{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/112/1120072.htm","path":"chr/ecf/112/1120072.htm","source_url":"https://sacred-texts.com/chr/ecf/112/1120072.htm","text":"p. 383 Homily XXIII.\nWould that ye could bear with me in a little foolishness and, indeed ye do bear with me. 915\nBeing about to enter upon his own praises he uses much previous correction. And he does this not once or twice, although the necessity of the subject, and what he had often said, were sufficient excuse for him. For he that remembereth sins which God remembered not, and who therefore saith that he was unworthy of the very name of the Apostles, even by the most insensate is seen clearly not to be saying what he is now going to say, for the sake of glory. For if one must say something startling, even this would be especially injurious to his glory, his speaking something about himself; and to the more part it is offensive. But nevertheless he regarded not timidly any of these things, but he looked to one thing, the salvation of his hearers. But still in order that he might not cause harm to the unthinking by this, by saying, I mean, great things of himself, he employs out of abundant caution these many preparatory correctives, and says, \u201cWould that ye could bear with me,\u201d whilst I play the fool in some little things, yea, rather, \u201cye do indeed bear with me.\u201d Beholdest thou wisdom? For when he says, \u201cwould that,\u201d it is as putting it at their disposal: but when he even asserts [that they do], it is as confiding greatly in their affection, and as declaring that he both loves and is loved. Yea, rather, not from bare love merely, but from a sort of warm and insane passion he says that they ought to bear with him even when he plays the fool. And therefore he added, \u201cFor I am jealous over you with a godly jealousy 916 .\u201d He did not say, \u2018for I love you,\u2019 but uses a term far more vehement than this. For those souls are jealous which burn ardently for those they love, and jealousy can in no other way be begotten than out of a vehement affection. Then that they may not think, that it is for the sake of power, or honor, or wealth, or any other such like thing, that he desires their affection, he added, \u201cwith a jealousy of God.\u201d For God also is said to be jealous, not that any should suppose 917 passion, (for the Godhead is impassible,) but that all may know that He doeth all things from no other regard than their sakes over whom He is jealous; not that Himself may gain aught, but that He may save them. Among men indeed jealousy ariseth not from this cause, but for the sake of their own repose; not because the beloved ones sustain outrage, but lest these who love them should be wounded, and be outshone in the good graces, and stand lower in the affections, of the beloved. But here it is not so. \u2018For I care not,\u2019 he says, \u2018for this, lest I should stand lower in your esteem; but lest I should see you corrupted. For such is God\u2019s jealousy; and such is mine also, intense at once and pure.\u2019 Then there is also this necessary reason;\n\u201cFor I espoused you to one husband, as a pure virgin.\u201d \u2018Therefore I am jealous, not for myself, but for him to whom I have espoused you.\u2019 For the present time is the time of espousal, but the time of the nuptials is another; when they sing, \u2018the Bridegroom hath risen up.\u2019 Oh what things unheard of! In the world they are virgins before the marriage, but after the marriage no longer. But here it is not so: but even though they be not virgins before this marriage, after the marriage they become virgins. So the whole Church is a virgin. For addressing himself even to all, both husbands and wives, he speaks thus. But let us see what he brought and espoused us with, what kind of nuptial gifts. Not gold, not silver, but the kingdom of heaven. Wherefore also he said, \u201cWe are ambassadors on behalf of Christ,\u201d and beseeches them, when he was about to receive the Bride. What happened in Abraham\u2019s case was a type of this. (Gen. xxiv. 4, &c.) For he sent his faithful servant to seek a Gentile maiden in marriage; and in this case God sent His own servants to seek the Church in marriage for His son, and prophets from of old saying, \u201cHearken, O daughter, and consider, and forget thine own people and thy father\u2019s house, and the King p. 384 shall desire thy beauty.\u201d (Ps. 45:10, 11.) Seest thou the prophet also espousing? seest thou the Apostle too expressing the same thing himself with much boldness, and saying, \u201cI espoused you to one husband that I might present you as a pure virgin to Christ?\u201d Seest thou wisdom again? For having said, \u2018Ye ought to bear with me,\u2019 he did not say, \u2018for I am your teacher and I speak not for mine own sake:\u2019 but he uses this expression which invested them with especial dignity, placing himself in the room of her who promotes a match, and them in the rank of the bride; and he adds these words;\n2 Cor. 11.3. \u201cBut I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is toward Christ 918 .\u201d\n\u2018For although the destruction be yours [alone], yet is the sorrow mine as well.\u2019 And consider his wisdom. For he does not assert, although they were corrupted; and so he showed when he said, \u201cWhen your obedience is fulfilled,\u201d (c. 2 Cor. 10.6.) and \u201cI shall bewail many which have sinned already;\u201d (c. 2 Cor. 12.21.) but still he does not leave them to get shameless. And therefore he says, \u201clest at any time.\u201d For this neither condemns nor is silent; for neither course were safe, whether to speak out plainly or to conceal perpetually. Therefore he employs this middle form, saying, \u201clest at any time.\u201d For this is the language neither of one that entirely distrusts, nor entirely relies on them, but of one who stands between these two. In this way then he palliated, but by his mention of that history threw them into an indescribable terror, and cuts them off from all forgiveness. For even although the serpent was malignant, and she senseless, yet did none of these things snatch the woman from punishment. \u2018Beware then,\u2019 he says, \u2018lest such be your fate, and there be naught to screen you. For he too promising greater things, so deceived.\u2019 Whence it is plain that these 919 too, by boasting and puffing themselves up, deceived. And this may be conjectured not from this place only, but also from what he says afterwards,\n2 Cor. 11.4. \u201cIf he that cometh preacheth another Jesus, whom we did not preach, or if ye receive a different Spirit which ye did not receive, or a different Gospel which ye did not accept, ye do well to bear with him.\u201d\nAnd he does not say, \u2018Lest by any means as Adam was deceived:\u2019 but shows that those men 920 are but women who are thus abused, for it is the part of woman to be deceived. And he did not say, \u2018so ye also should be deceived:\u2019 but keeping up the metaphor, he says, \u201cso your minds should be corrupted from the simplicity that is toward Christ.\u201d \u2018From the simplicity, I say, not from wickedness; neither out of wickedness [is it], nor out of your not believing, but out of simplicity.\u2019 But, nevertheless, not even under such circumstances are the deceived entitled to forgiveness, as Eve showed. But if this does not entitle to forgiveness, much more will it not do so, when through vain-glory any is so 921 .\n[2.] \u201cFor if he that cometh preacheth another Jesus whom we did not preach:\u201d showing hereby that their deceivers were not Corinthians, but persons from some other quarter previously corrupted: wherefore he saith, \u201che that cometh.\u201d\n\u201cIf ye receive a different Spirit, if a different Gospel which ye did not accept, ye do well to bear\u201d with him. What sayest thou? Thou that saidst to the Galatians, \u201cIf any preach another Gospel to you than that ye have received, let him be anathema;\u201d dost thou now say, \u201cye do well to bear\u201d with him? And yet on this account it were meet not to bear with, but to recoil, from them; but if they say the same things, it is meet to bear with them. How then dost thou say, \u2018because they say the same things, it is not meet to bear with them?\u2019 for he says, \u2018if they said other things, it were meet to bear with them.\u2019 Let us then give good heed, for the danger is great, and the precipice deep, if men run past this carelessly; and what is here said giveth an entrance to all the heresies. What then is the sense of these words? Those persons so boasted as if the Apostles taught incompletely, and they were introducing somewhat more than they. For it is probable that with much idle talk, they were bringing in senseless rubbish so as to overlay these doctrines. And therefore he made mention of the serpent and of Eve who was thus deceived by the expectation of acquiring more. And alluding to this in the former Epistle also, he said, \u201cNow ye are become rich, ye have reigned as kings without us;\u201d and again, \u201cwe are fools for Christ\u2019s sake, but ye are wise in Christ.\u201d (1 Cor. 4:8, 10.) Since then it was probable that using the wisdom which is without, they talked much idly, p. 385 what he says is this: that \u2018if these persons said any thing more, and preached a different Christ who ought to have been preached, but we omitted it, \u201cye do well to bear\u201d with them.\u2019 For on this account he added, \u201cwhom we did not preach.\u201d \u2018But if the chief points of the faith are the same, what have ye the more of them? for whatsoever things they may say, they will say nothing more than what we have said.\u2019 And observe with what precision he states the case. For he did not say, \u2018if he that cometh saith any thing more;\u2019 for they did say something more, haranguing with more authority and with much beauty of language; wherefore he did not say this, but what? [If] \u201che that cometh preacheth another Jesus,\u201d a thing which had no need of that array of words: \u201cor ye receive a different Spirit,\u201d (for neither was there need of words in this case;) that is to say, \u2018makes you richer in grace;\u2019 or \u201ca different Gospel which ye did not accept,\u201d (nor did this again stand in need of words,) \u201cye do well to bear\u201d with him. But consider, I pray thee, how he every where uses such a definition as shows that nothing very great, nor indeed any thing more, had been introduced by them. For when he had said, \u201cIf he that cometh preacheth another Jesus,\u201d he added, \u201cwhom we did not preach;\u201d and \u201cye receive a different Spirit,\u201d he subjoined, \u201cwhich ye did not receive; or a different Gospel,\u201d he added, \u201cwhich ye did not accept,\u201d by all these showing that it is meet to attend to them, not simply if they say something more, but if they said any thing more which ought to have been said and was by us omitted. But if it ought not to have been said, and was therefore not said by us; or if they say only the same things as we, why gape ye so admiringly 922 upon them? \u2018And yet if they say the same things,\u2019 saith one, \u2018wherefore dost thou hinder them?\u2019 Because that using hypocrisy, they introduce strange doctrines. This however for the present he doth not say, but afterwards asserts it, when he says, \u201cThey fashion themselves into Apostles of Christ;\u201d (2 Cor. 11.13.) for the present he withdraws the disciples from their authority by less offensive considerations; and this not out of envy to them, but to secure these. Else why does he not hinder Apollos, who was, however, a \u201clearned man, and mighty in the Scriptures;\u201d (Acts 18:24, 1 Cor. 16:12.) but even beseeches him, and promises he will send him? Because together with his learning he preserved also the integrity of the doctrines; but with these it was the reverse. And therefore he wars with them and blames the disciples for gaping admiringly upon them, saying, \u2018if aught that should have been said we omitted and they supplied, we do not hinder you from giving heed to them: but if all has been fully completed by us and nothing left deficient, whence is it that they caught you?\u2019 Wherefore also he adds,\n2 Cor. 11.5. \u201cFor I reckon that I am not a whit behind the very chiefest Apostles,\u201d no longer making comparison of himself with them, but with Peter and the rest. \u2018So that if they know more than I do, [they know more] than they also.\u2019 And observe how here also he shows modesty. For he did not say, \u2018the Apostles said nothing more than I,\u2019 but what? \u201cI reckon,\u201d so I deem, \u201cthat I am not a whit behind the very chiefest Apostles.\u201d For since this also appeared to bespeak an inferiority in him, that those having preceded him were of greater name; and more respect was entertained for them, and these persons were intending to foist themselves in; therefore he makes this comparison of himself with them with the dignity 923 that becomes him. Therefore he also mentions them with encomiums, not speaking simply of \u201cthe Apostles,\u201d but \u201cthe very chiefest,\u201d meaning Peter and James and John.\n[3.] 2 Cor. 11.6. \u201cBut though I be rude in speech, yet am I not in knowledge.\u201d\nFor since those that corrupted the Corinthians had the advantage in this, that they were not rude; he mentions this also, showing that he was not ashamed of, but even prided himself upon it. And he said not, \u201cBut though I be rude in speech,\u201d yet so also are they 924 , for this would have seemed to be accusing them as well as himself, and exalting these: but he overthrows the thing itself, the wisdom from without. And indeed in his former Epistle he contends even vehemently about this thing, saying that it not only contributes nothing to the Preaching, but it even throws a shadow on the glory of the Cross; (1 Cor. ii. 1.) for he says, \u201cI came not with excellency of speech or of wisdom unto you, lest the cross of Christ should be made void; (1 Cor. i. 17.) and many other things of the same kind; because \u201cin knowledge\u201d they were \u201crude,\u201d which is also the extremest form of rudeness. When therefore it was necessary to institute a comparison in those things which were great, he compares himself with the Apostles: but when to show that which appeared to be a deficiency, he no longer does this, but grapples with the thing itself and shows that it was a superiority. And when indeed no necessity urged him, he says that he is \u201cthe least of the Apostles,\u201d and not worthy even of the title; but here again when occasion called, he says that he is \u201cnot a whit behind the very chiefest Apostles.\u201d For he knew that this would most advantage the disciples. Wherefore also he adds,\np. 386 \u201cNay, in every thing we have made it manifest among all men to youward.\u201d For here again he accuses the false Apostles as \u201cwalking in craftiness.\u201d (2 Cor. 4.2.) And he said this of himself before also, that he did not live after the outward appearance, nor preach \u201chandling the word deceitfully (2 Cor. 4.2) and corrupting it. But those men were one thing and appeared another. But not so he. Wherefore also he every where assumes a high tone, as doing nothing with a view to men\u2019s opinion nor concealing aught about himself. As he also said before, \u201cby the manifestation of the truth commending ourselves to every man\u2019s conscience,\u201d (2 Cor. 4.2) so now again he saith \u201cin every thing we have made it manifest to you.\u201d But what does this mean? \u2018We are rude,\u2019 he said, \u2018and do not conceal it: we receive from some persons and we do not keep it secret. We receive then from you, and we pretend not that we do not receive, as they do when they receive, but we make every thing that we do manifest unto you;\u2019 which was the conduct of one that both had exceeding confidence in them, and told them every thing truly. Wherefore he also calls them witnesses, saying now, \u201camong all men to youward,\u201d and also before, \u201cFor we write none other things unto you, than what ye read or even acknowledge.\u201d (2 Cor. 1.13.)\n[4.] Then after he had defended his own conduct he goes on next to say with severity,\n2 Cor. 11.7. \u201cOr did I commit a sin in abasing myself that ye might be exalted?\u201d\nAnd in explanation of this, he adds,\n2 Cor. 11.8. \u201cI robbed other churches, taking wages of them that I might minister unto you.\u201d\nWhat he says is this; \u2018I lived in straitness;\u2019 for this is the force of \u201cabasing myself.\u201d \u2018Can you then lay this to my charge? and do ye therefore lift up yourselves against me, because I abased myself by begging, by enduring straits, by suffering, by hungering, that ye might be exalted?\u2019 And how were they exalted by his being in straits? They were more edified and were not offended; which also might [well] be a very great accusation of them and a reproach of their weakness; that it was not possible in any other way to lead them on than by first abasing himself. \u2018Do ye then lay it to my charge that I abased myself? But thereby ye were exalted.\u2019 For since he said even above that they accused him, for that when present he was lowly, and when absent bold, in defending himself he here strikes them again, saying, \u2018this too was for your sakes.\u2019\n\u201cI robbed other churches.\u201d Here finally he speaks reproachfully, but his former words prevent these from seeming offensive; for he said, \u201cBear with me in a little foolishness:\u201d and before all his other achievements makes this his first boast. For this worldly men look to especially, and on this also those his adversaries greatly prided themselves. Therefore it is that he does not first enter on the subject of his perils, nor yet of his miracles, but on this of his contempt of money, because they prided themselves on this; and at the same time he also hints that they were wealthy. But what is to be admired in him is this, that when he was able to say that he was even supported by his own hands, he did not say this; but says that which especially shamed them and yet was no encomium on himself, namely, \u2018I took from others.\u2019 And he did not say \u201ctook,\u201d but \u201crobbed,\u201d that is, \u2018I stripped them, and made them poor.\u2019 And what surely is greater, that it was not for superfluities, but for his necessities, for when he says \u2018wages,\u2019 he means necessary subsistence. And what is more grievous yet, \u201cto minister unto you.\u201d We preach to you; and when I ought to be supported by you, I have enjoyed this at others\u2019 hands. The accusation is twofold, or rather three-fold; that when both living amongst them and ministering to them, and seeking necessary support, he had others supplying his wants. Great the excess, of the one negligence, of the other in zeal! For these sent to him even when at a great distance, and those did not even support him when amongst them.\n[5.] Then because he had vehemently scourged them, he quietly again relaxes the vehemence of his rebuke, saying,\n2 Cor. 11.9. \u201cAnd when I was present with you, and was in want, I was not a burden on any man.\u201d\nFor he did not say, \u2018ye did not give to me,\u2019 but, \u2018I did not take,\u2019 for as yet he spares them. But nevertheless even in the subduedness of his language he covertly strikes them again, for the word, \u201cpresent,\u201d is exceedingly emphatic, and so is \u201cin want.\u201d For that they might not say, \u2018what matter then, if you had [enough]?\u2019 he added, \u201cand was in want.\u201d\n\u201cI was not a burden\u201d on you. Here again he hits them gently, as making such contributions reluctantly, as feeling them a burden. Then comes the reason also, full of accusation and fraught with jealousy. Wherefore also he introduced it, not in the way of a leading point 925 , but as informing them whence and by whom he was supported, so as to stimulate them again, in an unsuspicious way, as to the point of almsgiving;\n\u201cFor the measure of my want,\u201d he says, \u201cthe brethren which came from Macedonia supplied.\u201d Seest thou how he provokes them again, by bringing forward those that had ministered to him? For inspiring them first p. 387 with a desire of knowing who these could be, when he said, \u201cI robbed other churches;\u201d he then mentions them also by name; which would incite them also unto almsgiving. For he thus persuades those who had been beaten [by them] in the matter of supporting the Apostle, not to be also beaten in the succor they gave to the poor. And he says this also in his Epistle to the Macedonians themselves, \u201cFor in my necessities ye sent unto me once and again, even in the beginning of the Gospel;\u201d (Phil. 4:16, 15.) which point also was a very great commendation of them, that from the very beginning they shone forth. But observe how everywhere he mentions his \u201cnecessity,\u201d and no where a superfluity. Now therefore by saying \u201cpresent,\u201d and in \u201cwant\u201d he showed that he ought to have been supported by the Corinthians; and by the words, \u201cthey supplied the measure of my want,\u201d he shows that he did not so much as ask. And he assigns a reason which was not the real one. What then is this? That he had received from others; \u201cfor,\u201d says he, \u201cthe measure of my want those that came supplied.\u201d \u2018For this reason,\u2019 he says, \u2018I was not a burden; not because I had no confidence in you.\u2019 And yet it is for this latter reason that he so acts, and he shows it in what follows; but does not say it plainly, but throws it into the shade 926 , leaving it to the conscience of his hearers. And he gives proof of it covertly in what follows, by saying,\n\u201cAnd in every\u201d thing \u201cI kept myself from being burdensome, and so will I keep\u201d myself. \u201cFor think not,\u201d says he, \u201cthat I say these things that I may receive.\u201d Now the words \u201cso will I keep myself,\u201d are severer, if he has not even yet confidence in them; but once for all had given up the idea of receiving aught from them. He shows, moreover, that they even considered this to be a burden; wherefore he said, \u201cI have kept myself from being burdensome, and so will I keep myself.\u201d He says this in his former Epistle also, \u201cI write not this that it may be so done unto me; for\u201d it were \u201cgood for me rather to die, than that any man should make my glorying void.\u201d (1 Cor. ix. 15.) And here again, \u201cI have kept myself from being burdensome unto you, and so will I keep\u201d myself.\n[6.] Then, that he may not seem to speak these things for the sake of winning them on the better [to do this], he saith,\n2 Cor. 11.10. \u201cAs the truth of Christ is in me.\u201d \u2018Do not think that I therefore have spoken, that I may receive, that I may the rather draw you on: for,\u2019 saith he, \u201cas the truth is in me,\n\u201cNo man shall stop me of this glorying in the regions of Achaia.\u201d For that none should think again that he is grieved at this, or that he speaks these things in anger, he even calls the thing a \u201cglorying.\u201d And in his former Epistle too he dressed it out 927 in like terms. For so that he may not wound them there either, he says, \u201cWhat then is my reward?\u201d \u201cThat when I preach the Gospel, I may make the Gospel of Christ without charge.\u201d (1 Cor. ix. 18.) And as he there calls it \u201creward,\u201d so doth he here \u201cglorying,\u201d that they may not be excessively ashamed at what he said, as if he were asking and they gave not to him. \u2018For, what, if even ye would give?\u2019 saith he, \u2018Yet I do not accept it.\u2019 And the expression, \u201cshall not stop me,\u201d is a metaphor taken from rivers, or from the report, as if running every where, of his receiving nothing. \u2018Ye stop not with your giving this my freedom of speech.\u2019 But he said not, \u2018ye stop not,\u2019 which would have been too 928 cutting, but it \u201cno man shall stop me in the regions of Achaia.\u201d This again was like giving them a fatal blow, and exceedingly apt to deject and pain them, since they were the only persons he refused [to take from]. \u2018For if he made that his boast, it were meet to make it so every where: but if he only does so among us, perchance this is owing to our weakness.\u2019 Lest therefore they should so reason and be dejected, see how he corrects this.\n2 Cor. 11.11. \u201cWherefore? because I love you not? God knoweth.\u201d\nQuickly [is it done], and by an easy method 929 . But still, not even so did he rid them of those charges. For he neither said, \u2018ye are not weak,\u2019 nor yet, \u2018ye are strong;\u2019 but, \u201cI love you,\u201d which very greatly aggravated the accusation against them. For the not receiving from them, because they felt it an exceeding grievance, was a proof of special love toward them. So he acted in two contrary ways out of love; he both did receive, and did not receive: but this contrariety was on account of the disposition of the givers. And he did not say, \u2018I therefore do not take of you, because I exceedingly love you,\u2019 for this would have contained an accusation of their weakness and have thrown them into distress; but he turned what he said to another reason. What then is this?\n2 Cor. 11.12. \u201cThat I may cut off occasion from them that desire an occasion; that wherein they glory, they may be found even as we.\u201d\nFor since this they sought earnestly, to find some handle 930 against him, it is necessary to remove this also. For this is the one point on which they pique themselves. Therefore that p. 388 they might not have any advantage whatever, it was necessary to set this right; for in other things they were inferior. For, as I have said, nothing doth so edify worldly people as the receiving nothing from them. Therefore the devil in his craftiness dropped this bait especially, when desirous to injure them in other respects. But it appears to me that this even was in hypocrisy. And therefore he did not say, \u2018wherein they have well done,\u2019 but what? \u201cwherein they glory;\u201d which also was as jeering at their glorying; for they gloried also of that which they were not. But the man of noble spirit not only ought not to boast of what he has not, but not even of what he possesses; as this blessed saint was wont to do, as the patriarch Abraham did, saying, \u201cBut I am earth and ashes.\u201d (Gen. xviii. 27.) For since he had no sins to speak of, but shone with good works; having run about in every direction and found no very great handle against himself, he betakes himself to his nature; and since the name of \u201cearth\u201d is in some way or other one of dignity, he added to it that of \u201cashes.\u201d Wherefore also another saith, \u201cWhy is earth and ashes proud?\u201d (Ecclesiasticus 10.9.)\n[7.] For tell me not of the bloom of the countenance, nor of the uplifted neck, nor of the mantle, and the horse, and the followers; but reflect where all these things do end, and put that to them. But and if thou tell me of what appears to the eye, I too will tell thee of things in pictures, brighter far than these. But as we do not admire those for their appearance, as seeing what their nature is, that all is clay; so therefore let us not these either, for these too are but clay. Yea rather, even before they are dissolved and become dust, show me this uplifted [neck] a prey to fever and gasping out life; and then will I discourse with thee and will ask, What has become of all that profuse ornament? whither has that crowd of flatterers vanished, that attendance of slaves, that abundance of wealth and possessions? What wind hath visited and blown all away? Nay, even stretched upon the bier, he beareth the tokens of that wealth and that pride; a splendid garment thrown over him, poor and rich following him forth, the assembled crowds breathing words of good omen 931 . Surely this also is a very mockery; howbeit even this besides is presently proved naught, like a blossom that perishes. For when we have passed over the threshold of the city gates, and after having delivered over the body to the worms, return, I will ask thee again, where is that vast crowd gone to? What has become of the clamor and uproar? where are the torches? where the bands of women? are not these things, then, a dream? And what too has become of the shouts? where are those many lips that cried, and bade him \u2018be of good cheer, for no man is immortal?\u2019 These things ought not now to be said to one that heareth not, but when he made prey of others, when he was overreaching, then with a slight change should it have been said to him, \u2018Be not of good cheer, no man is immortal; hold in thy madness, extinguish thy lust;\u2019 but \u2018Be of good cheer\u2019 is for the injured party. For to chant such things over this man now, is but like men exulting over him and speaking irony; for he ought not for this now to be of good cheer, but to fear and tremble.\nAnd if even this advice is now of no use to him since he has run his course, yet at least let those of the rich who labor under the same disease, and follow him to the tomb, hear it. For although beforehand through the intoxication of wealth, they have no such thing in mind, yet at that season when the sight of him that is laid out even confirms what is said, let them be sober, let them be instructed: reflecting that yet a little while and they will come that shall bear them away to that fearful account, and to suffer the penalty of their acts of rapacity and extortion. \u2018And what is this to the poor?\u2019 saith one. Why, to many this also is a satisfaction, to see him that hath wronged them punished. \u2018But to us it is no satisfaction, but the escaping suffering ourselves.\u2019 I praise you exceedingly and approve of you in that ye exult not over the calamities of others, but seek only your own safety. Come then, I will ensure 932 you this also. For if we suffer evil at the hands of men, we cut off no small part of our debt by bearing what is done to us nobly. We receive therefore no injury; for God reckons the ill-treatment towards our debt, not according to the principle of justice but of His loving-kindness; and because He succored not him that suffered evil. \u2018Whence doth this appear?\u2019 saith one. The Jews once suffered evil at the hand of the Babylonians; and God did not prevent it: but they were carried away, children and women; yet afterwards did this captivity become a consolation to them in respect of 933 their sins. Therefore He saith to Isaiah, \u201cComfort ye, comfort ye My people, ye priests: speak unto the heart of Jerusalem, for she hath received of the Lord\u2019s hand double for sins.\u201d (Isa. 40:1, 2.) And again; \u201cGrant us peace, for Thou hast repaid us every thing.\u201d (Is. 26.12, LXX.) And David saith; \u201cBehold mine enemies, for they are multiplied; and forgive all my sins.\u201d (Ps. 25:19, 18.) And when he bore with Shimei cursing him, he said, \u201cLet him alone, that the Lord may see my abasement, and requite me good for this day.\u201d (2 Sam. 16:11, 12p. 389 .) For when He aideth us not when we suffer wrong, then most of all are we advantaged; for He sets it to the account of our sins, if we bear it thankfully.\n[8.] So that when thou seest a rich man plundering a poor, leave him that suffereth wrong, and weep for the plunderer. For the one putteth off filth, the other bedaubeth himself with more filth. Such was the fate of Elisha\u2019s servant in the story of Naaman (2 Kings v. 20, &c.) For though he took not by violence, yet he did a wrong; for to get money by deceit is a wrong. What then befel? With the wrong he received also the leprosy; and he that was wronged was benefited, but he that did the wrong received the greatest possible harm. The same happens now also in the case of the soul. And this is of so great force that often by itself it hath propitiated God; yea though he who suffereth evil be unworthy of aid; yet when he so suffers in excess, by this alone he draweth God unto the forgiveness of himself, and to the punishment of him that did the wrong. Wherefore also God said of old to the heathen, \u201cI indeed delivered them over unto a few things, but they have set themselves on together unto evil things;\u201d (Zech. i. 15. LXX.) they shall suffer ills irremediable 934 . For there is nothing, no, nothing, that doth so much exasperate God as rapine and violence and extortion. And why forsooth? Because it is very easy to abstain from this sin. For here it is not any natural desire that perturbeth the mind, but it ariseth from wilful negligence 935 . How then doth the Apostle call it, \u201ca root of evils.\u201d (1 Tim. vi. 10.) Why, I say so too, but this root is from us, and not from the nature of the things. And, if ye will, let us make a comparison and see which is the more imperious, the desire of money or of beauty 936 ; for that which shall be found to have struck down great men is the more difficult to master. Let us see then what great man the desire of money ever got possession of. Not one; only of exceeding pitiful and abject persons, Gehazi, Ahab, Judas, the priests of the Jews: but the desire for beauty overcame even the great prophet David. And this I say, not as extending forgiveness to those who are conquered by such a lust, but rather, as preparing them to be watchful. For when I have shown the strength of the passion, then, most especially, I show them to be deprived of every claim to forgiveness. For if indeed thou hadst not known the wild beast, thou wouldest have this to take refuge in; but now, having known, yet falling into it, thou wilt have no excuse. After him 937 , it took possession of his son still more completely. And yet there was never man wiser than he, and all other virtue did he attain; still, however, he was seized so violently by this passion, that even in his vitals he received the wound. And the father indeed rose up again and renewed the struggle, and was crowned again; but the son showed nothing of the kind.\nTherefore also Paul said, \u201cIt is better to marry than to burn:\u201d (1 Cor. vii. 9.) and Christ, \u201cHe that is able to receive it, let him receive it.\u201d (Matt. xiv. 12.) But concerning money He spake not so, but, \u201cwhoso hath forsaken\u201d his goods \u201cshall receive an hundredfold.\u201d (Matt. 14.29.) \u2018How then,\u2019 saith one, \u2018did He say of the rich, that they shall hardly obtain the kingdom?\u2019 Again implying their weakness of character; not the imperiousness of money, but their utter slavery. And this is evident also from the advice which Paul gave. For from that lust he leads men quite away, saying, \u201cBut they that desire to be rich fall into temptation;\u201d (1 Tim. vi. 9.) but in the case of the other not so; but having separated them \u201cfor a season\u201d only, and that by \u201cconsent,\u201d he advises to \u2018come together again\u2019 (1 Cor. vii. 5.) For he feared the billows of lust lest they should occasion a grievous shipwreck. This passion is even more vehement 938 than anger. For it is not possible to feel anger when there is nothing 939 proving it, but a man cannot help desiring even when the face which moveth to it is not seen. Therefore this passion indeed He did not cut off altogether, but added the words, \u201cwithout a cause.\u201d (Matt. v. 22.) Nor again did He abolish all desire, but only that which is unlawful, for he saith, \u201cNevertheless, because of desires 940 , let every man have his own wife.\u201d (1 Cor. vii. 2.) But to lay up treasure He allowed not, either with cause or without. For those passions were implanted in our nature for a necessary end; desire, for the procreation of children, and anger, for the succor of the injured, but desire of money not so. Therefore neither is the passion natural to us. So then if thou art made captive by it, thou wilt suffer so much the more the vilest punishment. Therefore surely, it is, that Paul, permitting even a second marriage, demands in the case of money great strictness, saying, \u201cWhy not rather take wrong? why not rather be defrauded?\u201d (1 Cor. vi. 7.) And when treating of virginity, he says, \u201cI have no commandment,\u201d (1 Cor. 7.25.) and \u201cI speak this for your profit, not that I may cast a snare upon you;\u201d (1 Cor. 7.35.) but when his discourse is of money, he says, \u201cHaving raiment and p. 390 food, let us be therewith content.\u201d (1 Tim. vi. 8.) \u2018How then is it,\u2019 saith one, \u2018that by this, more than the other, are many overcome?\u2019 Because they stand not so much on their guard 941 against it as against lasciviousness and fornication; for if they had thought it equally dangerous, they would not, perhaps, have been made its captives. So also were those wretched virgins cast out of the bridechamber, because that, having struck down the great adversary, they were wounded 942 by one weaker, and who was nothing. (Matt. xxv. 1, &c.) Besides this, one may say further, that if any, subduing lust, is overcome by money, often 943 he does not in fact subdue lust, but has received from nature the gift of suffering no great uneasiness of that sort; for all are not equally inclined to it. Knowing then these things, and revolving frequently with ourselves the example of the virgins, let us shun this evil wild beast. For if virginity profited them nothing, but after countless toils and labors they perished through the love of money, who shall deliver us if we fall into this passion? Wherefore I beseech you to do all you can, both that ye be not taken captive by it, and that if taken, ye continue not in captivity, but break asunder those hard bonds. For so shall we be able to secure a footing in heaven and to obtain the countless good things; 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 for ever, and world without end. Amen.\n[Most critics, with the A.V. and the R.V., prefer to take the verb here as imperative, and render, \u201cnay indeed bear with me,\u201d which is supposed to suit better with what follows. C.]\n383:916 383:917 384:918\nSuch seems to be St. Chrysostom\u2019s rendering. See below. [It is not easy to understand this note of the English translator. Chrysostom has the accepted text \u03b5\u1f30\u03c2 \u03c4\u1f78\u03bd \u03c7\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd, which the Vulgate, Beza and Calvin make equivalent to \u1f10\u03bd \u03c7\u03c1\u03b9\u03c3\u03c4\u1ff7. But the proper sense is, as Thayer sub voce gives it, \u201csincerity of mind toward Christ, i.e., single-hearted faith in Christ, as opposed to false wisdom in matters pertaining to Christianity.\u201d The allusion to the marriage relation in the previous verse is still kept up. The Apostle\u2019s fear was that the Corinthians might be so corrupted as to turn away from the undivided affection and devotion which they owed to the Lord Jesus Christ as much as a bride to her husband. His warning is confirmed by his reference to the one standing example of the inconstancy of the human heart, and of the fearful consequences of forsaking God. In his mind the narrative of the fall was neither a fable nor an allegory, but an historical fact. C.]\n384:919 384:920 384:921 385:922 385:923 385:924 386:925 387:926 387:927 387:928 387:929 387:930 388:931 388:932 388:933 389:934 389:935 389:936 389:937 389:938 389:939 389:940\nS. Chrysostom here reads, \u2018because of desires \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u03b9\u03b1\u03af\u03c2, instead of, \u2018because of fornication,\u2019 \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1\u03c2, with the Rec. Text, [which is correct. C.]\n390:941 390:942 390:943","title":"Nicene and Post-Nicene Fathers, Vol. XII: Homilies on Second Corinthians.: Homily XXIII","type":"page"}