{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/112/1120077.htm","path":"chr/ecf/112/1120077.htm","source_url":"https://sacred-texts.com/chr/ecf/112/1120077.htm","text":"But be it so, I myself did not burden you: but being crafty, I caught you with guile. Did I take advantage of you by any one of them whom I have sent unto you? I exhorted Titus, and with him I sent the brother. Did Titus take any advantage of you? Walked we not by the same spirit? walked we not in the same steps?\nPaul has spoken these words very obscurely, but not without a meaning or purpose. For seeing he was speaking about money, and his defence on that score, it is reasonable that what he says must be wrapt in obscureness. What then is the meaning of what he says? He had said, \u2018I received not, nay I am ready even to give besides, and to spend;\u2019 and much discourse is made on this subject both in the former Epistle and in this. Now he says something else, introducing the subject in the form of an objection and meeting it by anticipation. 1015 What he says is something like this; \u2018I indeed have not made a gain of you: but perhaps some one has it to say that I did not receive [of you] indeed myself, but, being crafty, I procured those who were sent by me to ask for something of you as for themselves 1016 , and through them I myself received, yet keeping myself clear of seeming to receive, by receiving through others. But none can have this to say either; and you are witnesses.\u2019 Wherefore also he proceeds by question, saying, \u201cI exhorted Titus, and with him I sent the brother. Did Titus make a gain of you?\u201d \u2018walked he not just as I walked.\u2019 That is to say, neither did he receive. Seest thou how intense a strictness [is here], in that he p. 408 not only keeps himself clear of that receiving, but so modulates those also who are sent by him that he may not give so much as a slight pretence to those who were desirous of attacking him. For this is far greater than that which the Patriarch did. (Gen. xiv. 24.) For he indeed, when he had returned from his victory, and the king would have given him the spoil, refused to accept aught save what the men had eaten; but this man neither himself enjoyed [from them] his necessary food, nor allowed his partners to partake of such: thus abundantly stopping the mouths of the shameless. Wherefore he makes no assertion, nor does he say that they did not receive either; but what was far more than this, he cites the Corinthians themselves as witnesses that they had received nothing, that he may not seem to be witnessing in his own person, but by their verdict; which course we are accustomed to take in matters fully admitted and about which we are confident. \u2018For tell me,\u2019 he says, \u2018Did any one of those who were sent by us make unfair gain 1017 of you?\u2019 He did not say, \u2018Did any one receive aught from you?\u2019 but he calls the things \u2018unfair gain;\u2019 attacking them and shaming them exceedingly, and showing that to receive of an unwilling [giver] is \u2018unfair gain.\u2019 And he said not \u2018did Titus?\u2019 but, \u201cdid any?\u201d \u2018For ye cannot say this either,\u2019 he says, \u2018that such an one certainly did not receive, but another did. No single one of those who came did so.\u2019 \u201cI exhorted Titus.\u201d This too is severely 1018 said. For he did not say, \u2018I sent Titus,\u2019 but, \u2018I exhorted\u2019 him; showing that if he had received even, he would have done so justly; but, nevertheless, even so he remained pure. Wherefore he asks them again, saying, \u201cDid Titus take any advantage of you? Walked we not by the same spirit?\u201d What means, \u201cby the same spirit?\u201d He ascribes the whole to grace and shows that the whole of this praise is the good result not of our labors, but of the gift of the Spirit and of Grace. For it was a very great instance of grace that although both in want and hunger they would receive nothing for the edification of the disciples. \u201cWalked we not in the same steps?\u201d That is to say, they did not depart the least from this strictness, but preserved the same rule entire.\n[2.] 2 Cor. 12.19. \u201cAgain, think ye that we are excusing ourselves unto you?\u201d 1019\nSeest thou how he is continually in fear, lest he should incur the suspicion of flattery? Seest thou an Apostle\u2019s prudence, how constantly he mentions this? For he said before, \u201cWe commend not ourselves again, but give you occasion to glory;\u201d (2 Cor. v. 12.) and in the commencement of the Epistle, \u201cDo we need letters of commendation?\u201d (2 Cor. 3.1.)\n\u201cBut all things are for your edifying.\u201d Again he is soothing them. And he does not here either say clearly, \u2018on this account we receive not, because of your weakness;\u2019 but, \u2018in order that we may edify you;\u2019 speaking out indeed more clearly than he did before, and revealing that wherewith he travailed; but yet without severity. For he did not say, \u2018because of your weakness;\u2019 but, \u2018that ye may be edified.\u2019\n2 Cor. 12.20. \u201cFor I fear, lest by any means when I come, I should not find you such as I would, and should myself be found of you such as ye would not.\u201d\nHe is going to say something great and offensive. And therefore he also inserts this excuse [for it], both by saying, \u201cAll things are for your edifying,\u201d and by adding, \u201cI fear,\u201d softening the harshness of what was presently going to be said. For it was not here out of arrogance nor the authority of a teacher, but out of a father\u2019s tender concern, when he is more fearful and trembling than the sinners themselves at that which is likely to reform them. And not even so does he run them down or make an absolute assertion; but says doubtingly, \u201clest by any means when I come, I should not find you such as I would.\u201d He did not say, \u2018not virtuous,\u2019 but \u201cnot such as I would,\u201d everywhere employing the terms of affection. And the words, \u201cI should find,\u201d are of one who would express what is out of natural expectation, as are also those, \u201cI shall be found by you.\u201d For the thing is not of deliberate choice, but of a necessity originating with you. Wherefore he says, \u201cI should be found such as ye would not.\u201d He said not here, \u201csuch as I would not,\u201d but, with more severity, \u201csuch as ye wish not.\u201d For it would in that case become his own will, not indeed what he would first have willed, but his will nevertheless. For he might indeed have said again, \u2018such as I would not,\u2019 and so have showed his love: but he wishes not to relax 1020 his hearer. Yea rather, his words would in that case have been even harsher; but now he has at once dealt them a smarter blow and showed himself more gentle. For this is the characteristic of his wisdom; cutting more deeply, to strike more gently. Then, because he had spoken obscurely, he unveils his meaning, saying,\n\u201cLest there be strife, jealousy, wraths, backbitings, whisperings, swellings.\u201d 1021\nAnd what he might well put first, that he p. 409 puts last: for they were very proud 1022 against him. Therefore, that he may not seem principally to be seeking his own, he first mentions what was common. For all these things were gendered of envy, their slanderings, accusations, dissensions. For just like some evil root, envy produced wrath, accusation, pride, and all those other evils, and by them was increased further,\n2 Cor. 12.21. And \u201clest when I come again, my God should humble me among you.\u201d\nAnd the word \u201cagain,\u201d too, is as smiting them. For he means, \u2018What happened before is enough;\u2019 as he said also in the beginning [of the Epistle], \u201cto spare you, I came not as yet to Corinth.\u201d (2 Cor. 1:18, 23.) Seest thou how he shows both indignation and tender affection? But what means, \u201cwill humble me?\u201d And yet this is glorious rather, to accuse, to take vengeance, to call to account, to be seated in the place of judge; howbeit he calls it a humbling. So far was he from being ashamed of that [cause of] humbling, because, \u201chis bodily presence was weak, and his speech of no account,\u201d that he wished to be even for ever in that case, and deprecated the contrary. And he says this more clearly as he proceeds; and he counts this to be especially humbling, to be involved in such a necessity as the present, of punishing and taking vengeance. And wherefore did he not say, \u2018lest when I come I shall be humbled,\u2019 but, \u201clest when I come my God will humble me.\u201d \u2018Because had it not been for His sake, I should have paid no attention nor been anxious. For it is not as possessing authority and for my own pleasure, that I demand satisfaction, 1023 but because of His commandment.\u2019 Now above, indeed, he expressed himself thus, \u201cI shall be found;\u201d here, however, he relaxes and adopts milder and gentler language, saying,\n\u201cI shall mourn for many of them who have sinned.\u201d Not simply, \u201cwho have sinned,\u201d but,\n\u201cWho have not repented.\u201d And he said not, \u2018all,\u2019 but \u201cmany;\u201d nor made it clear who these were either, thereby making the return unto repentance easy to them; and to make it plain that a repentance is able to right transgressions, he bewails those that repent not, those who are incurably diseased, those who continue in their wounds. Observe then Apostolic virtue, in that, conscious of no evil in himself, he laments over the evils of others and is humbled for other men\u2019s transgressions. For this is the especial mark of a teacher, so to sympathize with the calamities of his disciples, and to mourn over the wounds of those who are under him. Then he mentions also the specific sin.\n\u201cOf the lasciviousness and uncleanness which they committed.\u201d Now in these words he alludes indeed to fornication; but if one carefully examine the subject, every kind of sin can be called by this name. For although the fornicator and adulterer is preeminently styled unclean, yet still the other sins also produce uncleanness in the soul. And therefore it is that Christ also calls the Jews unclean, not charging them with fornication only, but with wickedness of other kinds as well. Wherefore also He says that they made the outside clean, and that \u201cnot the things which enter in defile the man, but those which come out from him;\u201d (Matt. xv. 11.) and it is said in another place, \u201cEvery one that is proud in heart is unclean before the Lord.\u201d (Prov. xvi. 5. LXX.)\n[3.] For nothing is purer than virtue, nothing uncleaner than vice; for the one is brighter than the sun, the other more stinking than mire. And to this they will themselves bear witness, who are wallowing in that mire and living in that darkness; at any rate, when one prepares them a little to see clearly. For as long as they are by themselves, and inebriate with the passion, just as if living in darkness they lie in unseemly wise to their much infamy, conscious even then where they are, although not fully; but after they have seen any of those who live in virtue reproving them or even showing himself, then they understand their own wretchedness more clearly; and as if a sunbeam had darted upon them, they cover up their own unseemliness and blush before those who know of their doings, yea, though the one be a slave and the other free, though the one be a king and the other a subject. Thus when Ahab saw Elijah, he was ashamed, even when he 1024 had as yet said nothing; standing convicted by the mere sight of him; and when his accuser was silent, he pronounced a judgment condemnatory of himself; uttering the language of such as are caught, and saying, \u201cThou hast found me, O mine enemy!\u201d (1 Kings xxi. 20.) Thus Elijah himself conversed with that tyrant then with great boldness. Thus Herod, unable to bear the shame of those reproofs, (which [shame] the sound of the prophet\u2019s tongue with mighty and transparent clearness exposed more evidently,) cast John into the prison: like one who was naked and attempting to put out the light, that he might be in the dark again; or rather he himself dared not put it out, but, as it were, placed it in the house under a bushel; and that wretched and miserable woman compelled it to be done. But not even so could they cover the reproof, nay, they lit it up the more. For both p. 410 they that asked, Wherefore doth John dwell in prison? learnt the reason, and all they that since have dwelt on land or sea, who then lived, or now live, and who shall be hereafter, both have known and shall know clearly these wicked tragedies, both that of their lewdness and that of their bloodguiltiness, and no time shall be able to wipe out the remembrance of them.\nSo great a thing is virtue: so immortal is its memory, so completely even by words only doth it strike down its adversaries. For wherefore did he cast him into the prison? Wherefore did he not despise him? Was he going to drag him before the judgment-seat? Did he demand vengeance upon him for his adultery? Was not what he said then simply a reproof? Why then doth he fear and tremble? Was it not words and talk merely? But they stung him more than deeds. He led him not to any judgment-seat, but he dragged him before that other tribunal of conscience; and he sets as judges upon him all who freely gave their verdicts in their thought. Therefore the tyrant trembled, unable to endure the lustre of virtue. Seest thou how great a thing is philosophy? It made a prisoner more lustrous than a king, and the latter is afraid and trembles before him. He indeed only put him in bonds; but that polluted woman rushed on to his slaughter also, although the rebuke was leveled rather against him, [than herself.] For he did not then meet \u201cher\u201d and say, Why cohabitest thou with the king? not that she was guiltless, (how should she be so?) but he wished by that other means to put all to rights. Wherefore he blamed the king, and yet not him with violence of manner. For he did not say, O polluted and all-polluted and lawless and profane one, thou hast trodden under foot the law of God, thou hast despised the commandments, thou hast made thy might law. None of these things; but even in his rebukings great was the gentleness of the man, great his meekness. For, \u201cIt is not lawful for thee,\u201d he says, \u201cto have thy brother Philip\u2019s wife.\u201d The words are those of one who teacheth rather than reproveth, instructeth rather than chasteneth, who composeth to order rather than exposeth, who amendeth rather than trampleth on him. But, as I said, the light is hateful to the thief, and the mere sight of the just man is odious to sinners; \u201cfor he is grievous unto us even to behold.\u201d (Wisdom of Solomon ii. 15.) For they cannot bear his radiance, even as diseased eyes cannot bear the sun\u2019s. But to many of the wicked he is grievous not to behold only, but even to hear of. And therefore that polluted and all-polluted woman, the procuress of her girl, yea rather her murderess, although she had never seen him nor heard his voice, rushed on to his slaughter; and prepareth her whom she brought up in lasciviousnss to proceed also to murder, so extravagantly did she fear him.\n[4.] And what says she? \u201cGive me here in a charger the head of John the Baptist.\u201d (Matt. xiv. 8.) Whither rushest thou over precipices, wretched and miserable one? What? is the accuser before thee? is he in sight and troubleth thee? Others said, \u201cHe is grievous unto us even to behold;\u201d but to her, as I said, he was grievous to even hear of. Wherefore she saith, \u201cGive me here in a charger the head of John.\u201d And yet because of thee he inhabits a prison, and is laden with chains, and thou art free to wanton over thy love and to say, \u2018So completely have I subdued the king, that though publicly reproached he yielded not, nor desisted from his passion, nor tore asunder his adulterous connection with me, but even put him that reproached him in bonds.\u2019 Why art thou mad and rabid, when even after that reproof of his sin thou retainest thy paramour? Why seekest thou a table of furies, and preparest a banquet of avenging demons? Seest thou how nothing-worth, 1025 how cowardly, how unmanly, is vice; how when it shall most succeed, it then becomes more feeble? For this woman was not so much disturbed before she had cast John into prison, as she is troubled after he is bound, and she is urgent, saying, \u201cGive me here in a charger the head of John.\u201d And wherefore so? \u2018I fear,\u2019 she says, \u2018lest there be any 1026 hushing up of his murder, lest any should rescue him from his peril.\u2019 And wherefore requirest thou not the whole corpse, but the head? \u2018The tongue,\u2019 she says, \u2018that pained me, that I long to see silent.\u2019 But the contrary will happen, as indeed it also hath done, thou wretched and miserable one! it will cry louder afterwards, when it is cut out. For then indeed it cried in Jud\u00e6a only, but now it will reach to the ends of the world; and wheresoever thou enterest into a church, whether it be among the Moors, or among the Persians, or even unto the British isles themselves, thou hearest John crying, \u201cIt is not lawful for thee to have thy brother Phillip\u2019s wife.\u201d But she, unknowing to reason in any such way, urges and presses, 1027 and thrusts on the senseless tyrant to the murder, fearing lest he change his mind. But from this too learn thou again the power of virtue. Not even when he was shut up and bound and silent, does she bear the righteous man. Seest thou how weak a thing vice is? how unclean? For in the place of meats it bringeth in a human head upon a charger. What is more polluted, what more accursed, p. 411 what more immodest, than that damsel? what a voice she uttered in that theatre of the devil, in that banquet of demons! Seest thou this tongue and that; the one bringing healthful medicines, the other one with poison on it, and made the purveyor to a devilish banquet. But wherefore did she not command him to be murdered within there, at the feast, when her pleasure would have been greater? She feared lest if he should come thither and be seen, he should change them all by his look, by his boldness. Therefore surely it is that she demandeth his head, wishing to set up a bright trophy of fornication; and give it to her mother. Seest thou the wages of dancing, seest thou the spoils of that devilish plot? I mean not the head of John, but her paramour himself. For if one examine it carefully, against the king that trophy was set up, and the victress was vanquished, and the beheaded was crowned, and proclaimed victor, even after his death shaking more vehemently the hearts of the offenders. And that what I have said is no [mere] boast, ask of Herod himself; who, when he heard of the miracles of Christ, said, \u201cThis is John, he is risen from the dead: and therefore do these powers work in him.\u201d (Matt. xiv. 2.) So lively 1028 was the fear, so abiding the agony he retained; and none had power to cast down the terror of his conscience, but that incorruptible Judge continued to take him by the throat, and day by day to demand of him satisfaction for the murder. Knowing, then, these things, let us not fear to suffer evil, but to do evil; for that indeed is victory, but this defeat.\nWherefore also Paul said, \u201cWhy not rather take wrong, why not rather be defrauded. Nay, ye yourselves do wrong, and defraud, and that your brethren.\u201d For by the suffering evil [come] those crowns, those prizes, that proclamation [of victory]. And this may be seen in all the saints. Since then they all were thus crowned, thus proclaimed, let us too travel this road, and let us pray indeed that we enter not into temptation; but if it should come, let us make stand with much manliness and display the proper readiness of mind, that we may obtain the good things to come, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, together with the Holy Ghost, be glory, might, honor, now and for ever, and world without end. Amen.\nThe words in the Rec. Text here omitted, \u2018We speak before God in Christ,\u2019 are found above, where this text is quoted. Hom. vi. p. 311. [They are undoubtedly genuine. C.]\n408:1020 408:1021\nThe Received Text has \u2018factions\u2019 after \u2018wraths,\u2019 and \u2018tumults\u2019 after \u2018swellings,\u2019 which Chrysostom omits.\n409:1022 409:1023 409:1024 410:1025 410:1026 410:1027 411:1028","title":"Nicene and Post-Nicene Fathers, Vol. XII: Homilies on Second Corinthians.: Homily XXVIII","type":"page"}