences, and flatteries, and services? for even without these he is in fear of ten thousand vicissitudes. And his coffers indeed are full of gold, but his soul is not freed from the fear of poverty. And very reasonably. For he is moored as it were on rotten and swiftly shifting things, and even though in his own case he experienced not the reverse, yet is he undone by seeing it happen in others; and great is his cowardice, great his unmanliness. For not only is such an one spiritless as to danger, but also as to all other things. And if desire of wealth assail him, he doth not like a free man beat off the assault; but like a bought slave, doth all [it bids], serving the love of money as it were a severe mistress. If again he have beheld some comely damsel, down he croucheth at once made captive, and followeth like a raging dog, though it behoveth to do the opposite. For when thou hast beheld a beautiful woman, consider not how thou mayest enjoy thy lust, but how be delivered from thy lust. And how is this possible,’ saith one? for loving is not my own doing.’ Whose then? tell me. It is from the Devil’s malice. Thou art quite convinced that that which plotteth against thee is a devil; wrestle then and fight with a distemper. But I cannot, he saith. Come then, let us first teach thee this, that what happeneth is from thine own listlessness, and that thou at the first gavest entrance to the Devil, and now if thou hast a mind, with much ease mayest drive him off. They that commit adultery, is it from lust they commit it, or simply from desire of dangers? Plainly from lust. Do they then therefore obtain forgiveness? Certainly not. Why not? Because the sin is their own. But,’ saith one, why, pray, string syllogisms? For my conscience bears me witness that I wish to repel the passion; and cannot, but it keepeth close, presses me sore, and afflicts me grievously.’ O man, thou dost wish to repel it, but thou dost not the things repellers should do; but it is with thee just as with a man in a fever, who drinking of cold streams to the fill, should say, How many things I devise with the wish to quench this fever, and I cannot; but they stir up my flame the more.’ Let us see then whether at all thou too dost the things that inflame, yet thinkest thou art devising such as quench. I do not,’ he saith. Tell me then, what hast thou ever essayed to do in order to quench the passion? and what is it, in fine, that will increase the passion? For even supposing we be not all of us obnoxious to these particular charges; (for more may be found who are captivated by the love of money than of beauty;) still the remedy to be proposed will be common to all, both to these and to those. For both that is an unreasonable passion, and this, is keener and fiercer than that. When then we have proved victorious over the greater, it is very plain that we shall easily subdue the less also. And how is it,’ saith one, that if this be keener, all persons are not made captive by the vice, but a greater number are mad after money?’ Because in the first place this last desire appears to be unattended with danger: next, although that of beauty be even fiercer, yet it is more speedily extinguished; for were it to continue like that of money, it would wholly destroy its captive.

[7.] Come then, let us discourse to you on this, the love of beauty, and let us see whereby the mischief is increased; for so we shall know whether the fault be ours, or not ours. And if ours, let us do everything to get the better of it; whereas if not ours, why do we afflict ourselves for nought? And why do we not pardon, but find fault, with those who are made captive by it? Whence then is this love engendered? From comeliness of feature,’ saith one, when she that woundeth one is beautiful and of fair countenance.’ It is said idly and in vain. For if it were beauty that attracted lovers, then would the maiden who is such have all men for her lovers; but if she hath not all, this thing cometh not of nature nor from beauty, but from unchaste eyes. For it was when by eyeing too curiously , thou didst admire and become enamored, that thou receivedst the shaft. And who,’ saith one, when he sees a beautiful woman, can refrain from commending her he sees? If then admiring such things cometh not of deliberate choice, it follows that love depends not on ourselves.’ Stop, O man! Why dost thou crowd all things together, running round and round on every side, and not choosing to see the root of the evil? For I see numbers admiring and commending, who yet are not enamored. And how is it possible to admire and not be enamored?’ Clamor not, (for this I am coming to speak of,) but wait, and thou shalt hear Moses admiring the son of Jacob, and saying, “And Joseph was a goodly person, and well favored exceedingly.” (Gen. xxxix. 6, LXX.) Was he then enamored who speaketh this? By no means. For,’ saith he, he did not even see him whom he commended.’ We are affected, however, somewhat similarly towards beauties also which are described to us, not only which are beheld. But that thou cavil not with us on this point:—David, was he not comely exceedingly, and ruddy with beauty of eyes? (So 1 Sam. xvi. 12 & xvii. 42. LXX.) and indeed this beauty of the eyes, is even especially, a component of beauteousness of more despotic power than any. Was then any one enamored of him? By no means. Then to be also enamored cometh not [necessarily] with admiring. For many too have had mothers blooming exceedingly in beauty of person. What then? Were their children enamored of them? Away with the thought! but they admire what they see, yet fall not into a shameful love. No, for again this good provision is Nature’s.’ How Nature’s? Tell me. Because they are mothers,’ he saith. Then hearest thou not that Persians, and that without any compulsion, have intercourse with their own mothers, and that not one or two individuals, but a whole nation? But independent of these, it is hence also evident that this distemper cometh not from bloom of person nor from beauty merely, but from a listless and wandering soul. Many at least it is certain, oftentimes, having passed over thousands of well-favored women, have given themselves to such as were plainer. Whence it is evident that love depends not on beauty: for otherwise, surely, those would have caught such as fell into it, before these. What then is its cause? For,’ saith he, if it be not beauty that causeth love, whence hath it its beginning and its root? From a wicked Demon?’ It hath it indeed, thence also, but this is not what we are inquiring about, but whether we ourselves too be not the cause. For the plot is not theirs only, but along with them our own too in the first place. For from no other source is this wicked distemper so engendered as from habit, and flattering words, and leisure, and idleness, and having nothing to do. For great, great is the tyranny of habit, even so great as to be moulded into a necessity of nature. Now if it be habit’s to gender it, it is very evident that it is also [habit’s] to extinguish it. Certain it is at least that many have in this way ceased to be enamored, from not seeing those they were enamored of. Now this for a little while indeed appears to be a bitter thing and exceedingly unpleasant; but in time it becometh pleasant, and even were they to wish it, they could not afterwards resume the passion.

[8.] How then, when without habit one is taken captive at first sight? Here also it is indolence of body, or self-indulgence, and not attending to one’s duties, nor being occupied in necessary business. For such an one, wandering about like some vagabond, is transfixed by any wickedness; and like a child let loose, any one that liketh maketh such a soul his slave. For since it is its wont to be at work, when thou stoppest its workings in what is good, seeing it cannot be unemployed, it is compelled to engender what is otherwise. For just as the earth, when it is not sown nor planted, sends up simply weeds; so also the soul, when it hath nought of necessary things to do, being desirous by all means to be doing, giveth herself unto wicked deeds. And as the eye never ceaseth from seeing, and therefore will see wicked things, when good things are not set before it; so also doth the thought, when it secludes itself from necessary things, busy itself thereafter about such as are unprofitable. For that even the first assault occupation and thought are able to beat off, is evident from many things. When then thou hast looked on a beautiful woman, and wert moved towards her, look no more, and thou art delivered. And how shall I be able to look no more,’ saith he, when drawn by that desire?’ Give thyself to other things which may distract the soul, to books, to necessary cares, to protecting others, to assisting the injured, to prayers, to the wisdom which considers the things to come: with such things as these bind down thy soul. By these means, not only shalt thou cure a recent wound, but shalt wear away a confirmed and inveterate one easily. For if an insult according to the proverb prevails with the lover to give over his love, how shall not these spiritual charms much rather be victorious over the evil, if only we have a mind to stand aloof. But if we are always conversing and associating with those who shoot such arrows at us, and talking with them and hearing what they say, we cherish the distemper. How then dost thou expect the fire to be quenched, when day by day thou stirrest up the flame?

And let this that we have said about habit be our speech unto the young; since to those who are men and taught in heavenly wisdom, stronger than all is the fear of God, the remembrance of hell, the desire of the kingdom of heaven; for these are able to quench the fire. And along with these take that thought also, that what thou seest is nothing else than rheum, and blood, and juices of decomposed food. Yet a gladsome thing is the bloom of the features,’ saith one. But nothing is more gladsome than the blossoms of the earth, and these too rot and wither. Do not then in this either give heed to the bloom, but pass on further inward in thy thought, and stripping off that beauteous skin in thy thought, scan curiously what lies beneath it. For even the bodies of the dropsical shine brightly, and the surface hath nothing offensive; but still, shocked with the thought of the humor stored within we cannot love such persons. But languishing is the eye and glancing, and beautifully arched the brow, and dark the lashes, and soft the eyeball, and serene the look.’ But see how even this itself again is nothing else than nerves, and veins, and membranes, and arteries. Think too, I pray, of this beautiful eye, when diseased and old, wasting with despair, swelling with anger, how hateful to the sight it is, how quickly it perisheth, how sooner even than pictured ones, it is effaced. From these things make thy mind pass to the true beauty. But,’ saith he, I do not see beauty of soul.’ But if thou wilt choose, thou shalt see it: and as the absent beautiful may be with the mind admired, though with one’s eyes unseen, so it is possible to see without eyes beauty of soul. Hast thou not often sketched a beauteous form, and felt moved unto the drawing? Image also now beauty of soul, and revel in that loveliness. But,’ saith he, I do not see things incorporeal.’ And yet we see these, rather than the corporeal, with the mind. Therefore it is, for instance, that although we see them not, we admire angels also and archangels, and habits of character, and virtue of soul. And if thou seest a man considerate and moderate, thou wilt more admire him than that beautiful countenance. And if thou seest one insulted, yet bearing it; wronged, yet giving way, admire and love such, even though they be striken in age. For such a thing is the beauty of the soul; even in old age it hath many enamored of it, and it never fadeth, but bloometh for ever. In order then that we also may gain this beauty, let us go in quest of those that have it, and be enamored of them. For so shall we too be able, when we have attained this beauty, to obtain the good things eternal, whereof may all we partake, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory and might, for ever and ever. Amen.

Homily VIII



2 Cor. iv. 1, 2

Therefore seeing we have this ministry, even as we obtained mercy we faint not, but we have renounced the hidden things of shame.

Seeing he had uttered great things and had set himself and all the faithful before Moses, aware of the height and greatness of what he had said, observe how he moderates his tone again. For it was necessary on account of the false Apostles to exalt his hearers also, and again to calm down that swelling; yet not to do it away, since this would be a trifler’s part . Wherefore he manages this in another manner, by showing that not of their own merits was it, but all of the loving-kindness of God. Wherefore also he says, “Therefore seeing we have this ministry.” For nothing more did we contribute, except that we became ministers, and made ourselves subservient to the things given by God. Wherefore he said not largess ,’ nor supply ,’ but ministry.’ Nor was he contented with this even, but added, “as we obtained mercy.” For even this itself, he saith, the ministering to these things, is of mercy and loving-kindness. Yet it is mercy’s to deliver from evils, not to give so many good things besides: but the mercy of God includes this also.

“We faint not.” And this indeed is to be imputed to His loving-kindness. For the clause, “as we obtained mercy,” take to be said with reference both to the “ministry,” and to the words, “we faint not.” And observe how earnestly he endeavors to lower his own things. For,’ saith he, that one who hath been counted worthy of such and so great things, and this from mercy only and loving-kindness, should show forth such labors, and undergo dangers, and endure temptations, is no great matter. Therefore we not only do not sink down, but we even rejoice and speak boldly.’ For instance, having said, “we faint not,” he added,

Ver. 2. “But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully.”

And what are “the hidden things of shame?” We do not, he saith, profess and promise great things, and in our actions show other things, as they do; wherefore also he said, “Ye look on things after the outward appearance;” but such we are as we appear, not having any duplicity, nor saying and doing such things as we ought to hide and veil over with shame and blushes. And to interpret this, he added, “not walking in craftiness.” For what they considered to be praise, that he proves to be shameful and worthy of scorn. But what is, “in craftiness?” They had the reputation of taking nothing,, but they took and kept it secret; they had the character of saints and approved Apostles, but they were full of numberless evil things. But, saith he, “we have renounced” these things: (for these are what he also calls the “hidden things of shame;” being such as we appear to be, and keeping nothing veiled over. And that not in this [our] life only, but also in the Preaching itself. For this is, “nor handling the word of God deceitfully.”

“But by the manifestation of the truth.”

Not by the countenance and the outward show, but by the very proof of our actions.

“Commending ourselves to every man’s conscience.”

For not to believers only, but also to unbelievers, we are manifest; lying open unto all that they may test our actions, as they may choose; and by this we commend ourselves, not by acting a part and carrying about a specious mask. We say then, that we take nothing, and we call you for witnesses; we say that we are conscious of no wickedness, and of this again we derive the testimony from you, not as they (sc. false Apostles) who, veiling over their things, deceive many. But we both set forth our life before all men; and we lay bare the Preaching, so that all comprehend it.

[2.] Then because the unbelievers knew not its power, he added, this is no fault of ours, but of their own insensibility. Wherefore also he saith,

Ver. 3, 4. “But if our Gospel is veiled, it is veiled in them that are lost; in whom the God of this world hath blinded the eyes of the unbelieving.”

As he said also before, “To some a savor from death unto death, to others a savor from life unto life,” (ch. ii. 16.) so he saith here too. But what is “the God of this world?” Those that are infected with Marcion’s notions , affirm that this is said of the Creator, the just only, and not good; for they say that there is a certain God, just and not good. But the Manichees say that the devil is here intended, desiring from this passage to introduce another creator of the world besides the True One, very senselessly. For the Scripture useth often to employ the term God, not in regard of the dignity of that so designated, but of the weakness of those in subjection to it; as when it calls Mammon lord, and the belly god. But neither is the belly therefore God, nor Mammon Lord, save only of those who bow down themselves to them. But we assert of this passage that it is spoken neither of the devil nor of another creator, but of the God of the Universe, and that it is to be read thus; “God hath blinded the minds of the unbelievers of this world .” For the world to come hath no unbelievers; but the present only. But if any one should read it even otherwise, as, for instance, “the God of this world;” neither doth this afford any handle, for this doth not show Him to be the God of this world only. For He is called “the God of Heaven,” (Ps. cxxxvi. 26. &c.) yet is He not the God of Heaven only; and we say, God of the present day;’ yet we say this not as limiting His power to it alone. And moreover He is called the “God of Abraham, and the God of Isaac, and the God of Jacob;” (Exod. iii. 6. &c.) and yet He is not the God of them alone. And one may find many other like testimonies in the Scriptures. How then “hath” He “blinded” them? Not by working unto this end; away with the thought! but by suffering and allowing it. For it is usual with the Scripture so to speak, as when it saith, “God gave them up unto a reprobate mind.” For when they themselves first disbelieved, and rendered themselves unworthy to see the mysteries; He Himself also thereafter permitted it. But what did it behove Him to do? To draw them by force, and reveal to those who would not see? But so they would have despised the more, and would not have seen either. Wherefore also he added,

“That the light of the Gospel of the glory of Christ should not dawn upon them.”

Not that they might disbelieve in God, but that unbelief might not see what are the things within, as also He enjoined us, commanding not to “cast the pearls before the swine.” (Matt. vii. 6.) For had He revealed even to those who disbelieve, their disease would have been the rather aggravated. For if one compel a man laboring under ophthalmia to look at the sunbeams, he the rather increases his infirmity. Therefore the physicians even shut them up in darkness, so as not to aggravate their disorder. So then here also we must consider that these persons indeed became unbelievers of themselves, but having become so, they no longer saw the secret things of the Gospel, God thenceforth excluding its beams from them. As also he said to the disciples, “Therefore I speak unto them in proverbs , (Matt. xiii. 13.) because hearing they hear not.” But what I say may also become clearer by an example; suppose a Greek, accounting our religion to be fables. This man then, how will he be more advantaged? by going in and seeing the mysteries, or by remaining without? Therefore he says, “That the light should not dawn upon them,” still dwelling on the history of Moses. For what happened to the Jews in his case, this happeneth to all unbelievers in the case of the Gospel. And what is that which is overshadowed, and which is not illuminated unto them? Hear him saying, “That the light of the glorious Gospel of Christ who is the Image of God, should not dawn upon them.” Namely, that the Cross is the salvation of the world, and His glory; that this Crucified One himself is about to come with much splendor; all the other things, those present, those to come, those seen, those not seen, the unspeakable splendor of the things looked for. Therefore also he said, “dawn,” that thou mayest not look for the whole here, for that which is [here] given is only, as it were, a little dawning of the Spirit. Therefore, also above as indicating this, he spoke of “savor;” (c. ii. 16.) and again, “earnest,” (c. i. 25.) showing that the greater part remaineth there. But nevertheless all these things have been hidden from them; but had been hidden because they disbelieved first. Then to show that they are not only ignorant of the Glory of Christ, but of the Father’s also, since they know not His, he added, “Who is the Image of God?” For do not halt at Christ only. For as by Him thou seest the Father, so if thou art ignorant of His Glory, neither wilt thou know the Father’s.

[3.] Ver. 5. “For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake.”

And what is the nature of the connexion there? What hath this in common with what has been said? He either hints at them as exalting themselves, and persuading the disciples to name themselves after them: as he said in the former Epistle, “I am of Paul and I of Apollos;” or else another thing of the gravest character. What then is this? Seeing that they waged fierce war against them, and plotted against them on every side; Is it,’ he says, with us ye fight and war? [Nay but] with Him that is preached by us, “for we preach not ourselves.” I am a servant, I am [but] a minister even of those who receive the Gospel, transacting every thing for Another, and for His glory doing whatsover I do. So that in warring against me thou throwest down what is His. For so far am I from turning to my own personal advantage any part of the Gospel, that I will not refuse to be even your servant for Christ’s sake; seeing it seemed good to Him so to honor you, seeing He so loved you and did all things for you.’ Wherefore also he saith, “and ourselves your servants for Christ’s sake.” Seest thou a soul pure from glory? For in truth,’ saith he, we not only do not take to ourselves aught of our Master’s, but even to you we submit ourselves for His sake.’

Ver. 6. “Seeing it is God that said, Light shall shine out of darkness, who shined in your hearts.”

Seest thou how again to those who were desirous of seeing that surpassing glory, I mean that of Moses, he shows it flashing with added lustre ? As upon the face of Moses, so also hath it shined unto your hearts,’ he saith. And first, he puts them in mind of what was made in the beginning of the Creation, sensible light and darkness sensible, showing that this creation is greater. And where commanded He light to shine out of darkness? In the beginning and in prelude to the Creation; for, saith he, “Darkness was upon the face of the deep. And God said, Let there be light, and there was light.” Howbeit then indeed He said, “Let it be, and it was:” but now He said nothing, but Himself became Light for us. For he said not, hath also now commanded,’ but “hath” Himself “shined.” Therefore neither do we see sensible objects by the shining of this Light, but God Himself through Christ. Seest thou the invariableness in the Trinity? For of the Spirit, he says, “But we all with unveiled face reflecting in a mirror the glory of the Lord, are transformed into the same image from glory to glory even as from the Lord the Spirit.” (c. iii. 18.) And of the Son; “That the light of the glorious Gospel of Christ, Who is the Image of God, should not dawn upon them.” (v. 4.) And of the Father; “He that said Light shall shine out of darkness shined in your hearts, to give the light of the knowledge of the glory of God in the face of Christ.” For as when he had said, “Of the Gospel of the glory of Christ,” he added, “Who is the Image of God,” showing that they were deprived of His glory also; So after saying, “the knowledge of God,” he added, “in the face of Christ,’ to show that through Him we know the Father, even as through the Spirit also we are brought unto Him.

Ver. 7. “But we have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves.”

For seeing he had spoken many and great things of the unspeakable glory, lest any should say, And how enjoying so great a glory remain we in a mortal body?’ he saith, that this very thing is indeed the chiefest marvel and a very great example of the power of God, that an earthen vessel hath been enabled to bear so great a brightness and to keep so high a treasure. And therefore as admiring this, he said, “That the exceeding greatness of the power may be of God, and not from ourselves;” again alluding to those who gloried in themselves. For both the greatness of the things given and the weakness of them that receive show His power; in that He not only gave great things, but also to those who are little. For he used the term “earthen” in allusion to the frailty of our mortal nature, and to declare the weakness of our flesh. For it is nothing better constituted than earthenware; so is it soon damaged, and by death and disease and variations of temperature and ten thousand other things easily dissolved. And he said these things both to take down their inflation, and to show to all that none of the things we hold is human. For then is the power of God chiefly conspicuous, when by vile it worketh mighty things. Wherefore also in another place He said, “For My power is made perfect in weakness.” (2 Cor. xii. 9.) And indeed in the Old [Testament] whole hosts of barbarians were turned to flight by gnats and flies, wherefore also He calleth the caterpillar His mighty force ; (Joel ii. 25.) and in the beginning, by only confounding tongues, He put a stop to that great tower in Babylon. And in their wars too, at one time, He routed innumerable hosts by three hundred men; at another He overthrew cities by trumpets; and afterwards by a little and poor stripling, David, He turned to flight the whole army of barbarians. So then here also, sending forth twelve only He overcame the world; twelve, and those, persecuted, warred against.

[4.] Let us then be amazed at the Power of God, admire, adore it. Let us ask Jews, let us ask Greeks, who persuaded the whole world to desert from their fathers’ usages, and to go over to another way of life? The fisherman, or the tentmaker? the publican, or the unlearned and ignorant? And how can these things stand with reason, except it were Divine Power which achieveth all by their means? And what too did they say to persuade them? Be baptized in the Name of The Crucified.’ Of what kind of man ? One they had not seen nor looked upon. But nevertheless saying and preaching these things, they persuaded them that they who gave them oracles, and whom they had received by tradition from their forefathers, were no Gods: whilst this Christ, He Who was nailed [to the wood,] drew them all unto Himself. And yet that He was indeed crucified and buried, was manifest in a manner to all; but that He was risen again, none save a few saw. But still of this too they persuaded those who had not beheld; and not that He rose again only, but that He ascended also into Heaven, and cometh to judge quick and dead. Whence then the persuasiveness of these sayings, tell me? From nothing else than the Power of God. For, in the first place, innovation itself was offensive to all; but when too one innovates in such things, the matter becomes more grievous: when one tears up the foundations of ancient custom, when one plucks laws from their seat. And besides all this, neither did the heralds seem worthy of credit, but they were both of a nation hated amongst all men, and were timorous and ignorant. Whence then overcame they the world? Whence cast they out you, and those your forefathers who were reputed to be philosophers, along with their very gods? Is it not quite evident that it was from having God with them? For neither are these successes of human, but of some divine and unspeakable, power. No,’ saith one, but of witchcraft.’ Then certainly ought the power of the demons to have increased and the worship of idols to have extended. How then have they been overthrown and have vanished, and our things the reverse of these? So that from this even it is manifest that what was done was the decree of God; and not from the Preaching only, but also from the title of life itself. For when was virginity so largely planted every where in the world? when contempt of wealth, and of life, and of all things besides? For such as were wicked and wizards, would have effected nothing like this, but the contrary in all respects: whilst these introduced amongst us the life of angels; and not introduced merely, but established it in our own land, in that of the barbarians, in the very extremities of the earth. Whence it is manifest that it was the power of Christ every where that effected all, which every where shineth, and swifter than any lightning illumeth the hearts of men. All these things, then, considering, and accepting what hath been done as a clear proof of the promise of the things to come, worship with us the invincible might of The Crucified, that ye may both escape the intolerable punishments, and obtain the everlasting kingdom; of which may all we partake through the grace and love towards men of our Lord Jesus Christ; to Whom be glory world without end. Amen.

Homily IX



2 Cor. iv. 8, 9

We are pressed on every side, yet not straitened; perplexed, yet not unto despair; pursued, yet not forsaken.

He still dwells upon proving that the whole work is to be ascribed to the power of God, repressing the highmindedness of those that glory in themselves. For not this only,’ saith he, is marvelous, that we keep this treasure in earthen vessels, but that even when enduring ten thousand hardships, and battered on every side, we [still] preserve and lose it not. Yet though there were a vessel of adamant, it would neither have been strong enough to carry so vast a treasure, nor have sufficed against so many machinations; yet, as it is, it both bears it and suffers no harm, through God’s grace.’ For, “we are pressed on every side,” saith he, “but not straitened.” What is, “on every side?”

In respect of our foes, in respect of our friends, in respect of necessaries, in respect of other needs, by them which be hostile, by them of our own household.’ “Yet not straitened.” And see how he speaks contrarieties, that thence also he may show the strength of God. For, “we are pressed on every side, yet not straitened,” saith he; “perplexed, yet not unto despair;” that is, we do not quite fall off. For we are often, indeed, wrong in our calculations , and miss our aim, yet not so as to fall away from what is set before us: for these things are permitted by God for our discipline, not for our defeat.’

Ver. 9. “Pursued, yet not forsaken; smitten down, yet not destroyed.” For these trials do indeed befal, but not the consequences of the trials. And this indeed through the power and Grace of God. In other places indeed he says that these things were permitted in order both to their own humble-mindedness, and to the safety of others: for “that I should not be exalted overmuch, there was given to me a thorn,” (2 Cor. xii. 7; ib. 6.) he says: and again, “Lest any man should account of me above that which he seeth me to be, or heareth from me;” and in another place again, “that we should not trust in ourselves:” (2 Cor. i. 9.) here, however, that the power of God might be manifested. Seest thou how great the gain of his trials? For it both showed the power of God, and more disclosed His grace. For, saith He, “My grace is sufficient for thee.” (2 Cor. xii. 9.) It also anointed them unto lowliness of mind, and prepared them for keeping down the rest, and made them to be more hardy. “For patience,” saith he, “worketh probation, and probation hope.” (Rom. v. 4.) For they who had fallen into ten thousand dangers and through the hope they had in God had been recovered , were taught to hold by it more and more in all things.

Ver. 10. “Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus may be manifested in our body.”

And what is the “dying of the Lord Jesus,” which they bare about? Their daily deaths by which also the resurrection was showed. For if any believe not,’ he says, that Jesus died and rose again, beholding us every day die and rise again, let him believe henceforward in the resurrection.’ Seest thou how he has discovered yet another reason for the trials? What then is this reason? “That his life also may be manifested in our body.” He says, by snatching us out of the perils. So that this which seems a mark of weakness and destitution, this, [I say,] proclaims His resurrection. For His power had not so appeared in our suffering no unpleasantness, as it is now shown in our suffering indeed, but without being overcome.’

Ver. 11. “For we which live are also delivered unto death for Jesus’ sake, that the life also of Jesus may be manifested in us in our mortal flesh.”

For every where when he has said any thing obscure, he interprets himself again. So he has done here also, giving a clear interpretation of this which I have cited. For therefore, “we are delivered,”‘ he says, in other words, we bear about His dying that the power of His life may be made manifest, who permitteth not mortal flesh, though undergoing so great sufferings, to be overcome by the snowstorm of these calamities.’ And it may be taken too in another way. How? As he says in another place, “If we die with him, we shall also live with Him.” (2 Tim. ii. 11.) For as we endure His dying now, and choose whilst living to die for His sake: so also will he choose, when we are dead, to beget us then unto life. For if we from life come into death, He also will from death lead us by the hand into life.’

Ver. 12. “So then death worketh in us, but life in you.”

Speaking no more of death in the strict sense , but of trials and of rest. For we indeed,’ he says, are in perils and trials, but ye in rest; reaping the life which is the fruit of these perils. And we indeed endure the dangerous, but ye enjoy the good things; for ye undergo not so great trials.’

[2.] Ver. 13. “But having the same spirit of faith, according to that which is written, I believed, and therefore did I speak; we also believe, and therefore also we speak; that He which raised up the Lord Jesus, shall raise up us also by Jesus.” (Ps. cxvi. 10.)

He has reminded us of a Psalm which abounds in heavenly wisdom , and is especially fitted to encourage in dangers. For this saying that just man uttered when he was in great dangers, and from which there was no other possibility of recovery than by the aid of God. Since then kindred circumstances are most effective in comforting, therefore he says, “having the same Spirit;” that is, by the same succor by which he was saved, we also are saved; by the Spirit through which he spake, we also speak.’ Whence he shows, that between the New and Old Covenants great harmony exists, and that the same Spirit wrought in either; and that not we alone are in dangers, but all those of old were so too; and that we must find a remedy through faith and hope, and not seek at once to be released from what is laid upon us. For having showed by arguments the resurrection and the life, and that the danger was not a mark of helplessness or destitution; he thenceforward brings in faith also, and to it commits the whole. But still of this also, he furnishes a proof, the resurrection, namely, of Christ, saying, “we also believe, and therefore also we speak.” What do we believe? tell me.

Ver. 14, 15. “That He which raised up Jesus, shall raise up also, and shall present us with you. For all things are for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound unto the glory of God.”

Again, he fills them with lofty thoughts , that they may not hold themselves indebted to men, I mean to the false Apostles. For the whole is of God Who willeth to bestow upon many, so that the grace may appear the greater. For your sakes, therefore, was the resurrection and all the other things. For He did not these things for the sake of one only, but of all.

Ver. 16. “Wherefore we faint not; but though our outward man is decaying, yet the inward man is renewed day by day.”

How does it decay? Being scourged, being persecuted, suffering ten thousand extremities. “Yet the inward man is renewed day by day.” How is it renewed? By faith, by hope, by a forward will, finally, by braving those extremities. For in proportion as the body suffers ten thousand things, in the like proportion hath the soul goodlier hopes and becometh brighter, like gold refined in the fire more and more. And see how he brings to nothing the sorrows of this present life.

Ver. 17, 18. “For the light affliction,” he saith, “which is for the moment, worketh more and more exceedingly an eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen.”

Having closed the question by a reference to hope, (and, as he said in his Epistle to the Romans, “We are saved by hope, but hope that is seen is not hope;” (Rom. viii. 24.) establishing the same point here also,) he sets side by side the things present with the things to come, the momentary with the eternal, the light with the weighty, the affliction with the glory. And neither is he content with this, but he addeth another expression, doubling it and saying, “more and more exceedingly .” Next he also shows the mode how so great afflictions are light. How then light? “While we look not at the things that are seen, but at the things that are not seen.” So will both this present be light and that future great, if we withdraw ourselves from the things that are seen. “For the things that are seen are temporal.” (v. 18.) Therefore the afflictions are so too. “But the things that are not seen are eternal.” Therefore the crowns are so also. And he said not the afflictions are so, but “the things that are seen;” all of them, whether punishment or rest, so that we should be neither puffed up by the one nor overborne by the other. And therefore when speaking of the things to come, he said not the kingdom is eternal; but, “the things which are not seen are eternal,” whether they be a kingdom, or again punishment; so as both to alarm by the one and to encourage by the other.

[3.] Since then “the things that are seen are temporal, but the things that are not seen are eternal,” let us look to them. For what excuse even can we have, if we choose the temporal instead of the eternal? For even if the present be pleasurable, yet it is not abiding; whilst the woe it entails is abiding and irremissible. For what excuse will they have who have been counted worthy of the Spirit and have enjoyed so great a gift, if they become of grovelling mind and fall down to the earth. For I hear many saying these words worthy of all scorn, Give me to-day and take tomorrow.’ For,’ saith one, if indeed there be such things there as ye affirm, then it is one for one; but if there be no such thing at all, then it is two for nothing.’ What can be more lawless than these words? or what more idle prating ? We are discoursing about Heaven and those unspeakable good things; and thou bringest forth unto us the terms of the race-course , yet art not ashamed nor hidest thy face, whilst uttering such things as befit maniacs? Blushest thou not that art so rivetted to the present things? Wilt thou not cease from being distraught and beside thyself, and in youth a dotard? Were Greeks indeed to talk in this way, it were no marvel: but that believers should vent such dotage, of what forgiveness doth it admit? For dost thou hold those immortal hopes in utter suspicion? Dost thou think these things to be utterly doubtful? And in what are these things deserving of pardon? And who hath come,’ saith one, and brought back word what is there?’ Of men indeed not any one, but God, more trustworthy than all, hath declared these things. But thou beholdest not what is there. Neither dost thou see God. Wilt thou then deny that there is a God, because thou seest Him not? Yes,’ he replies, I firmly believe there is a God.’ If then an infidel should ask thee, And who came from Heaven and brought back word of this?’ what wilt thou answer? Whence dost thou know that there is a God? From the things that are seen,’ he answers, from the fair order existing through the whole creation, from its being manifest to all.’ Therefore receive also in the same way the doctrine of the judgment. How?’ he asks. I will question thee, and do thou answer me. Is this God just, and will He render to each according to his deserving? or, on the contrary, doth He will the wicked should live happily and in luxury, and the good in the contrary things? By no means,’ he answers, for man even would not feel thus.’ Where then shall they who have done virtuously here, enjoy the things that be good? and where the wicked the opposites, except there is to be a life and retribution hereafter? Seest thou that at present it is one for one, and not two for one. But I will show thee, as I proceed, that it is not even one against one, but it shall be for the righteous two for nothing; and for the sinners and these that live here riotously, quite the contrary. For they that have lived riotously here have received not even one for one; but those who pass their life in virtue two for nothing . For who are at in rest, they that have abused this present life, or they that followed heavenly wisdom? Perhaps thou wilt say the former, but I prove it of the latter, summoning for my witnesses those very men that have enjoyed these present things; and they will not be so shameless as to deny what I am going to say. For oftentimes have they imprecated curses upon matchmakers and upon the day that their bridal chamber was wreathed, and have proclaimed them happy who have not married. Many too of the young, even when they might have married, have refused for no other reason than the troublesomeness of the thing. And this I say, not as accusing marriage; for it is “honorable;” (Heb. xiii. 4.) but those who have used it amiss. Now if they who have lived a married life, often considered their life not worth the living; what shall we say of those who have been swept down into whores’ deep pits, and are more slavishly and wretchedly treated than any captive? what of those who have grown rotten in luxury and have enveloped their bodies with a thousand diseases? But it is a pleasure to be had in honor.’ Yea, rather, nothing is bitterer than this slavery. For he that seeketh vain honor is more servile than any slave, and desirous of pleasing any body; but he that treads it under foot is superior to all, who careth not for the glory that cometh from others. But the possession of wealth is desirable.’ Yet we have often shown that they who are loose from it and have nothing, enjoy greater riches and repose. But to be drunken is pleasant.’ But who will say this? Surely then if to be without riches is pleasanter than to have them, and not to marry than to marry, and not to seek vainglory than to seek it, and not to live luxuriously than to live so; even in this world they who are not riveted to those present things have the advantage. And as yet I say not how that the former, even though he be racked with ten thousand tortures, hath that good hope to carry him through: whilst the latter, even though he is in the enjoyment of a thousand delights, hath the fear of the future disquieting and confounding his pleasure. For this, too, is no light sort of punishment; nor therefore the contrary, of enjoyment and repose. And besides these there is a third sort. And what is this? In that the things of worldly delight do not even whilst they are present appear such, being refuted both by nature and time; but the others not only are, but also abide immovable. Seest thou that we shall be able to put not two for nothing only, but three even, and five, and ten, and twenty, and ten thousand for nothing? But that thou mayest learn this same truth by an example also,—the rich man and Lazarus,—the one enjoyed the things present, the other those to come. (Luke xvi. 19. &c.) Seems it then to thee to be one and one, to be punished throughout all time, and to be an hungered for a little season? to be diseased in thy corruptible body, and to scorch miserably in an undying one? to be crowned and live in undying delights after that little sickness, and to be endlessly tormented after that short enjoyment of his goods. And who will say this? For what wilt thou we should compare? the quantity? the quality? the rank? the decision of God concerning each? How long will ye utter the words of beetles that are for ever wallowing. in dung! For these are not the words of reasoning men, to throw away a soul which is so precious for nothing, when there needeth little labor to receive heaven. Wilt thou that I teach thee also in another way that there is an awful tribunal there? Open the doors of thy conscience, and behold the judge that sitteth in thine heart. Now if thou condemnest thyself, although a lover of thyself, and canst not refrain from passing a righteous verdict, will not God much rather make great provision for that which is just, and pass that impartial judgment upon all; or will He permit everything to go on loosely and at random? And who will say this? No one; but both Greeks and barbarians, both poets and philosophers, yea the whole race of men in this agree with us, though differing in particulars , and affirm that there are tribunals of some sort in Hades; so manifest and uncontroverted is the thing.

[4.] And wherefore,’ saith one, doth he not punish here?’ That He may display that longsuffering of His, and may offer to us the salvation that cometh by repentance, and not make our race to be swept away, nor pluck away those who by an excellent change are able to be saved, before that salvation. For if he instantly punished upon the commission of sins, and destroyed, how should Paul have been saved, how should Peter, the chief teachers of the world? How should David have reaped the salvation that came by his repentance? How the Galatians? How many others? For this reason then He neither exacts the penalty from all here, (but only from some out of all,) nor yet there from all, but from one here, and from another there; that He may both rouse those who are exceedingly insensible by means of those whom He punishes, and may cause them to expect the future things by those whom He punishes not. Or seest thou not many punished here, as those, for instance, who were buried under the ruins of that tower; (Luke xiii. 4, 7.) as those whose blood Pilate mingled with their sacrifices; as those who perished by an untimely death amongst the Corinthians, because they partook unworthily of the mysteries (1 Cor. xi. 30.); as Pharaoh; as those of the Jews who were slain by the barbarians; as many others, both then, and now, and continually? And yet others too, having sinned in many things, departed without suffering the penalty here; as the rich man in the story of Lazarus; as many others. (Luke xvi.) Now these things He does, both to arouse those who quite disbelieve in the things to come, and to make those who do believe and are careless more diligent. “For God is a righteous Judge, and strong, and longsuffering, and visits not with wrath every day.” (Ps. vii. 11. LXX.) But if we abuse His longsuffering, there will come a time when He will no more be longsuffering even for a little, but will straightway inflict the penalty.

Let us not then, in order that for a single moment (for such is this present life) we may live luxuriously, draw on ourselves punishment through endless ages: but let us toil for a moment, that we may be crowned for ever. See ye not that even in worldly things most men act in this manner; and choose a brief toil in order to a long rest, even though the opposite falls out unto them? For in this life indeed there is an equal portion of toils and reward; yea, often, on the contrary, the toil is endless whilst the fruit is little, or not even a little; but in the case of the kingdom conversely, the labor is little whilst the pleasure is great and boundless. For consider: the husbandman wearieth himself the whole year through, and at the very end of his hope of times misses of the fruit of those many toils. The shipmaster again and the soldier, until extreme old age, are occupied with wars and labors; and oftentimes hath each of them departed, the one with the loss of his wealthy cargoes, the other, along with victory, of life itself. What excuse then shall we have, tell me, if in worldly matters indeed we prefer what is laborious in order that we may rest for a little, or not a little even; (for the hope of this is uncertain;) but in spiritual things do the converse of this and draw upon ourselves unutterable punishment for a little sloth? Wherefore I beseech you all, though late, yet still at length to recover from this frenzy. For none shall deliver us in that day; neither brother, nor father, nor child, nor friend, nor neighbor, nor any other: but if our works play us false, all will be over and we must needs perish. How many lamentations did that rich man make, and besought the Patriarch and begged that Lazarus might be sent! But hear what Abraham said unto him: “There is a gulf betwixt us and you, so that they who wish to go forth cannot pass thither.” (Luke xvi. 26.) How many petitions did those virgins make to their fellows for a little oil! But hear what they also say; “Peradventure there will not be enough for you and for us;” (Matt. xxv. 9.) and none was able to bring them in to the bridal chamber.

Thinking then on these things let us also be careful of that which is our life. For mention what toils soever and bring forward besides what punishment soever; all these combined will be nothing in comparison of the good things to come. Instance therefore, if thou wilt, fire and steel and wild beasts, and if there be aught sorer than these; but yet these are not even a shadow compared with those torments. For these things when applied in excess become then especially light, making the release speedy ; since the body sufficeth not unto intensity at once and long continuance of suffering; but both meet together, both prolongation and excess, alike in the good and the grievous. Whilst we have time then, “let us come before His presence with confession,” (Ps. xcv. 2, LXX.) that in that day we may behold Him gentle and serene, that we may escape altogether those threat-bearing Powers. Seest thou not how this world’s soldiers who perform the bidding of those in authority drag men about; how they chain, how they scourge them, how they pierce their sides, how they apply torches to their torments, how they dismember them? Yet all these things are but plays and joke unto those punishments. For these punishments are temporal; but there neither the worm dieth nor is the fire quenched: for that body of all is incorruptible, which is then to be raised up. But God grant that we may never learn these things by experience; but that these fearful things may never be nearer unto us than in the mention of them ; and that we be not delivered over to those tormentors, but may be hence made wise . How many things shall we then say in accusation of ourselves! How many lamentations shall we utter! How many groans! But it will thenceforth be of no avail. For neither can sailors, when the ship hath gone to pieces and hath sunk, thereafter be of any service; nor physicians when the patient is departed; but they will often say indeed that so and so ought to have been done; but all is fruitless and in vain. For as long indeed as hopes remain from amendment, one ought both to say and do every thing: but when we have no longer any thing in our power, all being quite ruined, it is to no purpose that all is said and done. For even then Jews will then say, “Blessed is He that cometh in the Name of the Lord:” (Matt. xxiii. 39.) but they will be able to reap none advantage of this cry towards escaping their punishment; for when they ought to have said it, they said it not. That then this be not the case with us in respect to our life, let us now and from this time reform that we may stand at the tribunal of Christ with all boldness; whereunto may all of us attain through the grace and love toward men of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory and might for ever and ever. Amen.

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 exceedingly. 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.” Now what he says is this. Neither hath your King aught in common with him, “for what concord hath Christ with Beliar?” nor have the things [aught in common], “for what communion hath light with darkness?” Therefore neither should ye. And first he mentions their king and then themselves; by this separating them most effectually. Then having said, “a temple of God with idols,” and having declared, “For ye are a temple of the living God,” he is necessitated to subjoin also the testimony of this to show that the thing is no flattery. For he that praises except he also exhibit proof, even appears to flatter. What then is his testimony? For,

“I will dwell in them,” saith he, “and walk in them. I will dwell in,” as in temples, “and walk in them,” signifying the more abundant attachment to them.

“And they shall be my people and I will be their God .” What?’ saith he, Dost thou bear God within thee, and runnest unto them? God That hath nothing in common with them? And in what can this deserve forgiveness? Bear in mind Who walketh, Who dwelleth in thee.’

Ver. 17. “Wherefore come ye out from among them, and be ye separate, and touch no unclean thing; and I will receive you, saith the Lord.

And He said not, Do not unclean things;’ but, requiring greater strictness, do not even touch,’ saith he, nor go near them.’ But what is filthiness of the flesh? Adultery, fornication, lasciviousness of every kind. And what of the soul? Unclean thoughts, as gazing with unchaste eyes, malice, deceits, and whatsoever such things there be. He wishes then that they should be clean in both. Seest thou how great the prize? To be delivered from what is evil, to be made one with God. Hear also what follows.

Ver. 18. “And I will be to you a Father, and ye shall be to me sons and daughters, saith the Lord.”

Seest thou how from the beginning the Prophet fore-announceth our present high birth, the Regeneration by grace?

Chap. vii. ver. 1. “Having therefore these promises, beloved.”

What promises? That we should be temples of God, sons and daughters, have Him indwelling, and walking in us, be His people, have Him for our God and Father.

“Let us cleanse ourselves from all defilement of flesh and spirit.”

Let us neither touch unclean things, for this is cleansing of the flesh; nor things which defile the soul, for this is cleansing of the spirit. Yet he is not content with this only, but adds also,

“Perfecting holiness in the fear of God.” For not to touch the unclean thing doth not make clean, but there needeth something else besides to our becoming holy; earnestness, heedfulness, piety. And he well said, “In the fear of God.” For it is possible to perfect chasteness, not in the fear of God but for vainglory. And along with this he implies yet another thing, by saying, “In the fear of God;” the manner, namely, whereafter holiness may be perfected. For if lust be even an imperious thing, still if thou occupy its territory with the fear of God, thou hast stayed its frenzy.

[4.] Now by holiness here he means not chastity alone, but the freedom from every kind of sin, for he is holy that is pure. Now one will become pure, not if he be free from fornication only, but if from covetousness also, and envy, and pride , and vainglory, yea especially from vainglory which in every thing indeed it behoveth to avoid, but much more in almsgiving; since neither will it be almsgiving, if it have this distemper, but display and cruelty. For when thou dost it not out of mercy, but from parade , such deed is not only no alms but even an insult; for thou hast put thy brother to open shame . Not then the giving money, but the giving it out of mercy, is almsgiving. For people too at the theatres give, both to prostitute boys and to others who are on the stage; but such a deed is not almsgiving. And they too give that abuse the persons of prostitute women; but this is not lovingkindness, but insolent treatment . Like this is the vainglorious also. For just as he that abuseth the person of the harlot, pays her a price for that abuse; so too dost thou demand a price of him that receiveth of thee, thine insult of him and thine investing him as well as thyself with an evil notoriety. And besides this, the loss is unspeakable. For just as a wild beast and a mad dog springing upon us might, so doth this ill disease and this inhumanity make prey of our good things. For inhumanity and cruelty such a course is; yea, rather more grievous even than this. For the cruel indeed would not give to him that asked; but thou dost more than this; thou hinderest those that wish to give. For when thou paradest thy giving, thou hast both lowered the reputation of the receiver, and hast pulled back him that was about to give, if he be of a careless mind. For he will not give to him thenceforth, on the ground of his having already received, and so not being in want; yea he will often accuse him even, if after having received he should draw near to beg, and will think him impudent. What sort of almsgiving then is this when thou both shamest thyself and him that receiveth; and also in two ways Him that enjoined it: both because while having Him for a spectator of thine alms, thou seekest the eyes of thy fellow-servants besides Him, and because thou transgressest the law laid down by Him forbidding these things.

I could have wished to carry this out into those other subjects as well, both fasting and prayer, and to show in how many respects vainglory is injurious there also; but I remember that in the discourse before this I left unfinished a certain necessary point. What was the point? I was saying, that the poor have the advantage of the rich in the things of this life, when I discoursed concerning health and pleasure; and this was shown indistinctly. Come then, to-day let us show this, that not in the things of this life only, but also in those that are higher, the advantage is with them. For what leadeth unto a kingdom, riches or poverty? Let us hear the Lord Himself of the heavens saying of those, that “it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven:” (Matt. xix. 24.) but of the poor the contrary, “If thou wilt be perfect, sell that thou hast, and give to the poor; and come, follow Me; and thou shalt have treasure in heaven.” (Matt. xix. 21.) But if ye will, let us see what is said on either side. “Narrow and straitened is the way,” He saith, “that leadeth unto life.” (Matt. vii. 14.) Who then treadeth the narrow way, he that is in luxury, or that is in poverty; that is independent, or that carrieth ten thousand burdens; the lax and dissolute, or the thoughtful and anxious? But what need of these arguments, when it is best to betake one’s self to the persons themselves. Lazarus was poor, yea very poor; and he that passed him by as he lay at his gateway was rich. Which then entered into the kingdom, and was in delights in Abraham’s bosom? and which of them was scorched, with not even a drop at his command? But, saith one, both many poor will be lost, and [many] rich will enjoy those unspeakable goods.’ Nay rather, one may see the contrary, few rich saved, but of the poor far more. For, consider, making accurate measure of the hindrances of riches and the defects of poverty, (or rather, neither of riches nor of poverty are they, but each of those who have riches or poverty; howbeit,) let us at least see which is the more available weapon. What defect then doth poverty seem to possess? Lying. And what, wealth? Pride, the mother of evils; which also made the devil a devil, who was not such before. Again, “the love of money is a root of all kinds of evil.” (1 Tim. vi. 10.) Which then stands near this root, the rich man, or the poor? Is it not very plainly the rich? For the more things anyone surrounds himself with, he desires so much the more. Vainglory again damages tens of thousands of good deeds, and near this too again the rich man hath his dwelling . “But,” saith one, “thou mentionest not the [evils] of the poor man, his affliction, his straits.” Nay, but this is both common to the rich, and is his more than the poor man’s; so that those indeed which appear to be evils of poverty are common to either: whilst those of riches are riches’ only. But what,’ saith one, when for want of necessaries the poor man committeth many horrible things?’ But no poor man, no, not one, committeth as many horrible things from want, as do the rich for the sake of surrounding themselves with more, and of not losing what stores they have . For the poor man doth not so eagerly desire necessaries as the rich doth superfluities; nor again has he as much strength to put wickedness in practice as the other hath power. If then the rich man is both more willing and able, it is quite plain that he will rather commit such, and more of them. Nor is the poor man so much afraid in respect of hunger, as the rich trembleth and is anxious in respect of the loss of what he has, and because he has not yet gotten all men’s possessions. Since then he is near both vainglory and arrogance, and the love of money, the root of all evils, what hope of salvation shall he have except he display much wisdom? And how shall he walk the narrow way? Let us not therefore carry about the notions of the many, but examine into the facts. For how is it not absurd that in respect to money, indeed, we do not trust to others, but refer this to figures and calculation; but in calculating upon facts we are lightly drawn aside by the notions of others; and that too, though we possess an exact balance , and square and rule for all things, the declaration of the divine laws? Wherefore I exhort and entreat you all, disregard what this man and that man thinks about these things, and inquire from the Scriptures all these things; and having learnt what are the true riches, let us pursue after them that we may obtain also the eternal good things; which may we all obtain, through the grace and love towards men of our Lord Jesus Christ, with Whom, to the Father and the Holy Spirit, be glory, might, and honor, now and ever, and world without end. Amen.

Homily XIV



2 Cor. vii. 2, 3

Open your hearts to us: we wronged no man, we corrupted no man, we took advantage of no man. I say it not to condemn you; for l have said before, [as I have also declared above] , that ye are in our hearts to die together and live together.

Again he raiseth the discourse about love, mitigating the harshness of his rebuke. For since he had convicted and reproached them as being beloved indeed, yet not loving in an equal degree, but breaking away from his love and mixing up with other pestilent fellows; again he softens the vehemence of his rebuke, saying, “Make room for us,” that is, “love us;” and prays to receive a favor involving no burden, and advantaging them that confer above them that receive it. And he said not, love,’ but with a stronger appeal to their pity , “make room for.” Who expelled us?’ saith he: Who cast us out of your hearts? How come we to be straitened in you?’ for since he said above, “Ye are straitened in your affections;” here declaring it more clearly, he said, “make room for us:” in this way also again winning them to himself. For nothing doth so produce love as for the beloved to know that he that loveth him exceedingly desireth his love.

“We wronged no man.” See how again he does not mention the benefits [done by him], but frameth his speech in another way, so as to be both less offensive and more cutting . And at the same time he also alludes to the false apostles, saying, “We wronged no man, we corrupted no man, we defrauded no man.”

What is “we corrupted?” That is, we beguiled no man; as he says elsewhere also. “Lest by any means, as the serpent beguiled Eve, so your minds should be corrupted.” (2 Cor. xi. 3.)

“We defrauded no man;” we plundered, plotted against no man. And he for the present forbears to say, we benefited you in such and such ways;’ but framing his language so as more to shame them, “We wronged no man,” he says; as much as saying, Even had we in no wise benefited you, not even so ought ye to turn away from us; for ye have nothing to lay to our charge, either small or great.’ Then, for he felt the heaviness of his rebuke, he tempers it again. And he was neither silent altogether, for so he would not have aroused them; nor yet did he let the harshness of his language go unmodified, for so he would have wounded them too much. And what says he?

Ver. 3. “I say it not to condemn you.”

How is this evident? “For I have said before,” he adds, “that ye are in our hearts to die and live with you.” This is the greatest affection, when even though treated with contempt, he chooseth both to die and live with them. For neither are ye merely in our hearts,’ he says, but in such sort as I said. For it is possible both to love and to shun dangers, but we do not thus.’ And behold here also wisdom unspeakable. For he spake not of what had been done for them, that he might not seem to be again reproaching them, but he promiseth for the future. For should it chance,’ saith he, that danger should invade, for your sakes I am ready to suffer every thing; and neither death nor life seemeth aught to me in itself, but in whichever ye be, that is to me more desirable, both death than life and life than death.’ Howbeit, dying indeed is manifestly a proof of love; but living, who is there that would not choose, even of those who are not friends? Why then does the Apostle mention it as something great? Because it is even exceeding great. For numbers indeed sympathize with their friends when they are in misfortune, but when they are in honor rejoice not with, but envy, them. But not so we; but whether ye be in calamity, we are not afraid to share your ill fortune; or whether ye be prosperous, we are not wounded with envy.’

[2.] Then after he had continually repeated these things, saying, “Ye are not straitened in us;” and, “Ye are straitened in your own affections;” and, “make room for us;” and, “Be ye also enlarged;” and, “We wronged no man;” and all these things seemed to be a condemnation of them: observe how he also in another manner alleviates this severity by saying, “Great is my boldness of speech towards you.” Therefore I venture upon such things,’ he says, not to condemn you by what I say, but out of my great boldness of speech,’ which also farther signifying, he said, “Great is my glorying on your behalf.” For think not indeed,’ he saith, that because I thus speak, I speak as though I had condemned you altogether; (for I am exceedingly proud of, and glory in, you;) but both out of tender concern and a desire that you should make greater increase unto virtue.’ And so he said to the Hebrews also after much rebuke; “But we are persuaded better things of you, and things that accompany salvation, though we thus speak: and we desire that each one of you may show the same diligence to the fullness of hope even to the end.” (Heb. vi. 9, 11.) So indeed here also, “Great is my glorying on your behalf.” We glory to others of you,’ he says. Seest thou what genuine comfort he has given? And,’ he saith, I do not simply glory, but also, greatly.’ Accordingly he added these words; “I am filled with comfort.” What comfort? That coming from you; because that ye, having been reformed, comforted me by your conduct.’ This is the test of one that loveth, both to complain of not being loved and to fear lest he should inflict pain by complaining immoderately. Therefore he says, “I am filled with comfort, I overflow with joy.” But these expressions,’ saith one, seem to contradict the former.’ They do not do so, however, but are even exceedingly in harmony with them. For these procure for the former a favorable reception; and the praise which they convey makes the benefit of those rebukes more genuine, by quietly abstracting what was painful in them. Wherefore he uses these expressions, but with great genuineness and earnestness . For he did not say, I am filled with joy;’ but, “I abound;” or rather, not “abound” either, but “superabound;” in this way also again showing his yearning, that even though he be so loved as to rejoice and exult, he does not yet think himself loved as he ought to be loved, nor to have received full payment; so insatiable was he out of his exceeding love of them. For the joy it brings to be loved in any degree by those one passionately loves, is great by reason of our loving them exceedingly. So that this again was a proof of his affection. And of the comfort indeed, he saith, “I am filled;” I have received what was owing to me;’ but of the joy, “I superabound;” that is, I was desponding about you; but ye have sufficiently excused yourselves and supplied comfort: for ye have not only removed the ground of my sorrow, but have even increased joy.’ Then showing its greatness, he not only declares it by saying, “I superabound in joy,” but also by adding, “in all our affliction.” For so great was the delight arising to us on your account that it was not even dimmed by so great tribulation, but through the excess of its own greatness it overcame the sorrows that had hold of us, and suffered us not to feel the sense of them.’

Ver. 5. “For even when we were come into Macedonia, our flesh had no relief.”

For since he said, “our tribulation;” he both explains of what sort it was, and magnifies it by his words, in order to show that the consolation and joys received from them was great, seeing it had repelled so great a sorrow. “But we were afflicted on every side.”

How on every side? for “without were fightings,” from the unbelievers; “within were fears;” because of the weak among the believers, lest they should be drawn aside. For not amongst the Corinthians only did these things happen, but elsewhere also.

Ver. 6. “Nevertheless He that comforteth the lowly comforted us by the coming of Titus.”

For since he had testified great things of them in what he said, that he may not seem to be flattering them he cites as witness Titus the brother , who had come from them to Paul after the first Epistle to declare unto him the particulars of their amendment. But consider, I pray you, how in every place he maketh a great matter of the coming of Titus. For he saith also before, “Furthermore when I came to Troas for the Gospel, I had no relief for my spirit because I found not Titus my brother;” (c. ii. 12, 13.) and in this place again “we were comforted,” he saith, “by the coming of Titus.” For he is desirous also of establishing the man in their confidence and of making him exceedingly dear to them. And observe how he provides for both these things. For by saying on the one hand, “I had no relief for my spirit,” he showeth the greatness of his virtue; and by saying on the other, that, in our tribulation his coming sufficed unto comfort; yet “not by his coming only, but also by the comfort wherewith he was comforted in you,” he endeareth the man unto the Corinthians. For nothing doth so produce and cement friendships as the saying something sound and favorable of any one. And such he testifies Titus did; when he says that by his coming he hath given us wings with pleasure; such things did he report of you. On this ground his coming made us glad. For we were delighted not “only by his coming, but also for the comfort wherewith he was comforted in you.” And how was he comforted? By your virtue, by your good deeds.’ Wherefore also he adds,

“While he told us your longing, your mourning, your zeal for me.” These things made him glad,’ he says, these things comforted him.’ Seest thou how he shows that he also is an earnest lover of theirs, seeing he considers their good report as a consolation to himself; and when he was come, gloried, as though on account of his own good things, unto Paul.

And observe with what warmth of expression he reporteth these things, “Your longing, your mourning, your zeal.” For it was likely that they would mourn and grieve why the blessed Paul was so much displeased, why he had kept away from them so long. And therefore he did not say simply tears, but “mourning;” nor desire, but “longing;” nor anger, but “zeal;” and again “zeal toward him,” which they displayed both about him that had committed fornication and about those who were accusing him. For,’ saith he, ye were inflamed and blazed out on receiving my letters.’ On these accounts he abounds in joy, on these accounts he is filled with consolation, because he made them feel. It seems to me, however, that these things are said not only to soften what has gone before, but also in encouragement of those who had acted in these things virtuously. For although I suppose that some were obnoxious to those former accusations and unworthy of these praises; nevertheless, he doth not distinguish them, but makes both the praises and the accusations common, leaving it to the conscience of his hearers to select that which belongs to them. For so both the one would be void of offence, and the other lead them on to much fervor of mind.

[4.] Such also now should be the feelings of those who are reprehended; thus should they lament and mourn; thus yearn after their teachers; thus, more than fathers, seek them. For by those indeed living cometh, but by these good living. Thus ought they to bear the rebukes of their fathers, thus to sympathize with their rulers on account of those that sin. For it does not rest all with them, but with you also. For if he that hath sinned perceives that he was rebuked indeed by his father, but flattered by his brethren; he becometh more easy of mind. But when the father rebukes, be thou too angry as well, whether as concerned for thy brother or as joining in thy father’s indignation; only be the earnestness thou showest great; and mourn, not that he was rebuked, but that he sinned. But if I build up and thou pull down, what profit have we had but labor? (Ecclus. xxxiv. 23.) Yea, rather, thy loss stops not here, but thou bringest also punishment on thyself. For he that hindereth the wound from being healed is punished not less than he that inflicted it, but even more. For it is not an equal offence to wound and to hinder that which is wounded from being healed; for this indeed necessarily gendereth death, but that not necessarily. Now I have spoken thus to you; that ye may join in the anger of your rulers whenever they are indignant justly; that when ye see any one rebuked, ye may all shun him more than does the teacher. Let him that hath offended fear you more than his rulers. For if he is afraid of his teacher only, he will readily sin: but if he have to dread so many eyes, so many tongues, he will be in greater safety. For as, if we do not thus act, we shall suffer the extremest punishment; so, if we perform these things, we shall partake of the gain that accrues from his reformation. Thus then let us act; and if any one shall say, be humane towards thy brother, this is a Christian’s duty;’ let him be taught, that he is humane who is angry [with him], not he who sets him at ease prematurely and alloweth him not even to come to a sense of his transgression. For which, tell me, pities the man in a fever and laboring under delirium, he that lays him on his bed, and binds him down, and keeps him from meats and drinks that are not fit for him; or he that allows him to glut himself with strong drink, and orders him to have his liberty, and to act in every respect as one that is in health? Does not this person even aggravate the distemper, the man that seemeth to act humanely, whereas the other amends it? Such truly ought our decision to be in this case also. For it is the part of humanity, not to humor the sick in every thing nor to flatter their unseasonable desires. No one so loved him that committed fornication amongst the Corinthians, as Paul who commandeth to deliver him to Satan; no one so hated him as they that applaud and court him; and the event showed it. For they indeed both puffed him up and increased his inflammation; but [the Apostle] both lowered it and left him not until he brought him to perfect health. And they indeed added to the existing mischief, he eradicated even that which existed from the first. These laws, then, of humanity let us learn also. For if thou seest a horse hurrying down a precipice, thou appliest a bit and holdest him in with violence and lashest him frequently; although this is punishment, yet the punishment itself is the mother of safety. Thus act also in the case of those that sin. Bind him that hath transgressed until he have appeased God; let him not go loose, that he be not bound the faster by the anger of God. If I bind, God doth not chain; if I bind not, the indissoluble chains await him. “For if we judged ourselves, we should not be judged. (1 Cor. xi. 31.) Think not, then, that thus to act cometh of cruelty and inhumanity; nay, but of the highest gentleness and the most skillful leechcraft and of much tender care. But, saith one, they have been punished for a long time. How long? Tell me. A year, and two, and three years? Howbeit, I require not this, length of time, but amendment of soul. This then show, whether they have been pricked to the heart, whether they have reformed, and all is done: since if there be not this, there is no advantage in the time. For neither do we inquire whether the wound has been often bandaged, but whether the bandage has been of any service. If therefore it hath been of service, although in a short time, let it be kept on no longer: but if it hath done no service, even at the end of ten years, let it be still kept on: and let this fix the term of release, the good of him that is bound. If we are thus careful both of ourselves and of others, and regard not honor and dishonor at the hands of men; but bearing in mind the punishment and the disgrace that is there, and above all the provoking of God, apply with energy the medicines of repentance: we shall both presently arrive at the perfect health, and shall obtain the good things to come; which may all we obtain, 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.

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