HOMILY III. 2 COR. i. 12. For our glorying is this, the testimony of our conscience, that in simplicity and sincerity, not in fleshly wisdom, but in the grace of God, we behaved ourselves in the world. that is, our conscience not having whereof to condemn us, as if for evil doings we were persecuted. For though we suffer countless horrors, though from every quarter we be shot at and in HERE again he openeth to us yet another peril, it is enough for our comfort, yea rather ground of comfort, and that not small, yea not only for comfort, but even for our crowning, rather, exceeding great, and well fitted to upraise that our conscience is pure and testifieth unto us a mind sinking2 under perils. For seeing he that for no evil-doing, but for that which is had said, God comforted us3, and God delivered well-pleasing to God, we thus suffer; for virus, and had ascribed all to His mercies and their tue's sake, for heavenly wisdom's, for the salvaprayers, lest he should thus make the hearer tion of the many. Now that previous consolasupine, presuming on God's mercy only and the tion was from God: but this was contributed prayers of others, he showeth that they them- by themselves and from the purity of their life. selves had contributed not a little of their own. Wherefore also he calls it their glorying, beAnd indeed he showed as much even before, when cause it was the achievement of their own he said, "For as the sufferings of Christ abound [in us,] so our consolation also aboundeth." (ver. 5.) But here he is speaking of a certain other good work, properly their own. What then is this? That, saith he, in a conscience pure and without guile we behave ourselves every where in the world and this availeth not a little to our encouragement and comfort; yea, rather, not to comfort merely, but even unto somewhat else far greater than comfort, even to our glorying. And this he said, teaching them too not to sink down in their afflictions, but, if so be they have a pure conscience, even to be proud of them; and at the same time quietly though? gently hitting at the false Apostles. And as in the former Epistle he saith, "Christ sent me to preach the Gospel, not in wisdom of words, lest the Cross of Christ should be made of none effect:" (1 Cor. i. 17.) and, "that your faith should not stand in the wisdom of men, but in the power of God;" (ib. ii. 5.) so here also, What is, in the grace of God?" Display"Not in wisdom, but in the grace of Christ." ing the wisdom that is from Him, the power And he hinted also something besides, by from Him given unto us, by the signs wrought, employing the words, "not in wisdom," that by overcoming sages, rhetoricians, philosophers, is, not in deceit,' here too striking at the kings, peoples, unlearned as we are and bringheathen discipline 8. "For our glorying," saith | ing with us nothing of the wisdom that is withhe, is this, the testimony of our conscience; 66 virtue. What then is this glorying and what doth our conscience testify unto us? "That in sincerity," that is to say, having no deceitful thing, no hypocrisy, no dissimulation, no flattery, no ambush or guile, nor any other such thing, but in all frankness, in simplicity, in truth, in a pure and unmalicious spirit, in a guileless mind, having nothing concealed, no festering sore 10. "Not in fleshly wisdom;" that is, not with evil artifice, nor with wickedness, nor with cleverness of words, nor with webs of sophistries, for this he meaneth by fleshly wisdom :' and that whereupon they "greatly prided themselves, he disclaims and thrusts aside: showing very abundantly 12 that this is no worthy ground for glorying: and that not only he doth not seek it, but he even rejecteth and is ashamed of it. 6 "But in the grace of God we behaved ourselves in the world.” out. No ordinary comfort and glorying, however, was this, to be conscious to themselves that it was not men's power they had used; but that by Divine grace they had achieved all success. ["In the world."] So not in Corinth only, lest his hearers should reflect on him for talking but also in every part of the world. proudly, or, as I have said, be hurried to "And more abundantly to you-ward." What enviousness, he makes the rejoicing a common more abundantly to you-ward? "In the grace one and declares that this crown of praises is of God we behaved ourselves." For we showed theirs. For if, he says, we have shown ourboth signs and wonders amongst you, and greater selves to be such, our praise is your glory: even strictness, and a life unblameable; for he calls as when ye also are approved, we rejoice and these too the grace of God, ascribing his own leap for joy and are crowned. Here also again good works also unto it. For in Corinth he he displays his great humility by what he says. even overleapt the goal3, making the Gospel For he so levels his expressions, not as a master without charge, because he spared their weakness. discoursing to disciples, but as a disciple unto Ver. 13. "For we write none other things fellow-disciples of his own rank. And observe unto you, than what ye read or even acknow-how he lifts them on high and fills them with ledge." philosophy, sending them on to That Day. For since he spoke great things of himself For, he saith, tell me not of the present things, and seemed to be bearing witness to himself, an that is, the reproaches, the revilings, the scoffodious thing, he again appeals to them as wit-ings of the many, for the things here are no nesses of what he says. For, he saith, let no great matter, neither the good nor the painful; one think that what I say is a boastful flourish nor the scoffings nor the praises which come of writing; for we declare unto you what your- from men but remember, I pray, that day of selves know; and that we lie not ye more fear and shuddering in the which all things are than all others can bear us witness. For, when revealed. For then both we shall glory in you, ye read, ye acknowledge that what ye know that we perform in our actions, this we say also in our writings, and your testimony doth not contradict our epistles; but the knowledge which ye had before of us is in harmony with your reading. Ver. 14. in part." "As also ye did acknowledge us For your knowledge of us, he saith, is not from hearsay but from actual experience. The words in part" he added from humility. For this is his wont, when necessity constraineth him to say any highsounding thing, (for he never doth so otherwise,) as desiring quickly to repress again the elation arising from what he had said. "And I hope ye will acknowledge even to the end." [2.] Seest thou again how from the past he draws pledges for the future; and not from the past only, but also from the power of God? For he affirmed not absolutely, but cast the whole upon God and his hope in Him. "That we are your glorying, even as ye also are our's, in the day of our Lord Jesus Christ.5 Here he cuts at the root of the envy that his speech might occasion, by making them sharers and partners in the glory of his good works. 'For these stick not with us, but pass over unto you also, and again from you to us.' For seeing he had extolled himself, and produced proof of the past and given security for the future 7; "These words are not found in the MSS, though the commentary seems to require them. If they are omitted, there is no stop. · ακρίβειαν. στὰ σκάμματα ὑπερέβη. · συστέγγειν τον όγκον. R. T. om. 'our' and 'Christ.' (R. V. omits the latter. C.] 4 ὑποτέμνεται. · ἐνεγγυήσατο and ye in us; when ye shall be seen to have · μηδαμόθεν παραλογιζομένους. you, glorying over you, being your glorying, loving you exceedingly, being conscious to myself of nothing evil, being confident that all is spiritual with us, and having you as witnesses of this.' "I was minded to come unto you, and by you to pass into Macedonia.” And yet he promised the contrary in his former Epistle, saying thus: "Now I will come unto you when I shall have passed through Macedonia: for I do pass through Macedonia." (1 Cor. xvi. 5.) How is it then that he here says the contrary? He doth not say the contrary away with the thought. For it is contrary indeed to what he wrote, but not contrary to what he wished. Wherefore also here he said not, I wrote that I would pass by you into Macedona; but, I was minded.' For though I did not write on that wise,' he says, 'nevertheless I was greatly desirous, and was minded,' even before, to have come unto you so far was I from wishing to be later than my promise that I would gladly have come before it.' "That ye might have a second benefit." What is, a second benefit? That ye might have a double benefit, both that from my writings, and that from my presence.' By "benefit" he here means pleasure 2. Ver. 16, 17. "And by you to pass into Macedonia, and to come again from Macedonia unto you, and of you to be set forward on my journey unto Judæa. When I therefore was thus minded, did I show fickleness?" [3] Here in what follows, he directly does away with the charge arising out of his delay and absence. For what he says is of this nature. "I was minded to come unto you." Wherefore then did I not come? Is it as light-minded and changeable?' for this is, "did I show fickleness?" By no means. But wherefore?"Because what things I purpose, I purpose not according to the flesh." What is, "not according to the flesh?" I purpose not 'carnally.' Ver. 17. "That with me there should be the yea yea and the nay nay." But still even this is obscure. What is it then he says? The carnal man, that is, he that is rivetted to the present things and is continually occupied in them, and is without the sphere of the Spirit's influence, has power to go every where, and to wander whithersoever he will. But he that is the servant of the Spirit, and is led, and led about by Him, cannot everywhere be lord of his own purpose, having made it dependent upon the authority thence given; but it so fares with him as if a trusty servant, whose motions are always ruled by his lord's biddings and who has no power over himself nor is able to rest even a little, should make some promise to his fellow-servants, and then because his master would have it otherwise should fail to perform his promise. This then is what he means by, "I purpose not according to the flesh." I am not beyond the Spirit's governance, nor have liberty to go where I will. For I am subject to lordship and commands, the Comforter's, and by His decrees I am led, and led about. For this cause I was unable to come, for it was not the Spirit's will. As happened also frequently in the Acts; for when he had purposed to come to one place, the Spirit bade him go to another. So that it was not from lightness, that is, fickleness in me that I came not, but that being subject to the Spirit I obeyed Him. Didst mark again his accustomed logic? That by which they thought to prove that "he purposed according to the flesh," namely, the non-fulfilment of his promise, he uses as the special proof that he purposed according to the Spirit, and that the contrary had been purposing according to the flesh. What then? saith one: was it not with the Spirit that he promised what he did? By no means. For I have already said that Paul did not foreknow every thing that was to happen or was expedient. And it is for this reason that he says in the former Epistle, "that ye may set me forward on my journey whithersoever I go; "(1 Cor. xvi. 6.) entertaining this very fear that after he had said, 'into Judæa,' he might be compelled to go elsewhither; but now when his intention had been frustrated, he says it, "And of you be set forward on my journey unto Judæa." So much as was of love, he states, namely, the coming to them; but that which had no reference to them, his going, namely, from them into Judæa, he doth not add definitely. When however he had been proved wrong 5, he afterwards says here boldly, "toward Judæa." And this too befel for good, lest any among them should conceive of them (the Apostles, Acts xiv. 13.) more highly than they deserved. For if in the face of these things they wished to sacrifice bulls to them, upon what impiety would they not have driven, had they not given many instances of human weakness? And why marvel if he knew not all things that were to happen, seeing that ofttimes he even in prayers knoweth not what is expedient. me. thorn in the flesh, a messenger of Satan to buffet things; and these many things they proffered Concerning this thing I besought the and preached. For they discoursed of being Lord thrice. And he said unto me, My grace raised again, and of being taken up, and of inis sufficient for thee: for My power is made corruption, and of those great rewards and unperfect in weakness." (2 Cor. xii. 7-9.) Seest speakable goods. As to these promises then, thou how he knew not to ask what was expedi- he saith that they abide immoveable, and in ent, and so although he asked often he obtained not. Ver. 18. "But as God is faithful, our word toward you was1 not yea and nay." He skillfully overturns a rising objection. For one might say, If after having promised, thou hast put off coming, and yea is not yea, and nay nay, with thee, but what thou sayest now thou unsayest afterwards, as thou didst in the case of this Journey: woe is unto us, if all this were the case in the Preaching too. Now lest they should have these thoughts and be troubled thereat, he says, "But as God is faithful, our word toward you was not yea and nay." This, saith he, was not the case in the Preaching, but only in our travels and journeyings; whereas whatever things we have said in our preaching, these abide steadfast and unmoveable, (for he calleth his preaching here, "word.") Then he bringeth proof of this that cannot be gainsaid, by referring all to God. What he saith is this; the promise of my coming was my own and I gave that promise from myself: but the preaching is not my own, nor of man, but of God, and what is of God it is impossible should lie.' Whereupon also he said, "God is faithful," that is, true." 66 'Mistrust not then what is from Him, for there is nought of man in it.' [4] And seeing he had said "word," he adds what follows to explain what kind of word he means. Of what kind then is it? Ver. 19. "For the Son of God," saith he, "Who was preached among you by us, even by me, and Silvanus, and Timothy, was not yea and nay." For on this account he brings before them the company of the teachers also, as thence too giving credibility to the testimony by those who taught, and not who heard it only. And yet they were disciples; however in his modesty he counts them as in the rank of teachers. But what is, "was not yea and nay?" I have never, he saith, unsaid what before I said in the Preaching. My discourse to you was not now this, now that. For this is not of faith, but of an erring mind. 66 But in Him was the yea." That is, just as I said, the word abideth unshaken and steadfast." Ver. 20. "For how many soever be the promises of God," in Him is the yea, and in Him the Amen, unto the glory of God by us." What is this, "how many soever the promises of God?" The Preaching promised many For in them is no yea and nay, that is, the things spoken were not now true, and now false, as was the case about my being with you, but always true. And first indeed he contends for the articles of the faith, and the word concerning Christ, saying, "My word" and my preaching, "was not yea and nay; next, for the promises "for how many soever be the promises, of God, in Him is the yea.' But if the things He promised are sure and He will certainly give them, much more is He Himself and the word concerning Him, sure, and it can not be said that He is now, and now is not, but He "always" is, and is the same. But what is, "In Him is the yea, and the Amen." He signifies that which shall certainly be. Him, not in man, the promises have their being and fulfilment. Fear not, therefore; for it is not man so that thou shouldest mistrust; but it is God Who both said and fulfilleth. "Unto the glory of God through us." What is, "unto [His] glory through us?" He fulfilleth them by us, that is, and 3 by His benefits towards us unto His glory; for this is for the glory of God." But if they be for the glory of God, they will certainly come to pass. For His own glory He will not think little of, even did He think little of our salvation. But as it is, He thinketh not little of our salvation either, both because He loveth mankind exceedingly, and because our salvation is bound up with His glory from these things accruing. So that if the promises are for His glory, our salvation also will certainly follow; to which also, in the Epistle to the Ephesians, he reverteth continually, saying, "to the maintenance of His glory;' (Eph. i. 14.) and every where he layeth down this, and shows the necessity of this result. And in this regard he here saith, that His promises lie not: for they not only save us, but also glorify Him. Dwell not on this therefore that they were promised by us; and so doubt. but by Him. Him; for we but His. Ver. 21, 22. For they are not fulfilled by us, Yea, and the promises were by spoke not to you our own words, "Now He which stablisheth us with you in Christ, and anointed us, is God; Who also sealed us, and gave us the earnest of the Spirit in our hearts." Again, from the past He stablisheth the · δογμάτων. Ben, omits "and." Rec text, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτού. Chrys. εἰς περιποίησιν τῆς δ. ἀ. future. For if it is He that establisheth us in Christ; (i. e., who suffereth us not to be shaken from the faith which is in Christ ;) and He that anointed us and gave the Spirit in our hearts, how shall He not give us the future things? 66 one too is arrayed in a better and braver robe, which neither doth moth devour nor age impair. A crown too he hath of curious workmanship, that of glory, that of the tender mercies of God. For saith [the Psalmist], 66 Bless the For if He gave the principles and the founda- Lord, O my soul, that crowneth thee with pity tions, and the root and the fount, (to wit, the and tender mercies." (Ps. ciii. 2, 4.) Again, that true knowledge of Him, the partaking of the of glory: "For thou hast crowned him with Spirit,) how shall He not give the things that glory and honor." (Ps. viii. 6.) And "with favor come of these: for if for the sake of these1 those Thou hast crowned us with a shield." (Ps. v. 12. are given, much more will he2 supply those. LXX.) Again, that of grace: "For thou shalt And if to such as were enemies he gave receive a crown of grace upon thy head." (Prov. these, much more when now made friends will i. 9. LXX.) Seest thou this diadem of many He freely give" to them those. Wherefore wreaths, and surpassing the other in grace. He said not simply "the Spirit," but named But let us institute anew and from the begin"earnest," that from this thou mightest have a ning a stricter inquiry into the condition of good hope of the whole as well. For did He these kings. That king hath dominion over his not purpose to give the whole, He would never guards, and issues orders to all, and all obey have chosen to give "the earnest" and to waste and serve him; but here I show you greater it without object or result. And observe Paul's authority. For the number here is as great or candor. For why need I say, saith he, that the even greater: it remains to inquire into their truth of the promises standeth not in us? The obedience. And bring me not forth those that fact of your standing unwavering and fixed is have ruled amiss", since I too bring those that not in us, but this too is of God; "for" saith have been driven from their kingdom and murhe, "He who stablisheth us is God." It is not dered by their very body guards. Let us then we who strengthen you for even we also need bring forth these instances, but seek for those Him that stablisheth. So then let none imagine of either kind who have ordered well their kingthat the Preaching is hazardous in us. He hath dom. And do thou put forward whom thou undertaken the whole, He cared for the whole. wilt. I oppose unto thee the patriarch against And what is, "anointed," and "sealed?" all. For when he was commanded to sacrifice Gave the Spirit by Whom He did both these things, making at once prophets and priests and kings, for in old times these three sorts were anointed. But we have now not one of these dignities, but all three preeminently. For we are both to enjoy a kingdom and are made priests by offering our bodies for a sacrifice, (for, saith he, "present your members 3 a living sacrifice unto God; ) and withal we are constituted prophets too: for what things "eye hath not seen, nor ear heard,” (1 Cor. ii. 9.) these have been revealed unto us. [5] And in another way too we become kings: if we have the mind to get dominion over our unruly thoughts, for that such an one is a king and more than he who weareth the diadem, I will now make plain to you. He hath many armies, but we again have thoughts exceeding them in number; for it is impossible to number the infinite multitude of the thoughts within us. Nor is their multitude all that one is to consider, but also that in this multitude of thoughts, there are many generals, and colonels, and captains, and archers, and slingers. What else makes a king? His apparel? But this St. Chrysostom plainly means by "these," not what was last mentione, but what they are to lead to. There are other instances; in his writings of similiar inaccuracies. The Ben. and other Editions insert some words, "much more will He who gave these supply these also." Rom. 12, 1. where the Rec. text has owμara, not μédŋ, as St. Chrysos, reads. 1 his son, consider how many thoughts then rose up against him. Nevertheless, he brought all under submission, and all trembled before him more than before a king his guards; and with a look only he stilled them all and not one of them dared so much as mutter; but down they bowed and as unto a king gave place, one and all, though much exasperated and exceeding relentless. For even the heads of spears raised upright by many soldiers are not as fearful as were then those fearful thoughts, armed not with spears, but what is harder to deal with than many spears, the sympathy of nature! Wherefore they had power to pierce his soul more than sharpened spear point. For never spear could be so sharp as were the goads of those thoughts, which, sharpened and upraised from beneath, from his affections, were piercing through and through the mind of that righteous man. For here there needs time and purpose and a stroke and pain, and then death follows; but there, there needed none of these, so much were the wounds speedier and acuter. But still though so many thoughts were then in arms against him, there was a deep calm, and they stood all in fair array; adorning rather than daunting him. See him at least stretchir out the knife, and set forth as many |