Homilies on Second Corinthians 24

'For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.'

What are you saying? Those who preach Christ, those who take no money, those who bring in no other Gospel—are these false apostles? Yes, he says;

and indeed for this very reason most of all, because they feign all these things in order that they may deceive.

For they do work, but they pluck up the things that have been planted.

For since they know that otherwise they would not be well received, having taken the mask of the truth, they thus act out the drama of deceit.

'And yet they take no money,' he says.

In order that they may take more, in order that they may destroy the soul.

Or rather, this too is a lie;

they were receiving, yet did so secretly, unobserved.

And this he shows in what follows.

For indeed he had already hinted at it when he said, 'That wherein they glory they may be found even as we.'

But nevertheless afterward he hinted at it yet more plainly, saying, 'If a man devour you, if a man take of you, if a man exalt himself, you bear with him.'

But now from another quarter he exposes them, saying, 'Transforming themselves.'

It is a mere outward form with them; the sheep's skin is laid over them.

For if Satan himself is transformed into an angel of light, what great thing is it if his ministers also are transformed as ministers of righteousness? So that, if one must marvel, it is at this that one must marvel, but at their doing so, no longer.

For when their teacher dares all things, it is nothing wonderful that the disciples too should follow.

But what means, 'an angel of light'? One who has boldness to speak, who stands beside God.

For there are also angels of darkness, these that belong to the devil, the dark and savage ones.

And the devil has deceived many in this way, transforming himself, though not becoming an angel of light.

So also these men carry about the outward form of an apostle, but not the power itself.

And nothing is so diabolical as to do a thing merely for display.

But what means, 'ministers of righteousness'? That which we are, preaching to you a Gospel that possesses righteousness.

For either he means this, or that they invest themselves with the reputation of righteous men.

How then shall we recognize them? By their works, even as Christ said.

Wherefore he is compelled to set his own good deeds and their wickedness side by side, that from the comparison the counterfeit ones may be made manifest.

And being about to enter again upon his own praises, he first accuses them, that he may show his subject to be a necessary one, lest anyone should blame him as speaking about himself; and he says, 'Again I say.'

For indeed he had already made use of much preparatory correction.

'But nevertheless I am not content with what has been said; rather, again I say, let no one think me to be foolish.'

For this was the work of those men: to boast when there was no cause.

But consider with me that, as often as he is about to enter upon his own praises, he first strikes a prelude.

'For the thing itself,' he says, 'is a mark of folly, this boasting.'

'But I do it not as one who is senseless, but under constraint.'

'And if you are not persuaded, but even while seeing that there is a necessity you will condemn me, not even so will I decline.'

You see how he showed the necessity of speaking to be great? For he who does not shrink even from this suspicion—consider how great a constraint he endured in order to speak, and how he travailed and was forced to speak.

Yet even so he uses the matter with moderation.

For he did not say, 'That I may boast.'

And being about to boast a little, again he makes use of yet another excuse, saying, 'What I speak, I speak not after the Lord, but as in foolishness, in this confidence of boasting.'

Do you see how boasting is not after the Lord? For 'when you have done all things,' he says, 'say, We are unprofitable servants.'

But the thing indeed, taken in itself, is not after the Lord;

yet from the intention it comes to be so.

he is not disparaging the cause, but the words.

Since the aim is so admirable as even to dignify the very words.

For just as slaying, which is among the things most strongly forbidden, has often by reason of the intention been approved; and circumcision, though not after the Lord, from the intention became acceptable;

And why then does he not use such great precision? Because he is hastening toward another matter, and out of his abundance he only grants a favor to those who wish to find fault, that he may say the things which are profitable;

for indeed what had been said was sufficient to do away with all suspicion.

First he says, 'Would that you could bear with me a little in my foolishness.'

For the further he proceeds, the more he purifies his speech.

Then, that you should not think him to be senseless everywhere, he added, 'In this confidence of boasting.'

'In this respect,' he says.

as also elsewhere he said, 'That we be not put to shame;'

and he added, 'In this confidence of boasting.'

And elsewhere again, having said, 'Or the things that I purpose, do I purpose according to the flesh, that with me there should be the yea, yea, and the nay, nay?' and having shown that he cannot

in every case fulfill also the very things which he promises, since he does not purpose according to the flesh—lest some should draw this suspicion over upon the doctrine as well, he says:

'But God is faithful, that our word toward you was not Yea and Nay.'

And see how, after saying so many things beforehand, he again puts forward yet other defenses, adding thus and saying, 'Since many boast after the flesh, I too will boast.'

What means, 'after the flesh'? From outward things—from noble birth, from wealth, from wisdom, from having circumcision and Hebrew forefathers, from the reputation of the multitude.

he sets down those things which demonstrate nothing, and then also the folly.

For if to boast in things that are truly good is folly, much more is it so in things that are nothing.

And this is what he calls, 'Not after the Lord.'

For it is no advantage to be a Hebrew, and all such things.

'Do not therefore suppose that I set these things down as though they were virtue;

but since those men boast, I too am compelled to make the comparison from this ground.'

which he does also elsewhere, saying, 'If any man thinks he has confidence in the flesh, I more.'

And there too, it was on account of those who trusted in this.

As if someone of illustrious lineage, who had chosen a philosophic life, should see others thinking greatly of themselves on account of noble birth, and, wishing to pull down their arrogance, should be compelled to speak of his own distinction—not to adorn himself, but to humble them.

This indeed is what Paul also does.

Then, turning away from those men, he pours the whole blame upon the Corinthians, saying:

'You gladly bear with the foolish.'

So that you are the cause of these things, and more so than they.

For if you had not borne with them, and been injured at least on their account, I would have uttered nothing;

but I am solicitous for your salvation, and I condescend.

And see how he sets down even the rebuke together with praise.

For having said, 'You gladly bear with the foolish,' he added, 'being yourselves wise.'

For it is a mark of folly to boast even in such things.

And yet he ought to have rebuked them and said, 'Do not bear with the senseless;'

but he does it with greater fullness of grace.

For in that other way he would have seemed to rebuke as one who had been deprived of them;

but now, having shown himself to prevail even in these very things, and to esteem them as nothing, he corrects them the more effectually.

For the moment, before entering upon the praises and the comparison, he also reproaches the Corinthians with their great servility, that they submitted themselves to these men to an excessive degree.

For you bear with it, he says, if anyone devours you.

How then did you say, 'That wherein they boast they may be found even as we'? You see that he shows them to be taking, and not merely taking, but taking to excess; for the word 'devour' signifies this.

Both your money, he says, and your bodies, and your freedom you have handed over.

For this is greater than the mere taking, namely, to be lords not only of your money but even of your very selves.

This too he shows earlier when he says, 'If others partake of this authority over you, do not we much more?' Then he adds what is yet harder, saying, 'If anyone exalts himself.'

For your bondage is not even measured, nor are your masters gentle, but oppressive and grievous.

If anyone strikes you on the face.

Do you see again the intensification of the tyranny? He said this, not because they were literally being struck in the face, but because those men spat upon them and dishonored them;

wherefore he added, 'I speak in the way of dishonor.'

For you suffer no less than those who are struck in the face.

What then could be stronger than this? And what more bitter than this despotism, when, having taken away both your money and your freedom and your honor, they are not even so gentle, nor do they suffer you to remain in the rank of slaves, but treat you more insultingly than any bought servant? 'As though we had been weak.'

For since it was grievous, on this account he has put it thus, so that he might steal away the offensiveness by the obscurity.

For what he wishes to say is this:

Are we then not able, we also, to do these things? But we do them not.

For what reason then do you bear with them, as though we were unable to do these things? Now it is indeed a charge against you to bear with those who play the fool;

but to bear so with those who despise you, who plunder, who exalt themselves, who strike—could this even

have any defense? nor any reasonable account?

For this is a new kind of deception.

For those who deceive both give something and flatter;

but these men both deceive, and take, and insult.

Whence you would not have even a shadow of pardon, seeing that those who humble themselves for your sake, that you might be exalted, you spit upon, while those who exalt themselves, that you might be humbled, you admire.

For could not we also do these things? But we are not willing, looking to what is profitable for you.

For those men, in tearing down what is yours, look to their own advantage.

Do you see how everywhere, from the very things in which he speaks boldly to them, from these he also strikes fear into them? For if you honor them on this account, he says, because they strike and insult you—

we too are able to do these things: to enslave, to strike, to exalt ourselves against you.

Do you see how he lays the whole blame upon them, both for their own madness and for what seems to be his own folly? For it is not that I might show myself the more splendid, but that I might free you from this bitter bondage, that I am compelled to boast a little.

And one must not simply examine what is said, but also add the reason.

Since Samuel also composed a great encomium concerning himself, when he anointed Saul, saying:

'Whose ox have I taken, or whose calf, or whose sandal? or whom of you have I oppressed?' Yet nevertheless no one brought any charge.

But the reason was that he did not say it to adorn himself, but because he was about to set up a king, and in the manner of a defense he wishes to instruct that man to be meek and gentle.

And consider the discernment of the prophet, or rather the loving-kindness of God.

For when he wished to turn them back, gathering together many grievous things, he spoke concerning the one who was to reign;

such as, that he would make their women bakers, their men shepherds, keepers of mules (for he went over the service of the kingdom with exactness);

but when he saw that they were restrained by none of these things, but were sick with an incurable disease, even so he spares them, and molds the king to be gentle.

For this reason he also brings him forward as a witness.

For no one was then pleading a lawsuit against him, nor accusing him that he should defend himself, but that he might make that man better, he said these things.

Wherefore he also added, tearing down his pride, 'If you and your king hearken, such and such good things shall be yours;

but if you do not hearken, all the opposite things.'

And Amos too said, 'I was no prophet, nor a prophet's son, but I was a herdsman scraping sycamore fruit.'

But he said it not exalting himself, but stopping the mouths of those who suspected him not to be a prophet, and that he might show that he does not deceive, nor speak of himself the things which he speaks.

And another again, showing this same thing, said:

'But truly I am filled with the strength of the Lord, in the Spirit and in power.'

And David too, when he was recounting the matters concerning the bear and the lion, spoke not to adorn himself, but building up something great and wonderful.

For since it was disbelieved that he, unarmed, who could not even bear weapons, would prevail over the barbarian, he was compelled to furnish proofs of his own valor.

And when he cut off the skirt of Saul's robe, it was not to make a display that he said the things he said, but repelling an evil suspicion, which they had scattered abroad against him, saying that he wished to kill him.

One must therefore everywhere seek out the reason.

For he who looks to the profit of his hearers, even if he praise himself, is worthy not only not to be blamed, but even to be crowned;

and if he keep silence then, he is worthy of blame.

Since David too, if he had then kept silence in the matter of Goliath, they would not have allowed him to go out to the battle-line, nor would he have set up that splendid trophy.

Wherefore indeed he says this being compelled, and not to his brethren but to the king;

for surely with them he would have been disbelieved;

for envy had stopped up their ears.

Wherefore, leaving those men, he converses with the one who did not yet envy him.

For envy is a terrible thing, terrible, and it persuades a man to despise even his own salvation.

Thus also Cain destroyed himself, and before him again the devil, who slew this man's father.

Thus Saul called forth an evil demon against his own soul;

and having called it forth, he again envied the physician.

He wished rather to perish than to see the one who had saved him in good repute.

What could be more grievous than this passion? One would not err in calling it an offspring of the devil;

and in the former case it is a fruit of vainglory, or rather even a root;

for both these evils are wont to build up one another.

So indeed then also Saul envied, when they said, 'David has smitten in his ten thousands';

than which what could be more unreasonable? For why, tell me, do you envy? Because so-and-so praised him? And yet you ought to have rejoiced;

and besides, you do not even know whether the praise be true.

And is it for this you grieve, that one who is not admirable was praised? Nay, one ought rather to pity him.

For if he be good, no one envies him when he is praised, but praises him along with those who commend him;

but if he be not such, why are you stung? why do you thrust the sword against yourself? Is it because he is admired by men? But by men who are today and tomorrow are not.

But is it because he enjoys glory? What glory, tell me? That concerning which the prophet says that it is the flower of the grass? Is it then for this you envy, that you do not bear burdens, nor carry about such loads of grass? But if for this reason he seems to you worthy of emulation, why not envy the woodcutters too, who bear burdens every day and enter into the city? For this load is nothing better than that, but even worse.

For the former only presses upon the body;

But this has also often greatly harmed the soul, and has furnished an anxiety greater than the pleasure.

For even if a man be esteemed in his speaking, he has a greater dread [envy?] than the praise brings him;

or rather, the one is brief, but the other is continual.

But is he esteemed in the presence of rulers? There too again there is envy and danger.

For what you feel toward him, this also do many others feel.

But is he praised without ceasing? This makes for a bitter servitude.

For he will not dare to do freely anything according to his own mind, lest he give offense to those who glorify him;

for his notoriety is grievous bonds to him.

So that the better known he is to a greater number, the more masters he has, and his servitude is intensified for him, since his lords appear everywhere.

And the household slave, when he is removed from the sight of his master, both breathes again and is with all liberty;

but this man everywhere falls in with masters;

for he is a slave of all who appear in the marketplace.

And even if some necessary matter presses upon him, he does not dare to venture into the marketplace unless his servants also follow, and his horse, and the rest of his pomp be marshalled together, lest his masters condemn him.

And even if he sees one of his true friends, he does not have the confidence to converse with him on equal terms;

for he fears his masters, lest they cast him down from his glory.

So that the more conspicuous he is, the more he is enslaved.

And if he suffers any of the unpleasant things, the insult is the more grievous, inasmuch as he has also more witnesses, and the matter seems to be undeserved.

And not only the insult, but also the calamity.

For indeed he has many who rejoice over him;

just as, on the other hand, even if he enjoys some good, he has the more who envy him, and cast an evil eye upon him, and are eager to pull him down.

Is this then a good, tell me? Is this glory? By no means;

but rather it is dishonor, and servitude, and bonds, and whatever else one might call burdensome.

But if even so the glory that comes from men is so alluring to you, and it greatly troubles you when so-and-so is applauded by many;

when you see him enjoying the applause, pass over in your reasoning to the age to come, and to the glory that is there;

and just as, hastening to escape a wild beast that is coming upon you, you enter a little house and shut the doors;

so also now take refuge in the life to come, and in that ineffable glory.

For thus you will both trample this glory underfoot, and easily lay hold of that other, and enjoy the true freedom, and the eternal good things;

which may it be for us all to attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and ever, and unto the ages of ages.