6

so doing]. Then he turns the blame also of his among you in all patience, and by signs and wonso speaking not upon the false Apostles, but ders." Amazing! what a sea of good works wholly upon the disciples. For "ye," he saith, hath he traversed in a few words! And observe "compelled me." For if they gloried, but what it is he puts first, "patience." For this were not by doing so leading you astray nor is the note of an Apostle, bearing all things causing your destruction, I should not have been nobly. This then he expressed shortly by a thus led on to descend unto this discussion: but single word; but upon the miracles, which were because they were corrupting the whole Church, not of his own achieving, he employs more. with a view to your advantage I was compelled For consider how many prisons, how many to become foolish.' And he did not say, For stripes, how many dangers, how many conspiraI feared lest if they obtained the highest estima- cies, how many sleet-showers of temptations, tion with you, they should sow their doctrines,' how many civil, how many foreign wars, how yet this indeed he set down above when he said, many pains, how many attacks he has implied "I fear, lest by any means, as the serpent here in that word, "patience!" And by deceived Eve, so your minds should be corrup signs". again, how many dead raised, how ted." (Chap. xi. 3.) Here however he does many blind healed, how many lepers cleansed, not so express himself, but in a more command- how many devils cast out! Hearing these things, ing manner and with more authority, having let us learn if we happen upon a necessity for gained boldness from what he had said, "For such recitals to cut our good deeds short, as he I ought to have been commended of you.' too did. Then he also assigns the reason; and again he mentions not his revelations nor his miracles only, but his temptations also.

For in nothing was I behind the chiefest Apostles." See how he here too again speaks out with greater authoritativeness. For, before indeed he said, “I reckon I am not a whit behind," but here, after those proofs, he now boldly speaks out asserting the fact, as I said, thus absolutely. Not that even thus he departs from the mean, nor from his proper character. For as though he had uttered something great and exceeding his deserts, in that he numbered himself with the Apostles, he thus again speaks modestly, and adds,

Ver. 12. "Although I be nothing, the signs of an Apostle were wrought among you.'

[2.] Then lest any should say, 'Well! if thou be both great, and have wrought many things, still thou hast not wrought such great things, as the Apostles have in the other Churches,' he added,

Ver. 13. "For what is there wherein ye were made inferior to the rest of the Churches?"

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'Ye were partakers,' he says, 'of no less grace than the others.' But perhaps some one will say, 'What can be the reason that he turns the discourse upon the Apostles, abandoning the contest against the false Apostles?' Because he is desirous to erect their spirits yet further, and to show that he is not only superior to them, but not even inferior to the great Apostles. Therefore, surely, when he is speaking of those he says, "I am more;" but when he compares 'Look not thou at this,' he says, whether I himself with the Apostles, he considers it a be mean and little, but whether thou hast not great thing not to be "behind," although he enjoyed those things which from an Apostle it labored more than they. And thence he shows was meet thou shouldest enjoy.' Yet he did that they insult the Apostles, in holding him not say 'mean,' but what was lower, "noth-who is their equal second to these men. ing." For where is the good of being great, 'Except it be that I myself was not a burand of use to nobody? even as there is no den to you?" Again he has pronounced their advantage in a skilful physician if he heals none rebuke with great severity. And what follows of those that be sick. 'Do not then,' he says, is of yet more odious import. 'scrutinize this that I am nothing, but consider Forgive me this wrong.' Still, neverthethat, that wherein ye ought to have been bene- less, this severity contains both words of love fitted, I have failed in nothing, but have given and a commendation of themselves; if, that is, proof of mine Apostleship. There ought then they consider it a wrong done to them, that the to have been no need for me to say aught.' Now Apostle did not consent to receive aught from he thus spoke, not as wanting to be com them, nor relied on them enough to be supportmended, (for how should he, he who counted ed by them. If,' says he, 'ye blame me for heaven itself to be a small thing in comparison with his longing after Christ?) but as desiring their salvation. Then lest they should say, And what is it to us, even though thou wast not a whit behind the very chiefest Apostles?' he therefore added,

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this: he did not say, 'Ye blame me wrongly,' but with great sweetness, I ask your pardon, forgive me this fault.' And observe his prudence. For because the mooting this continually tended to bring disgrace upon them, he continually softens it down; saying above, for

· ἀγαπητον.

children ought not to lay up," but also that the parents ought to. Therefore since it is meet to

give,

Ver. 15. "I will most gladly spend and be spent for your souls."

instance, "As the truth of Christ is in me, this boasting shall not be stopped in me;" (Chap. xi. 10.) then again, "Because I love you not? God knoweth..... But that I may cut off occasion from them that desire occasion, and that wherein they glory, they may be found even as we." For the law of nature indeed has com(Chap. xi. 11, 12.) And in the former Epistle; manded the parents to lay up for the children; What is my reward then?" Verily, that when but I do not do this only, but I give myself also I preach the Gospel, I may make the Gospel with- besides.' And this lavishness of his, the not out charge." (1 Cor. ix. 18.) And here; For- only not receiving, but giving also besides, is give me this wrong." For every where he not in common sort but accompanied with great avoids showing that it is on account of their liberality, and out of his own want; for the weakness he taketh not [from them]; and here, words, "I will be spent," are of one who not to wound them. And therefore here he would imply this. For should it be necessary thus expresses himself; If ye think this to be to spend my very flesh, I will not spare it for an offense, I ask forgiveness." Now he spoke your salvation.' And that which follows conthus, at once to wound and to heal. For do tains at once accusation and love, "though the not say this, I pray thee; If thou meanest to more abundantly I love you, the less I be loved." wound, why excuse it? but if thou excusest it,' And I do this,' he says, 'for the sake of those why wound?' For this is wisdom's part, at who are beloved by me, yet love me not equally.' once to lance, and to bind up the sore. Then Observe then, now, how many steps there are that he may not seem, as he also said before, to in this matter1. He had a right to receive, be continually harping upon this for the sake of but he did not receive; here is good work the receiving from them, he remedies this [suspi- first and this, though in want; [good work] cion], even in his former Epistle, saying, "But the second; and though preaching to them, I write not these things that it may be so done the third; he gives besides, the fourth; and in my case; for it were good for me rather to die, than that any man should make my glorying void; " (1 Cor. ix. 15.) but here with more sweetness and gentleness. How, and in what manner?

Ver. 14 "Behold this is the third time I am ready to come to you, and I will not be a burden to you; for I seek not yours, but you for the children ought not to lay up for the parents, but the parents for the children."

6

What he says is this; It is not because I do not receive of you that I do not come to you; nay, I have already come twice, and I am prepared to come this third time, and I will not be a burden to you.'" And the reason is a noble one. For he did not say, because ye are mean,' 'because ye are hurt at it,' because ye are weak :' but what? "For I seek not yours, but you." I seek greater things; souls instead of goods; instead of gold, salvation.' Then because there still hung about the matter some suspicion, as if he were displeased at them; he therefore even states an argument. For since it was likely they would say, 'Can you not have both us and ours?' he adds with much grace this excuse for them, saying, "For the children ought not to lay up for the parents, but the parents for the children; instead of teachers and disciples, employing the term parents and children, and showing that he does as a matter of duty what was not of duty. For Christ did not so command, but he says this to spare them; and therefore he adds also something further. For he did not only say that "the

:

not merely gives, but lavishly too, the fifth; not money only, but himself, the sixth; for those who loved him not greatly, the seventh; and for those whom he greatly loved, the eighth.

[3.] Let us then also emulate this man! For it is a serious charge, the not loving even; but becomes more serious, when although one is loved he loveth not. For if he that loveth one that loveth him be no better than the publicans; (Matt. v. 46.) he that doth not so much as this ranks with the beasts; yea rather, is even below them. What sayest thou, O man? Lovest thou not him that loveth thee? What then dost thou live for? Wherein wilt thou be of use hereafter? in what sort of matters? in public? in private? By no means; for nothing is more useless than a man that knows not to love. This law even robbers have oftentimes respected, and murderers, and housebreakers; and having only taken salt with one, have been made his friends, letting the board change their disposition, and thou that sharest not salt only, but words and deeds, and comings in and goings out, with him, dost thou not love? Nay: those that live impurely lavish even whole estates on their strumpets; and thou who hast a worthy love, art thou so cold, and weak, and unmanly, as not to be willing to love, even when it costs thee nothing? And who,' one asks, would be so vile, who such a wild 1 Or, his conduct. 2 μετὰ ἐπιτάσεως

1 λοιπόν

4 μετετάξαντο

:

beast, as to turn away from and to hate him nothing if however, though I should hold my that loves him?' Thou dost well indeed to peace the doings will cry out more loudly than disbelieve it, because of the unnaturalness of my tongue, no harm will accrue from my the thing; but if I shall show that there are words, because of their parading2 these evils many such persons, how shall we then bear the before us, but possibly some gain and advanshame? For when thou speakest ill of tage. For this distemper has infected even the him whom thou lovest, when thou hearest Church, it has turned everything topsy-turvy, another speak ill of him and thou defend- and dissevered the connection of the body, and est him not, when thou grudgest that he we stand opposed to each other, and envy supshould be well accounted of, what sort of plies us arms. Therefore great is the disrupaffection is this? And yet it is not sufficient tion. For if when all build up, it is a great proof of love, not grudging, nor yet again thing if our disciples stand; when all at once not being at enmity or war with, but only sup- are pulling down, what will the end be? porting and advancing him that loves thee: but when a man does and says everything to pull down his neighbor even, what can be more wretched than such a spirit? Yesterday and the day before his friend, thou didst both converse and eat with him.: then because all at once thou sawest thine own member highly thought of, casting off the mask of friendship, thou didst put on that of enmity, or rather of madness. For glaring madness it is, to be annoyed at the goodness of neighbors; for this is the act of mad and rabid dogs. For like them, these also fly at all men's faces, exasperated with envy. Better to have a serpent twining about one's entrails than envy crawling in us. For that it is often possible to vomit up by means of medicines, or by food to quiet but envy twineth not in entrails but harboreth in the bosom of the soul, and is a passion hard to be effaced. And indeed if such a serpent were within one, it would not touch men's bodies so long as it had a supply of food; but envy, even though thou spread for it ever so endless a banquet, devoureth the soul itself, gnawing on every side, tearing, tugging, and it is not possible to find any palliative whereby to make it quit its madness, save one only, the adversity of the prosperous; so is it appeased, nay rather, not so even. For even should this man suffer adversity, yet still he sees some other prosperous, and is possessed by the same pangs, and everywhere are wounds, everywhere blows. For it is not possible to live in the world and not see persons well reputed of. And such is the extravagance of this distemper, that even if one should shut its victim up at home, he envies the men of old who are dead.

[4] What doest thou, O man? Thou thinkest to pull down thy neighbor's; but before his thou pullest down thine own. Seest thou not them that are gardeners, that are husbandmen, how they all concur in one object? One hath dug the soil, another planted, a third carefully covered the roots, another watereth what is planted, another hedges it round and fortifies it, another drives off the cattle; and all look to one end, the safety of the plant. Here, however, it is not so: but I plant indeed myself, and another shakes and disturbs [the plant.] At least, allow it to get nicely fixed, that it may be strong enough to resist the assault. Thou destroyest not my work, but abandonest thine own. I planted, thou oughtest to have watered. If then thou shake it it, thou hast torn it up by the roots, and hast not wherein to display thy watering. But thou seest the planter highly esteemed. Fear not : neither am I anything, nor thou. neither is he that planteth nor he that watereth any thing; " (1 Cor. iii. 7.) one's is the work, God's. So it is with Him thou fightest and warrest, in plucking up what is planted.

"For

Let us then at length come to our sober senses again, let us watch. For I fear not so much the battle without, as the fight within; for the root also, when it is well fitted into the ground, will suffer no damage from the winds; but if it be itself shaken, a worm gnawing through it from within, the tree will fall, even though none molest it. How long gnaw we the root of the Church like worms? For of earth such imaginings are begotten also, or rather not of earth, but of dung, having corruption for their mother; and they cease not from the detestable flattery that is from women3. Let us at length be generous men, let us be champions of philosophy, let us drive back the violent career of these evils. For I behold the mass of the Church prostrate now, as though it were a corpse. And as in a body newly dead, one may see eyes and hands and feet and neck and head, and yet no one limb performing its proper

Old Lat. we cease not:' in either case he means, 'preachers cease not to court such flattery.'

office; so, truly, here also, all who are here are as though thou wast ruining thine own interest of the faithful, but their faith is not active; for by thy praises of another: for this is [rather] we have quenched its warmth and made the body of Christ a corpse. Now if this sounds awful when said, it is much more awful when it appears in actions. For we have indeed the name of brothers, but do the deeds of foes; and whilst all are called members, we are divided against each other like wild beasts. I have said this not from a desire to parade our condition, but to shame you and make you desist. Such and such a man goes into a house; honor is paid to him; thou oughtest to give God thanks because thy member is honored and God is glorified; but thou doest the contrary: thou speakest evil of him to the man that honored him, so that thou trippest up the heels of both, and, besides, disgracest thyself. And wherefore, wretched and miserable one? Hast thou heard thy brother praised, either amongst men or women? Add to his praises, for so thou shalt praise thyself also. But if thou overthrow the praise, first, thou hast spoken evil of thy self, having so acquired an ill character, and thou hast raised him the higher. When thou hearest one praised, become thou a partner in what is said; if not in thy life and virtue, yet still in rejoicing over his excellencies. Hath such an one praised? Do thou too admire: so shall he praise thee also as good and candid. Fear not,

the result of accusation of him. For mankind is of a contentious spirit; and when it sees thee speaking ill of any, it heaps on its praises, wishing to mortify by so doing; and reprobates those that are accusers, both in its own mind and to others. Seest thou what disgrace we are the causes of to ourselves? how we destroy and rend the flock? Let us at length be members (of one another), let us become one body. And let him that is praised repudiate the praises, and transfer the encomium to his brother; and let him that hears another praised, feel pleasure to himself. If we thus come together ourselves, we shall also draw unto ourselves the Head; but if we live parted" from each other, we shall also put from us the aid which comes from thence; and when that is put aside, the body will receive great damage, not being bound together3 from above. That this then may not happen, let us, banishing ill will and envy, and despising what the many may think of us, embrace love and concord. For thus we shall obtain both the present good things and those to come; whereunto may we all attain, 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 forever, and world without end. Amen.

HOMILY XXVIII.

2 COR. XII. 16—18.

But be it so, I myself did not burden you but being crafty, I caught you with guile. Did I take advan tage 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?

PAUL 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, I received not, nay I am ready even to give besides, and to spend;' 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

Bened inserts, and hast been grieved,' but the insertion is not countenanced by the MSS.

an objection and meeting it by anticipation." What he says is something like this; I 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, 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.' Wherefore also he proceeds by question, saying, "I exhorted Titus, and with of you?" walked he not just as I walked.' him I sent the brother. Did Titus make a gain That is to say, neither did he receive. Seest thou how intense a strictness [is here], in that he

* διῳκισμένοι.
σφιγγόμενον.
προηγουμένως.

· εἰς οἰκεῖον πρόσωπον.

"But all things are for your edifying." Again he is soothing them. And he does not here either say clearly, 'on this account we receive not, because of your weakness;' but, in order that we may edify you;' speaking out indeed more clearly than he did before, and revealing that wherewith he travailed; but yet without severity. For he did not say, 'because of your weakness; ' but, 'that ye may be edified.' Ver. 20. "For 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.”

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not only keeps himself clear of that receiving, commend not ourselves again, but give you but so modulates those also who are sent by him occasion to glory;" (2 Cor. v. 12.) and in the that he may not give so much as a slight pretence commencement of the Epistle, "Do we need to those who were desirous of attacking him. For letters of commendation?" (ib. iii. 1.) 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, He is going to say something great and but by their verdict; which course we are offensive. And therefore he also inserts this accustomed to take in matters fully admitted and excuse [for it], both by saying, All things are about which we are confident. For tell me,' for your edifying," and by adding, "I fear," he says, 'Did any one of those who were sent softening the harshness of what was presently by us make unfair gain1 of you?' He did not going to be said. For it was not here out of say, 'Did any one receive aught from you?' arrogance nor the authority of a teacher, but but he calls the things unfair gain;' attacking out of a father's tender concern, when he is them and shaming them exceedingly, and show-more fearful and trembling than the sinners ing that to receive of an unwilling [giver] is themselves at that which is likely to reform 'unfair gain.' And he said not 'did Titus?' them. And not even so does he run them but, "did any?" For ye cannot say this down or make an absolute assertion; but says either,' he says,' that such an one certainly did doubtingly, "lest by any means when I come, not receive, but another did. No single one of I should not find you such as I would." He those who came did so.' "I exhorted Titus." did not say, 'not virtuous,' but "not such as I This too is severely2 said. For he did not say, would," everywhere employing the terms of affec'I sent Titus,' but, I exhorted' him; showing tion. And the words, "I should find," are of that if he had received even, he would have one who would express what is out of natural done so justly; but, nevertheless, even so he expectation, as are also those, "I shall be found remained pure. Wherefore he asks them again, by you." For the thing is not of deliberate saying, "Did Titus take any advantage of you? choice, but of a necessity originating with you. Walked we not by the same spirit?" What Wherefore he says, "I should be found such as ye means, by the same spirit?" He ascribes would not." He said not here, "such as I would the whole to grace and shows that the whole of not," but, with more severity, "such as ye wish this praise is the good result not of our labors, not." For it would in that case become his own but of the gift of the Spirit and of Grace. For will, not indeed what he would first have willed, it was a very great instance of grace but his will nevertheless. For he might indeed although both in want and hunger they would have said again, such as I would not,' and so receive nothing for the edification of the dis- have showed his love: but he wishes not to ciples. "Walked we not in the same steps?" relax his hearer. Yea rather, his words would That is to say, they did not depart the least in that case have been even harsher; but now from this strictness, but preserved the same he has at once dealt them a smarter blow and rule entire. 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,

[2.] Ver. 19. Again, think ye that we excusing ourselves unto you?"'3

that

are

Seest thou how he is continually in fear, lest he should incur the suspicion of flattery? Seest thou an Apostle's prudence, how constantly hel mentions this? For he said before, 66 "We

· ἐπλεονέκτησεν. * πληκτικώς.

The words in the Rec Text here omitted, We speak before God in Christ,' are found above where this text is quoted Hom vi. P 311 [They are undoubtedly genuine. C.]

Lest there be strife, jealousy, wraths, backbitings, whisperings, swellings."5 And what he might well put first, that he

4 ἐκλῦσαι

The Received Text has factions' after wraths,' and 'tumults' after swellings,' which Chrysostom omits.