HOMILY XXII.

2 COR. X. 7.

the use for which he received it? Then why "But they themselves measuring themselves doth he say, "Casting down imaginations? Casting down imaginations?" by themselves and comparing themselves among Because this is itself an especial form of build- themselves are without understanding." Now ing up, the removing of hindrances, and detect- what he says is this: we do not compare ouring the unsound, and laying the true together selves with them, but with one another.' For in the building. For this end therefore we further on he says, "in nothing am I behind received it, that we might build up. But if the very chiefest Apostles; " (Chap. xii. 11.) and any should spar and battle with us, and be incur- in the former Epistle, "I labored more abundable, we will use that other power also, destroy-antly than they all;" (1 Cor. xv. 10.) and ing and overthrowing him. Wherefore also again, "Truly the signs of an Apcstle were he says, "I shall not be put to shame," that is, I shall not be proved a liar or a boaster.

[2.] Ver. 9, 10, 11. "But that I may not seem as if I would terrify you for his letters, say they, are weighty and strong but his bodily presence is weak, and his speech of no account. Let such a one reckon this, that what we are in word by letters when we are absent, such are we also in deed when we are present.

con

one

wrought among you in all patience." (Chap. xii.
12.) 'So that we compare ourselves with our-
selves, not with those that have nothing for
such arrogance cometh of folly.' Either then
he says this with reference to himself, or with
reference to them, that we dare not compare
ourselves with those who contend with
another and boast great things and do not
understand that is, do not perceive how
ridiculous they are in being thus arrogant, and
in exalting themselves amongst one another.
Ver. 13.
"But we will not glory beyond our
measure : as they do.

For it is probable that in their boasting they
said, 'we have converted the world, we have
reached unto the ends of the earth,' and vented
many other such like big words.
But not so
we,' he says,

What he says is this: I could boast indeed, but that they may not say the same things again, to wit, that I boast in my letters, and am temptible when present, I will say nothing great.' And yet afterwards he did say something great, but not about this power by which he was formidable, but about revelations and at greater lengths about trials. 'Therefore, that I may not seem to be terrifying you, "let such "But according to the measure of the provan one reckon this, that what we are by letters ince which God apportioned to us as a measure, when we are absent, such are we also in deed to reach even unto you.” So that his humility when we are present.' For since they said, he is evident on either hand, both in that he writes great things of himself, but when he is boasted nothing more than he had wrought, present he is worthy of no consideration,' and that he refers even this itself to God. For, therefore he says these things, and those again" according to the measure of the province,' in a moderated form. For he did not say, as saith he, which God apportioned to us, a we write great things, so when we are present we also do great things,' but in more subdued phrase. For when he addressed himself to the others indeed, he stated it with vehemency, saying, "I beseech you that I may not when present show courage with the confidence wherewith I think to be bold against some:" but when to these, he is more subdued. And therefore he says, what we are when present, such too when absent, that is, lowly, modest, no where boasting. And it is plain from what follows, Ver. 12. "For we are not bold to number, or compare in ourselves with some that commend themselves."

measure to reach even unto you." Just as if portioning out a vine to husbandmen, even so He meted out unto us. As far then as we have been counted worthy to attain to, so far we boast.

Ver. 14.

"For we stretch not ourselves overmuch, as though we reached not unto you: for we came even as far as unto you in preaching the Gospel of Christ."

Not simply we came,' but, ' we announced, we preached, we persuaded, we succeeded.' For it is probable that they having merely come to the disciples of the Apostles, ascribed the whole to themselves, from their bare presence among them. 'But not so we: nor can any one say that we were not able to come as far as to you, and that we stretched our boasting as far as to you in words only; for we also preached the word to you.'

[3.] Ver. 15, 16. "Not glorying beyond" that is, in other men's labors, but having hope that as your faith groweth, we shall be magnified in you according to our province unto further abundance, so as to preach

the Gospel even unto the parts beyond you, and not to glory in another's province in regard of things ready to our hand."

ciples. For since they cast reproaches at him as a braggart, and as boastful in words but able to show nothing in deeds, he is compelled subsequently to come to those revelations. Although he had it in his power to convince them by his deeds, at the time when he said these things: yet he still persists, nevertheless, in using menaces in words. For he was most especially free from vain-glory; and this his whole life proves, both before and after this. For instance, it was because of this that he changed all at once; and having changed, confounded the Jews and cast away all that honor he had from them, although he was himself their head and their champion. But he considered none of those things when he had found the truth; but took instead their insults and contumely; for

He sets forth a large accusation of them on these grounds, both that they boasted of things without their measure, and of other men's labors; and that whilst the whole of the toil was the Apostles', they plumed themselves upon their labors. 'But we,' says he, showed these things in our deeds. We will not imitate those men therefore, but will say such things where our deeds bear us witness. And why,' saith he, 'do I say, you?'" for I have hope that as your faith groweth ;" for he doth not assert absolutely, preserving his own character, but, I hope,' he says, if you make progress, that our province will be extended even farther, "to preach the Gospel in the regions beyond." For we shall he looked to the salvation of the many, thinking advance farther yet,' he says, 'so as to preach and labor, not so as to boast in words of what other men have labored.' And well did he call it "province and measure," as though he had come into possession of the world, and a rich inheritance; and showing that the whole was wholly God's. Having then such works,' he says, and expecting greater, we do not boast as they do who have nothing, nor do we ascribe any part to ourselves, but the whole to God. Wherefore also he adds,

Ver. 17. the Lord." This also, he saith, accrueth to us from God. Ver. 18. "For not he that commendeth himself is approved, but whom the Lord commendeth."

"He that glorieth, let him glory in

this everything. For he that thinketh nothing
of hell nor of heaven nor of ten thousand worlds
in regard of his longing after Christ, how should
he hunt after the glory which cometh from the
many? By no means; but he is even very
lowly when he may be so, and brands his for-
mer life with infamy when he calls himself, “a
blasphemer, and a persecutor, and injurious.
(1 Tim. i. 13.) And his disciple Luke too says
many things of him, evidently having learnt them
from himself, himself displaying fully3 his former
life no less than that after his conversion.

[4.] Now I say these things, not that we may hear merely, but that we may learn also. For if he remembered those transgressions before the Laver, although they were all effaced, what forgiveness can we have who are unmindful of He did not say, we are so, "but whom the those after the Laver ourselves? What sayest Lord commendeth. Seest thou how modestly thou, O man? Thou hast offended God, and he speaks? But if as he proceeds he stirreth up dost thou forget? This is a second offence, a loftier words, wonder not, for this also cometh a second enmity. Of what sins then dest thou of Paul's prudence. For if he had gone on in ask forgiveness? Of those which thou even every part to speak lowly words, he would not knowest not thyself? Surely, (for is it not so?) have hit these men so effectually, nor have extri- thou art deeply anxious and thoughtful how cated the disciples from their error. For it is thou mayest give account of them, thou who possible both by modesty ill-timed to do harm, dost not so much as care to remember them, but and by saying something admirable of one's self sportest with what is no sporting matter. But at a proper time to do good. As therefore he there will come a time when our sport can also did. For there was no little danger in the go on no longer. For we must needs die: (for disciples being persuaded into any mean opinion the great insensibility of the many obliges me to of Paul. Not that Paul sought the glory that speak even of things that are evident :) and cometh of men. For had he sought this, he must needs rise again, and be judged, and be would not have kept silence so long on those punished; nay rather this needs not, if we great and marvellous matters of "fourteen years choose. For those other things are not at our ago;" (Chap. xii. 20) nor would he, when own disposal; neither our end, nor our resurnecessity was laid upon him, have so rection, nor our judgment, but at our Lord's : shrunk back and hesitated to speak of but our suffering punishment or not is at our them; very evidently he would not even own disposal; for this is of those things that then have spoken, had he not been com- may or may not happen. But if we choose, pelled. Certainly then it was not from a desire after the glory which cometh from men that he said these things, but out of tender care for the dis

· ἔβαλλον

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Ο εμπομπευοντος
* τῶν ἐνδεχομένων.

we shall make it of the number of impos- to work evil. Many have been snatched away sible things; just as Paul, as Peter, as all the in the midst of their covetousness, and have saints did; for it is even impossible for them to departed to manifest punishment. Fear lest be punished. If therefore we have a mind, it thou also shouldest suffer this, and without is in like manner impossible also that we should excuse. But God gave to many a set time for suffer ought. For even if we have offended in confession in extreme old age.' What then? ten thousand things, it is possible to recover Will He give it to thee also? Perhaps He will,' ourselves so long as we are here. Let us then says one. Why sayest thou perhaps,' and recover ourselves: and let the old man consider sometimes,' and often?' Consider that thou that in a little while hence he will depart, since art deliberating about thy soul, and put also the he took his pleasure long enough in his lifetime; contrary case, and calculate, and say, 'But (although what sort of pleasure is this, to live in what if He should not give it? But what if wickedness? but for the present I so speak in He should give it?' saith he. God hath indeed respect to his way of thinking;) let him con- given it; but still this supposition is safer and sider, besides, that it is possible for him in a more profitable than that. For if thou begin short time to wash away all. The young man now, thou hast gained all, whether thou hast a again, let him also consider the uncertainty of set time granted thee or not; but if thou art death, and that oftentimes, when many older always putting off, for this very cause perhaps persons continued here, the young were carried thou shalt not have one given thee. When thou off before them. For, for this reason, that we goest out to battle, thou dost not say, there is may not make traffic1 of our death, it is left in no need to make my will, perhaps I shall come uncertainty. Wherefore also a certain wise man back safe;' nor dost thou when deliberating adviseth, saying, "Make no tarrying to turn about marriage, say 'suppose I take a poor wife, unto the Lord, and put not off from day to day: many have even in this way got rich contrary for thou knowest not what to-morrow shall to expectation;' nor when building a house, bring forth." (Ecclus. v. 7; Prov. xxvii. 1) For suppose I lay a rotten foundation, many houses by putting off there is danger and fear; have stood even so;' yet in deliberating about but by not putting off manifest and secure the soul, thou leanest on things more rotten salvation. Hold fast then by virtue. For so, still; urging thy For so, still; urging thy perhaps,' and often,' and even if thou have departed young, thou hast sometimes,' and trustest thyself to these uncerdeparted in safety; and if thou shouldst come tainties. Nay,' saith one, not to an uncerto old age, thou shalt arrive [at death] with tainty, but to the mercy of God, for God is great provision made, and shalt have a double merciful.' I know it too; but still this mercifeast all thy life long; both in that thou abstain- ful God snatched those away of whom I spoke. est from vice, and layest hold on virtue. Say And what if after thou hast had time given thee, not, there will come a time when it may be thou shalt still continue as thou wert? for this well to turn,' for this language provokes God sort of man will be listless even in old age. 'Nay,' exceedingly. And why so? Because He hath he said, not so. For this mode of reasoning promised thee countless ages, but thou art not even after the eighty years desireth ninety, and even willing to labor during this present life, after the ninety an hundred, and after the hunthis short life that dureth but a season; but art dred will be yet more indisposed to act. And so indolent and unmanly as to seek a shorter so the whole of life will have been consumed in even than this. Are there not the same revell- vain, and what was spoken of the Jews will hapings daily? Are there not the same tables, the pen also to thee; "Their days were consumed same harlots, the same theatres, the same wealth? in vanity." (Ps. lxxviii. 33.) And would How long wilt thou love those things as though that in vanity only, and not unto evil also. For they were aught? How long will thy appetite when we have departed thither bearing the heavy for evil remain insatiate? Consider that as burden of our sins, this will be unto evil also. often as thou hast fornicated, so often hast thou For we shall carry away fuel for the fire and a condemned thyself. For such is the nature of plentiful feast for the worm. Wherefore I pray once committed, the Judge hath also and conjure you to halt at length in noble wise, passed his sentence. Hast thou been drunken, and to desist from wickedness, that we may been gluttonous, or robbed? Hold now, turn also obtain the promised good things: whereright back, acknowledge it to God as a mercy unto may we all attain, through the grace and that He snatched thee not away in the midst of love towards men of our Lord Jesus Christ, with thy sins; seek not yet another set time2 wherein Whom to the Father, together with the Holy Spirit, be glory, might, honor, now and ever, and world without end. Amen.

sin :

1

πραγματευώμεθα.

* προθεσμίαν

6

HOMILY XXIII.

2 Cor. xi. I.

Would that ye could bear with me in a little foolishness; tion, he added, "with a jealousy of God." and, indeed ye do bear with me.*

For such is God's jealousy; and such is mine also, intense at once and pure.' Then there is also this necessary reason;

For God also is said to be jealous, not that any should suppose2 passion, (for the Godhead is BEING about to enter upon his own praises, impassible,) but that all may know that He he uses much previous correction. And he doeth all things from no other regard than their does this not once or twice, although the nec- sakes over whom He is jealous; not that Himessity of the subject, and what he had often self may gain aught, but that He may save said, were sufficient excuse for him. For he them. Among men indeed jealousy ariseth not that remembereth sins which God remembered from this cause, but for the sake of their own not, and who therefore saith that he was repose; not because the beloved ones sustain unworthy of the very name of the Apostles, outrage, but lest those who love them should be even by the most insensate is seen clearly not to be wounded, and be outshone in the good graces, saying what he is now going to say, for the sake and stand lower in the affections, of the beloved. of glory. For if one must say something start- But here it is not so. For I care not,' he ling, even this would be especially injurious to says, for this, lest I should stand lower in your his glory, his speaking something about him-esteem; but lest I should see you corrupted. self; 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 "For I espoused you to one husband, as a he might not cause harm to the unthinking by pure virgin." 'Therefore I am jealous, not for this, by saying, I mean, great things of him- myself, but for him to whom I have espoused self, he employs out of abundant caution these you.' For the present time is the time of many preparatory correctives, and says, "Would espousal, but the time of the nuptials is that ye could bear with me," whilst I play the another; when they sing, the Bridegroom fool in some little things, yea, rather, "ye do hath risen up.' Oh what things unheard of! indeed bear with me.' Beholdest thou wis- In the world they are virgins before the mardom? For when he says, "would that," it is riage, but after the marriage no longer. But as putting it at their disposal: but when he here it is not so: but even though they be not even asserts that they do], it is as confiding virgins before this marriage, after the marriage greatly in their affection, and as declaring they become virgins. So the whole Church is that he both loves and is loved. Yea, rather, a virgin. For addressing himself even to all, not from bare love merely, but from a sort of both husbands and wives, he speaks thus. warm and insane passion he says that they let us see what he brought and espoused us ought to bear with him even when he plays the with, what kind of nuptial gifts. Not gold, fool. And therefore he added, "For I am not silver, but the kingdom of heaven. Wherejealous over you with a godly jealousy1." He fore also he said, "We are ambassadors on did not say, for I love you,' but uses a term behalf of Christ," and beseeches them, when he far more vehement than this. For those souls was about to receive the Bride. What hapare jealous which burn ardently for those they pened in Abraham's case was a type of this. love, and jealousy can in no other way be begot- (Gen. xxiv. 4, &c.) For he sent his faithful ten than out of a vehement affection. Then servant to seek a Gentile maiden in marriage; that they may not think, that it is for the sake and in this case God sent His own servants to of power, or honor, or wealth, or any other seek the Church in marriage for His son, and such like thing, that he desires their affec- prophets from of old saying, "Hearken, O daughter, and consider, and forget thine own people and thy father's house, and the King

"

[Most critics, with the A. V. and the R. V., prefer to take the verb here as imperative, and render, "nay indeed bear with me,' which is supposed to suit better with what follows. C.] 1 Gr. jealousy of God.

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Η υποπτεύση

383

But