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Homily
II.
2 Cor. i. 6, 7
Whether we be afflicted, it is for your comfort and
salvation, which worketh in the patient enduring of the same
sufferings which we also suffer: and our hope for you is
steadfast.
Having spoken of one,
and that the chief ground of comfort and consolation, namely,
having fellowship [by sufferings] with Christ: he layeth down as
second this which he now mentions, namely, that the salvation of
the disciples themselves was procured thereby. “Faint not,
therefore, he says, nor be confounded and afraid because we are
afflicted; for this same thing were rather a reason for your being
of good cheer: for had we not been afflicted, this had been the
ruin of you all.” How and wherein? For if through lack of
spirit381
and fear of
danger we had not preached unto you the word whereby ye learned the
true knowledge, your situation had been desperate. Seest thou
again the vehemence and earnest contention382
of Paul? The very things which
troubled them he uses for their comfort. For, saith he, the
greater the intensity of our persecutions, the greater should be
the increase of your good hope; because the more abundant also in
proportion is your salvation and consolation. For what hath equal
force of consolation with this of having obtained such good things
through the preaching. Then that he may not seem to be bringing383
the encomium
round to himself alone, see how he maketh them too to share these
praises. For to the words, “Whether we be afflicted, it is for
your comfort and salvation:” he adds, “which worketh in the
patient enduring of the same sufferings which we also suffer.”
(ver. 7.) Afterwards, indeed,
he states this more clearly, thus saying, “As ye are partakers of
the sufferings, so also are ye of the consolation;” but here also
meanwhile he alludes to it in the words, “the same sufferings,”
so making384
what he says
include them. For what he saith is this, “Your salvation is not
our work alone, but your own as well; for both we in preaching to
you the word endure affliction, and ye in receiving it endure the
very same; we to impart to you that which we received, ye to
receive what is imparted and not to let it go.” Now what
humility can compare with this, seeing that those who fell so far
short of him he raiseth to the same dignity of endurance? for he
saith, “Which worked in the enduring of the same sufferings;”
for not through believing only cometh your salvation, but also
through the suffering and enduring the same things with us. For
like as a pugilist385
is an object of admiration, when he
doth but show himself and is in good training and hath his skill
within himself, but when he is in action386
, enduring blows and striking his
adversary, then most of all shineth forth, because that then his
good training is most put in action387
, and the proof of his skill
evidently shown; so truly is your salvation also then more
especially put into action388
, that is, is displayed, increased,
heightened, when it hath endurance, when it suffereth and beareth
all things nobly. So then the work389
of salvation consisteth not in
doing evil, but in suffering evil. Moreover he saith not,
“which worketh,” but, “which is wrought390
| 390 οὐ τῆς ἐνεργούσης ἀλλὰ τῆς
ἐνεργουμένης. [Nearly all modern interpreters take the
participle in the middle sense (showing itself active) which is
represented in the Rev. Ver. C.] | ,” to show that together with
their own willingness of mind, grace also which wrought in them did
contribute much.
Ver. 7. “And our hope for
you is steadfast.” That is, though ye should suffer ills
innumerable, we are confident that ye will not turn round391
| 391 ὑμετέροις διωγμοῖς only. Ben. Ed. | , either upon
your own trials or upon our persecutions. For so far are we from
suspecting you of being confounded on account of our sufferings
that even when yourselves are in peril, we are then confident
concerning you.
[2.] Seest thou how great had been their advance
since the former Epistle? For he hath here witnessed of them far
greater things than of the Macedonians, whom throughout that
Epistle he extolleth and commendeth. For on their [the
Macedonians’] account he feared
and saith, “We sent,” unto you,
“Timothy…to establish you, and to comfort you concerning your
faith, that no man be moved by these afflictions, for yourselves
know that hereunto we are appointed.” (1 Thess. iii. 2, 3.) And again: “For this
cause when I could no longer forbear, I sent to know your faith,
lest by any means the tempter hath tempted you: and our labor
should be in vain.” (ver. 5.) But of these [the
Corinthians] he saith nothing of this kind, but quite the contrary,
“Our hope for you is steadfast.”
Ver. 6, 7. “Or whether we be
comforted, it is for your consolation and salvation. Knowing that
as ye are partakers of the sufferings, so also are ye of the
comfort.”
That for their sakes the Apostles were
afflicted, he showed when he said, “whether we be afflicted, it
is for your consolation and salvation:” he wishes also to show
that for their sakes also they were comforted. He said this
indeed even a little above, although somewhat generally392
, thus;
“Blessed be God, Who comforteth us in all our afflictions, that
we may be able to comfort them which are in any affliction.” He
repeats it here too in other words more clearly and more393
home to
their needs. “For whether we be comforted,” says he, “it is
for your comfort.” What he means is this; our comfort becometh
your refreshment, even though we should not comfort you by word.
If we be but a little refreshed, this availeth for encouragement to
you; and if we be ourselves comforted, this becometh your
comfort. For as ye consider our sufferings your own, so do ye
also make our comfort your own. For surely it cannot be that,
when ye share in worse fortune with us, ye will not share in the
better. If then ye share in everything, as in tribulation so in
comfort, ye will in no wise blame us for this delay and slowness in
coming, because that both for your sakes we are in tribulation and
for your sakes in comfort. For lest any should think this a hard
saying, “for your sakes we thus suffer,” he adds, “for your
sakes also we are comforted,” and “not we alone are in peril;
for ye also,” saith he, “are partakers of the same
sufferings.” Thus then, by admitting them to be partakers in
the perils and ascribing to them the cause of their own comfort, he
softeneth what he saith. If then we be beset by craft394
, be of good
cheer; we endure this that your faith may grow in strength. And
if we be comforted, glory395
in this also; for we enjoy this too
for your sakes, that thereby ye may receive some encouragement by
sharing in our joy. And that the comfort he here speaks of is
that which they396
enjoyed not
only from being comforted by themselves, (the Apostles) but also
from knowing them (the Apostles) to be at rest, hear him declaring
in what follows next, “Knowing that as ye are partakers of the
sufferings, so also are ye of the comfort.” For as when we
suffer persecution, ye are in distress as though yourselves so
suffering; so are we sure that when we are comforted, ye think the
enjoyment also your own. What more humble-minded than this
spirit? He who so greatly surpasseth in perils, calleth them
“partakers,” who endured no part of them whatever397
; whilst of
the comfort he ascribeth the whole cause to them, not to his own
labors.
[3.] Next, having spoken before only generally of
troubles, he now maketh mention of the place too where they (Ben.
he) endured them.
Ver. 8. “For we would not, Brethren, have you
ignorant concerning our affliction which befell us in Asia.”
“These things we speak,” saith he, “that ye
may not be ignorant of what befell us; for we wish, yea have
earnestly endeavored, that ye should know our affairs:” which
is a very high proof of love. Of this even in the former Epistle
he had before given notice, where he said, “For a great door and
effectual is opened to me at Ephesus, and there are many
adversaries.” (1 Cor.
xvi. 8, 9.) Putting
them then in mind of this, and recounting how much he suffered, he
saith, “I would not have you ignorant of our affliction which
befell us in Asia.” And in his Epistle to the Ephesians too he
said the same. For having sent Tychicus to them, he gives this as
the reason of his journey: whence he saith, “But that ye also
may know my affairs, and how I do, Tychicus, the beloved brother
and faithful minister in the Lord, shall make known to you all
things; whom I have sent unto you for this very purpose, that ye
may know our state, and that he may comfort your hearts.”
(Eph. vi. 21, 22.) And in other Epistles also
he doeth the very same. Nor is it superfluous, but even
exceedingly necessary: both because of his exceeding affection
for the disciples, and because of their continued trials; wherein
the knowledge of each other’s fortunes was a very great comfort;
so that if these were calamitous, they might be prepared both to be
energetic and to be safer against falling; or if these were good,
they might rejoice with them. He here, however, speaketh as well
of being delivered from trials as of being assaulted by them,
saying, “We were weighed down exceedingly, beyond our power.” Like a vessel
sinking398
under some
mighty burden. He may seem to have said, only one thing here
“exceedingly” and “beyond our power:” it is, however, not
one but two; for lest one should object, “What then? granting the
peril were exceeding, yet it was not great to you;” he added, it
both was great and surpassed our strength, yea, so surpassed it,
“That we despaired even of life.”
That is, we had no longer any expectation of
living. What David calleth “the gates of hell, the pangs” and
“the shadow of death,” this he expresseth by saying, “We
endured peril pregnant with certain death.”
Ver. 9.
“But we had the answer of death in ourselves, that we should not
trust in ourselves, but in God which raiseth the dead.”
What is this, “the answer of death?”399
| 399 [This is the rendering of ἀπόκριμα in the Revised Version,
but the American Committee prefer to retain “sentence” of the
common version, adding in the margin “Gr. answer.” But it
seems better to adhere to the view of the British Revisers, since
this is the natural meaning of the term, (Prof. Thayer in his
edition of Grimm gives no other), and besides, adds greatly to the
vivacity of the Apostle’s utterance. Again and again he was
compelled to ask the question what would be the end of the perils
by which he was surrounded, but the answer invariably was Death.
This being the case he was permanently driven out of any
self-trust, and compelled to rely upon God “who raiseth the
dead,” and who therefore could easily deliver his servants even
when at the point to die. It is true that there is no such thing
as implicit confidence in God until men renounce all confidence in
themselves.
There are different opinions as to
the nature of the terrible peril to which the Apostle was exposed
in Asia. Some have suggested the uproar in Ephesus mentioned in
Acts xix. 23–41, others a severe
illness, others a dangerous shipwreck, others (Rev. Jos. Waite in
Bible Commentary) his devouring anxiety about Corinthian
affairs. It does not seem necessary to be able to determine this
matter precisely. The probability is that he refers to trials of
different kinds, and especially to plots and attempts against his
life. He could hardly use stronger language than he does to set
forth the desperate straits in which he was. “Weighed down
exceedingly,” “beyond our power,” “we despaired even of
life.” Chrysostom well points out and enforces the lessons to
be drawn from the extraordinary experience of this eminent servant
of God. C.] | The vote,
the judgment, the expectation. For so spake our affairs; our
fortunes gave this answer, “We shall surely die.”
To be sure, this did not come to the proof,
but only as far as to our anticipations, and stopped there: for
the nature of our affairs did so declare, yet the power of God
allowed not the declaration to take effect, but permitted it to
happen only in our thought and in expectation: wherefore he
saith, “We had the answer of death in ourselves,” not in
fact.400
And
wherefore permitted He peril so great as to take away our hope and
cause us to despair? “That we should not trust in ourselves,”
saith he, “but in God.” These words Paul said, not that this
was his own temper. Away with such a thought, but as attuning401
the rest by
what he saith of himself, and in his great care to speak
modestly. Whence also further on he saith, “There was given to
me a thorn in the flesh, (meaning his trials,) lest I should be
exalted overmuch.” (2 Cor. xii. 7.) And yet God doth not say
that He permitted them for this, but for another reason. What
other? That His strength might be the more displayed; “For,”
saith he, “My grace is sufficient for thee, for My power is made
perfect in weakness.” (ver. 9.) But, as I said, he
no where forgetteth his own peculiar character, classing himself
with those who fall short exceedingly and stand in need of much
discipline and correction. For if one or two trials suffice to
sober even ordinary men, how should he who of all men had most
cultivated lowliness of mind his whole life long and had suffered
as no other man did, after so many years and a practice of wisdom402
worthy of
the heavens, be in need of this admonition? Whence it is plain
that here too, it is from modesty and to calm down those who
thought highly of themselves and boasted, that he thus speaks,
“That we should not trust in ourselves, but in God.”
[4.] And observe how he treateth them
tenderly403
here also.
For, saith he, these trials were permitted to come upon us for your
sakes; of so great price404
| 404 τοσούτου τιμᾶται
ὑμᾶς. | are ye in God’s sight; for
“whether we be afflicted,” saith he, “it is for your
consolation and salvation;” but they were “out of measure”
for our sake, lest we should be high minded. “For we were
weighed down exceedingly, beyond our power, that we should not
trust in ourselves, but in God that raiseth the dead.” He again
putteth them in mind of the doctrine of the Resurrection whereon he
said so much in the former Epistle, and confirmeth it from the
present circumstance; whence he added,
Ver. 10. “Who delivered us
out of so great deaths.405
| 405 τηλικούτων θανάτων. τηλικούτου
θανάτου, received text. | ”
He said not, “from so great dangers,” at once
showing the insupportable severity of the trials, and confirming
the doctrine I have mentioned. For whereas the Resurrection was a
thing future, he showeth that it happeneth every day: for when
[God] lifteth up again a man who is despaired of and hath been
brought to the very gates of Hades, He showeth none other thing
than a resurrection, snatching out of the very jaws of death him
that had fallen into them: whence in the case of those despaired
of and then restored either out of grievous sickness or
insupportable trials, it is an ordinary way of speaking to say, We
have seen a resurrection of the dead in his case.
Ver. 10, 11. “And we have set our hope
that He will also still deliver us; ye also helping together on our
behalf by your supplication, that for the gift bestowed upon us by
the means of many406
| 406 ἐν
πολλῷ προσώπῳ. (Rec. text, ἐκ πολλῶν προσώπων.) perhaps
“bestowed upon us as representing many.” See Hom. xli. §. 8.
on 1st Cor. and the note. | , thanks may
be given by many persons on our behalf.”
Since the words, “that we should not trust
in ourselves,” might seem to be a common charge and an accusation
that pointed to some amongst them; he softeneth407
again what he said, by calling
their prayers a great protection and at the same time showing that
[this] our life must be throughout a scene of conflict408
. For in
those words, “And we have set our hope that He will also still
deliver us,” he predicts a future sleet409
of many trials: but still no
where aught of being forsaken, but of succor again and support.
Then, lest on hearing that they were to be continually in perils
they should be cast down, he showed before the use of perils; for
instance, “that we should not trust in ourselves;” that is,
that he may keep us in continual humility, and that their salvation
may be wrought; and many other uses besides; the being partakers
with Christ; (“for,” saith he, “the sufferings of Christ
abound in us;”) the suffering for the faithful; (“for,” saith
he, “whether we be afflicted, it is for your comfort and
salvation;”) the superior lustre this last (i.e., their
salvation) should shine with410
| 410 διαλάμπειν μειζόνως.
vid. supra. | ; “which,” saith he,
“worketh” [in you] “in the patient enduring of the same
sufferings;” their being made hardy; and besides all these, that
of seeing the resurrection vividly portrayed before their eyes:
for, “He hath delivered us out of so great death;” being of an
earnest mind and ever looking unto Him, “for,” saith he, “we
have set our hope that he will deliver” us; its rivetting411
them to
prayers, for he saith, “ye also helping together on our behalf by
your supplication.” Thus having shown the gain of affliction
and then having made them energetic: he anointeth once more their
spirits [for the combat], and animates them to virtue by witnessing
great things of their prayers, for that to these God had granted412
| 412 The marginal reading of Savile, which Mr. Field has
received into his text, has been followed. Previous editions read
ἐχαρίσαντο. | Paul; as he
saith, “Ye helping together on our behalf by prayer.” But
what is this: “That for the gift bestowed upon us by means of
many413
| 413 Chrysostom reads ἐν πολλῷ προσώπῳ. See above, and on 1 Cor.
Hom. xli. 8. | , thanks may
be given by many on our behalf? He delivered us from those
deaths,” saith he, “ye also helping together by prayer;” that
is, praying all of you for us. For “the gift bestowed upon
us,” that is, our being saved, He was pleased to grant to you
all, in order that many persons might give Him thanks, because that
many also received the boon.
[5.] And this he said, at once to stir them
up to prayer for others, and to accustom them always to give thanks
to God for whatever befalleth others, showing that He too willeth
this exceedingly. For they that are careful to do both these for
others, will much more for themselves show an example of both.
And besides this, he both teacheth them humility and leadeth on to
more fervent love. For if he who was so high above them owneth
himself to have been saved by their prayers: and that to their
prayers himself414
| 414 Ben. αὐτῷ, that a gift
had been given him through their prayers by God. | had been
granted as a boon of God, think what their modesty and disposition
ought to have been. And observe, I pray you, this also; that even
if God doeth any thing in mercy, yet prayer doth mightily
contribute thereunto. For at the first he attributed his
salvation to His mercies; for “The God of mercies,” he says,
Himself “delivered us,” but here to the prayers also. For on
him too that owed the ten thousand talents He had mercy after that
he fell at His feet; (Matt. xviii. 24; 27.) although it is
written, that “being moved with compassion, He loosed him.”
And again to the “woman of Canaan,” it was after that long
attendance and importunity415
| 415 προσεδρείαν καὶ καρ
τερίαν. | of hers, (Matt. xv. 22.) that He finally granted the
healing of her daughter, even though of His mercy He healed her.
Hereby then we learn that even though we are to receive mercy, we
must first make ourselves worthy of the mercy; for though there be
mercy, yet it seeketh out those that are worthy. It will not come
upon all without distinction; those even who have no feeling; for
He saith, “I will have mercy on whom I have mercy, and I will
have compassion on whom I have compassion.” (Rom. ix. 15.) Observe at least
what he saith here, “Ye also helping together by prayer.” He
hath neither ascribed the whole of the good work to them lest he
should lift them up, nor yet deprived them of all share whatever in
it, in order to encourage them and animate their zeal, and bring
them together one to another. Whence also he said, “He also
granted to you my safety.” For ofttimes also God is abashed416
by a
multitude praying with one mind and mouth. Whence also He said to
the prophet, “And shall not I spare this city wherein dwell more
than six score thousand persons?” (Jonah iv. 11.) Then lest thou think He
respecteth the multitude only, He saith, “Though the number of
Israel be as the sand of the sea, a remnant shall be saved.”
(Isa. x. 22.) How then saved He the
Ninevites? Because in their case, there was not only a multitude, but a multitude and
virtue too. For each one “turned from” his “evil way.”
(Jonah iii. 10; iv.
11.) And besides, when
He saved them, He said that they discerned not “between their
right hand and their left hand:” whence it is plain that even
before, they sinned more out of simpleness than of wickedness: it
is plain too from their being converted, as they were, by hearing a
few words. But if their being six score thousand were of itself
enough to save them, what hindered even before this that they
should be saved? And why saith He not to the Prophet, And shall I
not spare this city which so turneth itself? but bringeth forward
the score thousands. He produceth this also as a reason over and
above. For that they had turned was known to the prophet, but he
knew not either their numbers or their simpleness. So by every
possible consideration he is desirous to soften them. For even
greatness of number hath power, when there is virtue withal. And
truly the Scripture elsewhere also showeth this plainly, where it
saith, “But prayer was made earnestly of the Church unto God for
him:” (Acts xii.
5.) and so great
power had it, even when the doors were shut and chains lay on him
and keepers were sleeping by on either side, that it led the
Apostle forth and delivered him from them all. But as where there
is virtue, greatness of number hath mighty power; so where
wickedness is, it profiteth nothing. For the Israelites of whom
He saith that the number of them was as the sand of the sea,
perished every one, and those too in the days of Noe were both
many, yea, numberless; and yet this profited them nothing. For
greatness of number hath no power of itself, but only as an
adjunct417
.
[6.] Let us then be diligent in coming
together in supplication; and let us pray for one another, as they
did for the Apostles. For [so] we both fulfil a commandment, and
are “anointed418
| 418 ἀλειφόμεθα. The metaphor is taken doubtless
from the games, but it seemed better to retain it, from its typical
connection with the graces of the Holy Spirit. | ” unto
love: (and when I say love, I speak of every good thing:) and
also learn419
| 419 “And let us learn.” Benedict. | to give
thanks with more earnestness: for they that give thanks for the
things of others, much more will they for their own. This also
was David wont to do, saying, “Magnify the Lord with me, and let
us exalt His name together;” (Ps. xxxiv. 3.) this the Apostle too
doth every where require. This let us too labor in; and let us
show forth unto all the beneficence of God that we may get
companions in the act of praise: for if when we have received any
good from men, by proclaiming it forth we make them the readier to
serve us: much more shall we, by telling abroad the benefits of
God, draw Him on to more good-will. And if when we have received
benefits of men we stir up others also to join us in the giving of
thanks, much more ought we to bring many unto God who may give
thanks for us. For if Paul who had so great confidence [toward
God] doth this, much more is it necessary for us to do it. Let us
then exhort the saints to give thanks for us; and let us do the
same ourselves for one another. To priests especially this good
work belongs, since it is an exceeding privilege420
. For drawing near, we first give
thanks for the whole world and the good things common [to all].
For even though the blessings of God be common, yet doth the common
preservation421
| 421 ἀλλὰ
καὶ σὺ ἐν τῷ κοινῷ ἐσώθης. | include
thine own; so that thou both owest common thanksgivings for thine
own peculiar422
blessing,
and for the common blessings shouldest of right render up thine own
peculiar423
praise:
for He lighted up the sun not for thee alone, but also for all in
common; but nevertheless thou for thy part hast it whole424
| 424 ἐν τῷ
μέρει τὸ ὅλον ἔχεις. | . For it
was made so large for the common good; and yet thou individually
seest it as large as all men have seen it; so that thou owest a
thanksgiving as great as all together; and thou oughtest to give
thanks for what all have in common and likewise for the virtue of
others; for on account of others, too, we receive many blessings:
for had there been found in Sodom ten righteous only, they had not
suffered what they did. So then let us give thanks also for the
confidence of others [toward God]. For this custom is an ancient
one, planted in the Church from the beginning. Thus Paul also
giveth thanks for the Romans, (Rom. i. 8.) for the Corinthians, (1 Cor. i. 4.) for the whole world, (1 Tim. ii. 1.) And tell
me not, “The good work is none of mine;” for though it be none
of thine, yet even so oughtest thou to give thanks that thy member
is such an one. And besides, by thy acclamation thou makest it
thine own, and sharest in the crown, and shalt thyself also receive
the gift. On this account it is that the laws of the Church425
| 425 See Bingham, Christian Antiqu. book
xiv. ch. 5. §. 3. Goar, pp. 70, and 161. | command
prayer also to be thus made, and that not for the faithful only,
but also for the Catechumens. For the law stirreth up the
faithful to make supplication for the uninitiated426
. For when the Deacon saith427
| 427 The whole Prayer for the Catechumens, as gathered
from the Homily, will stand thus. “Let us pray earnestly for
the Catechumens, That the all-pitying and merciful God would listen
to their prayers, that He would open the ears of their hearts and
instil into them the word of truth, that He would sow His fear in
them and confirm His faith in their minds, that He would unveil to
them the Gospel of righteousness, that He would grant to them a
godly mind, sound judgment, and virtuous manner of life;
continually to think those things which be His, to mind those
things which be His, to practise those things which be His, to be
occupied in His law day and night, to remember His commandments, to
keep His judgments.
“Let us beseech for them yet more
earnestly, That He would deliver them from every evil and
inordinate thing, from every devilish sin, and from every besetment
of the adversary, that He would count them worthy in due season of
the Regeneration of the Laver, of the remission of sins, of the
clothing of incorruption, that He would bless their comings in and
goings out, the whole course of their life, their houses and
households, that He would increase their children and bless them,
and bring them to full age, and teach them wisdom, that He would
direct all that is before them unto good.
“Stand up. Pray, ye Catechumens,
for the Angel of peace, that all that is before you may be
peaceful; pray that this day and all the days of your life be full
of peace, that your ends may be Christian; commend yourselves to
the living God and to His Christ.
“Bow ye the head. All respond
aloud, Amen.”
A similar Prayer for the
Catechumens, with a few variations, is found in the Apostolic
Constitutions, lib. viii. cap. 6. Mr. Field considers it to
be of later date than that given above.
“Pray, ye Catechumens, and all ye
faithful, pray for them in heart, saying, Lord have mercy. And
let the deacon speak for them according to his office, saying for
the Catechumens let us all beseech God.
“That the Good [God], the Lover of
men, would favorably hearken to their supplications and prayers,
and accepting their suppliant addresses would help them, and grant
unto them the requests of their hearts as may be expedient for
them, and would reveal unto them the Gospel of his Christ, would
enlighten them, and give them understanding, would instruct them in
the knowledge of God, would teach them His ordinances and
judgments, implant in them His pure and saving fear, would open the
ears of their hearts to be occupied in His law day and night, and
confirm them in godliness, would unite them to, and enrol them in
His holy flock counting them worthy of the Laver of Regeneration,
the clothing of incorruption, the true life, and would deliver them
from all ungodliness, and give none occasion to the enemy* against
them, but cleanse them from all filthiness of flesh and spirit, and
dwell and walk in them by His Christ, would bless their comings in
and goings out, and direct for them all that is before them unto
good.
“Let us again earnestly supplicate
for them:
“That obtaining remission of their
offences by the initiation, they may be counted worthy of the holy
mysteries, and of constant communion with the saints.
“Stand up; ye Catechumens. Pray
for the peace of God through His Christ, that this day, and all the
time of your life, may be peaceful, and without sin, that your ends
may be Christian, God merciful and favorable; pray for remission of
offences; commend yourselves unto the only unbegotten God through
His Christ.
“Bow, and receive the
blessing.”
*ἀλλοτρίῳ, literally, the Alien. The word
seems to be used in Diodorus and Polybius for hostile,
inimical. | , “Let us
pray earnestly for the Catechumens,” he doth no other
than excite the whole multitude of the faithful to pray for them;
although the Catechumens are as yet aliens. For they are not yet
of the Body of Christ, they have not yet partaken of the Mysteries,
but are still divided from the spiritual flock. But if we ought
to intercede for these, much more for our own members. And even
therefore he saith, “earnestly let us pray,” that thou
shouldest not disown them as aliens, that thou shouldest not
disregard them as strangers. For as yet they have not the
appointed428
prayer,
which Christ brought in; as yet they have not confidence, but have
need of others’ aid who have been initiated. For without the
king’s courts they stand, far from the sacred precincts429
. Therefore
they are even driven away whilst those awful prayers are being
offered. Therefore also he exhorteth thee to pray for them that
they may become members of thee, that they may be no longer
strangers and aliens. For the words, “Let us pray,” are not
addressed to the priests alone, but also to those that make up the
people: for when he saith, “Let us stand in order430
: let us
pray;” he exhorteth all to the prayer.
[7.] Then beginning the prayer, he saith,
“That the all-pitying and merciful God would listen to their
prayers.” For that thou mayest not say, What shall we pray?
they are aliens, not yet united [to the body]. Whereby can I
constrain431
the regard
of God? Whence can I prevail with Him to impart unto them mercy
and forgiveness? That thou mayest not be perplexed with such
questions as these, see how he disentangleth thy perplexity,
saying, “that the all-pitying and merciful God.” Heardest
thou? “All-pitying God.” Be perplexed no more. For the
All-pitying pitieth all, both sinners and friends. Say not then,
“How shall I approach Him for them?” Himself will listen to
their prayers. And the Catechumens’ prayer, what can it be but
that they may not remain Catechumens? Next, he suggesteth also
the manner of the prayer. And what is this? “That He would
open the ears of their hearts;” for they are as yet shut and
stopped up. “Ears,” he saith, not these which be outward, but
those of the understanding, “so as to hear ‘the things which
eye hath not seen, nor ear heard, neither have entered432
into the
heart of man.’” (1 Cor. ii. 9; Is. liv. 4.) For they have not heard
the untold mysteries; but they stand somewhere at a distance and
far off from them; and even if they should hear, they know not what
is said; for those [mysteries] need much understanding, not hearing
only: and the inward ears as yet they have not: wherefore also
he next invoketh for them a Prophet’s gift, for the Prophet spoke
on this wise; “God giveth me the tongue of instruction, that I
should know how to speak a word in season; for He opened my mouth;
He gave to me betimes in the morning; He granted me a hearing
ear.” (Is. i. 4. Sept.) For as the
Prophets heard otherwise than the many, so also do the faithful
than the Catechumens. Hereby the Catechumen also is taught not to
learn to hear these things of men, (for He saith, “Call no man
master upon the earth433
, but from above, from heaven,
“For they shall be all taught of God.” (Is. liv.
13.)
Wherefore he says, “And instil434
into them
the word of truth,” so that it may be inwardly learned435
; for as yet
they know not the word of truth as they ought to know. “That He
would sow His fear in them.” But this is not enough; for
“some fell by the wayside, and some upon the rock.” But we
ask not thus; but as on
rich soil the plough openeth the furrows,
so we pray it may be here also, that having the fallow ground of
their minds436
| 436 νεωθέντας ἐν τῷ βάθει τῆς
διανοίας. | tilled deep,
they may receive what is dropped upon them and accurately retain
everything they have heard. Whence also he adds, “And confirm
His faith in their minds;” that is, that it may not lie on the
surface, but strike its root deep downwards. “That He would
unveil to them the Gospel of Righteousness.” He showeth that
the veil is two-fold, partly that the eyes of their understanding
were shut, partly that the Gospel was hidden from them. Whence he
said a little above, “that He would open the ears of their
hearts,” and here, “that he would unveil unto them the Gospel
of Righteousness;” that is, both that He would render them wise
and apt for receiving437
seed, and that He would teach them
and drop the seed into them; for though they should be apt, yet if
God reveal not, this profiteth nothing; and if God should unveil
but they receive not, there resulteth like unprofitableness.
Therefore we ask for both: that He would both open their hearts
and unveil the Gospel. For neither if kingly ornaments lie
underneath a veil, will it profit at all that the eyes be looking;
nor yet that they be laid bare, if the eyes be not waking438
. But both
will be granted, if first they439
| 439 i.e., the Catechumens. | themselves desire it. But what
then is “the Gospel of Righteousness?” That which maketh
righteous. By these words he leadeth them to the desire of
Baptism, showing that the Gospel is for the working440
not only of
the remission of sins, but also of righteousness.
[8.] “That He would grant to them a godly
mind, sound judgment, and virtuous manner of life441
| 441 νοῦν ἔνθεον, σώφρονα λογισμὸν
καί ἐνάρετον πολιτείαν. It is obvious that “godly”
does not come up to the meaning of the original ἔνθεος, “into which God is
inspired,” see below. | .” Let such of the faithful
attend as are rivetted442
to the things of [this] life. For
if we are bidden to ask these things for the uninitiated: think
in what things we ought to be occupied who ask these things for
others. For the manner of life ought to keep pace with443
the
Gospel. Whence surely also the order of the prayer444
shifts from
the doctrines [of the Gospel] to the deportment: for to the
words, “that He would unveil to them the Gospel of
Righteousness;” it hath added, “that He would give unto them a
Godly mind.” And what is this “Godly?” That God may dwell
in it. For He saith, “I will dwell in them, and walk in
them;” (Lev.
xxvi. 12.) for when the
mind is become righteous, when it hath put off its sins, it
becometh God’s dwelling. (Rom. vi. 16.) But when God indwelleth,
nothing of man will be left. And thus doth the mind become Godly,
speaking every word from Him, even as in truth an house of God
dwelling in it. Surely then the filthy in speech hath not a Godly
mind, nor he who delighteth in jesting and laughter.
“Sound judgment.” And what can it be to
have “a sound judgment?” To enjoy the health that pertaineth
to the soul: for he that is held down by wicked lusts and
dazzled445
with present
things, never can be sound, that is, healthy. But as one who is
diseased lusteth even after things which are unfit for him, so also
doth he. “And a virtuous mode of life,” for the doctrines
need a mode of life [answerable]. Attend to this, ye who come to
baptism at the close of life, for we indeed pray that after baptism
ye may have also this deportment, but thou art seeking and doing
thy utmost to depart without it. For, what though thou be
justified446
: yet is it
of faith only. But we pray that thou shouldest have as well the
confidence that cometh of good works.
“Continually to think those things which be
His, to mind those things which be His, to practise447
those things
which be His:” for we ask not to have sound judgment and
virtuous deportment for one day only, or for two or three, but
through the whole tenor and period448
| 448 τοῦ βίου καὶ τῆς
ζωῆς. | of our life; and as the foundation
of all good things, “to mind those things which be His.” For
the many “seek their own, not the things which are Jesus
Christ’s.” (Philip. ii. 21.) How then might this
be? (For besides prayer, need is that we contribute also our own
endeavors.) If we be449
occupied in His law day and
night. Whence he goeth on to ask this also, “to be occupied in
His law;” and as he said above, “continually,” so here “day
and night.” Wherefore I even blush for these who scarce once in
the year are seen in church. For what excuse can they have who
are bidden not simply “day and night” to commune with the law
but “to be occupied in,” that is, to be for ever holding
converse with it450
, and yet
scarce do so for the smallest fraction of their life?
“To remember His commandments, to keep His
judgments.” Seest thou what an excellent chain is here? and how
each link hangs by the next compacted with more strength and beauty
than any chain of gold? For having asked for a Godly mind, he
telleth whereby this may be produced. Whereby? By continually
practising451
it. And
how might this be brought about?
By constantly giving heed to the Law. And
how might men be persuaded to this? If they should keep His
Commandments: yea rather, from giving heed to the law cometh also
the keeping His Commandments; as likewise from minding the things
which be His and from having a Godly mind, cometh the practising
the things which be His. For each of the things mentioned
jointly452
procureth
and is procured by the next, both linking it and being linked by
it.
[9.] “Let us beseech for them yet more
earnestly.” For since by length of speaking the soul useth to
grow drowsy, he again arouseth it up, for he purposeth to ask again
certain great and lofty things. Wherefore he saith, “Let us
beseech for them yet more earnestly.” And what is this?
“That He would deliver them from every evil and inordinate453
thing.”
Here we ask for them that they may not enter into temptation, but
be delivered from every snare, a deliverance as well bodily as
spiritual454
| 454 The Benedictine Ed. reads σωματικῶν τε ὁμοῦ καὶ πνευματικῶν, every snare both
bodily and spiritual. | . Wherefore
also he goeth on to say, “from every devilish sin and from
every455
besetment of
the adversary,” meaning, temptations and sins. For sin doth
easily beset, taking its stand on every side, before, behind, and
so casting down. For, after telling us what ought to be done by
us, namely, to be occupied in His law, to remember His
Commandments, to keep His judgments, he assures us next that not
even is this enough, except Himself stand by and succor. For,
“Except the Lord build the house, they labor in vain that build
it;” (Ps. cxxvii.
1.) and especially
in the case of those who are yet exposed to the devil and are under
his dominion. And ye that are initiated know this well. For
call to mind, for instance, those words wherein ye renounced456
| 456 See Bingham, Antiq. l. xi. c. 8. §.
2. &c. | his
usurped457
rule, and
bent the knee and deserted to The King, and uttered those awful458
words
whereby we are taught in nothing whatever to obey him. But he
calleth him adversary and accuser, because he both accuseth God to
man and us to God, and us again one to another. For at one time
he accused Job to God, saying, “Doth Job serve the Lord for
nought?” (Job i.
9. LXX. ver. 16.) at
another time God to Job, “Fire came down from heaven.” And
again, God to Adam, (Gen.
iii. 5.) when He
said their eyes would be opened. And to many men at this day,
saying, that God taketh no care for the visible order of things,
but hath delegated your affairs to demons459
. And to many of the Jews he
accused Christ, calling Him a deceiver and a sorcerer. But
perchance some one wisheth to hear in what manner he worketh.
When he findeth not a godly mind, findeth not a sound
understanding, then, as into a soul left empty, he leads his revel
thither460
| 460 ὡς εἰς ἐρήμην κωμάζει
ψυχήν. This clause is inserted from Mr. Field’s
text, who gives the authority of three
mss. | ; when one
remembereth not the commandments of God nor keepeth His judgments,
then he taketh him captive and departeth. Had Adam, for instance,
remembered the commandment which said, “Of every tree thou mayest
eat:” (Gen. ii.
16.) had he kept
the judgment which said, “In the day in which ye eat thereof,
then461
shall ye
surely die;” it had not fared with him as it did.
“That He would count them worthy in due
season of the regeneration of the laver, of the remission of
sins.” For we ask some things to come now, some to come
hereafter; and we expound the doctrine462
of the laver, and in asking
instruct them to know its power. For what is said thenceforth
familiarizes them to know already that what is there done is a
regeneration, and that we are born again of the waters, just as of
the womb; that they say not after Nicodemus, “How463
| 463 John iii.
4. rec. text, ἂνθρωπος, not τις, also δεύτερον,
not ἂνωθεν. | can one be
born when he is old! Can he enter into his mother’s womb, and
be born again?” Then, because he had spoken of “remission of
sins,” he confirmeth this by the words next following, “of the
clothing of incorruption;” for he that putteth on sonship plainly
becometh incorruptible. But what is that “in due season?”
When any is well disposed, when any cometh thereunto with
earnestness and faith; for this is the “due season” of the
believer.
[10.] “That He would bless their coming in
and their going out, the whole course of their life.” Here they
are directed to ask even for some bodily good, as being yet
somewhat weak. “Their houses and their households,” that is,
if they have servants or kinsfolk or any others belonging to
them. For these were the rewards of the old Covenant; and nothing
then was feared so much as widowhood, childlessness, untimely
mournings, to be visited with famine, to have their affairs go on
unprosperously. And hence it is, that he alloweth these also
fondly464
to linger
over petitions rather material465
, making them mount by little and
little to higher things. For so too doth Christ; so too doth
Paul, making mention of the ancient blessings: Christ, when He
saith, “Blessed are the meek, for they shall inherit the
earth;” Paul, when he saith,
“Honor thy father and thy mother.…and
thou shalt live long on the earth.” “That He would increase
their children and bless them, and bring them to full age, and
teach466
them
wisdom.” Here again is both a bodily and spiritual thing, as
for persons yet but too much babes in disposition. Then what
follows is altogether spiritual, “that He would direct all that
is before them467
unto
good;” for he saith not simply, “all that is before them,”
but, “all that is before them unto good.” For often a journey
is before a man, but it is not good; or some other such thing,
which is not profitable. Hereby they are taught in every thing to
give thanks to God, as happening for good. After all this, he
bids them stand up during what follows. For having before cast
them to the ground, when they have asked what they have asked and
have been filled with confidence, now the word468
given raiseth them up, and biddeth
them during what follows engage for themselves also in supplication
to God. For part we say ourselves, and part we permit them to
say, now opening unto them the door of prayer, (exactly as we first
teach children [what to say], and then bid them say it of
themselves,) saying, “Pray ye, Catechumens, for the angel of
peace;” for there is an angel that punisheth, as when He saith,
“A band of evil angels,” (Ps. lxxviii. 49.) there is that destroyeth.
Wherefore we bid them ask for the angel of peace, teaching them to
seek that which is the bond of all good things, peace; so that they
may be delivered from all fightings, all wars, all seditions.
“That all that is before you may be peaceful;” for even if a
thing be burdensome, if a man have peace, it is light. Wherefore
Christ also said, “My peace I give unto you” (John xiv. 27.) for the devil hath no
weapon so strong as fighting, and enmity, and war. “Pray that
this day and all the days of your life be full469
of peace.” Seest thou how he
again insisteth that the whole life be passed in virtue? “That
your ends be Christian;” your highest good, the honorable and the
expedient470
| 470 Some include the words τὸ καλὸν
και τὸ συμφέρον in the form of prayer. | ; for what is
not honorable is not expedient either. For our idea of the nature
of expediency is different from that of the many. “Commend
yourselves to the living God and to His Christ;” for as yet we
trust them not to pray for others, but it is sufficient471
to be able
to pray for themselves.
Seest thou the completeness of this prayer,
both in regard of doctrine and of behavior? for when we have
mentioned the Gospel and the clothing of incorruption and the Laver
of Regeneration, we have mentioned all the doctrines: when again
we spoke of a Godly mind, a sound understanding, and the rest of
what we said, we suggested472
the mode of life. Then we bid
them473
| 473 The same direction was also given to the
Energumeni. See de Incomprehens. Nat. Hom. 3. §. 7. and
4. §. 4. | bow their
heads; regarding it as a proof of their prayers being heard that
God blessed them. For surely it is not a man that blesseth; but
by means of his hand and his tongue we bring unto the King Himself
the heads of those that are present. And all together shout the
“Amen.”
Now why have I said all this? To teach you
that we ought to seek the things of others, that the faithful may
not think it no concern of theirs when these things are said. For
not to the walls surely doth the Deacon say, “Let us pray for the
Catechumens.” But some are so without understanding, so stupid,
so depraved474
, as to stand
and talk not only during the time of the Catechumens, but also
during the time of the faithful. Hence all is perverted; hence
all is utterly lost: for at the very time when we ought most to
propitiate God, we go away having provoked Him. So again in [the
prayers of] the faithful475
, we are bidden to approach the God
that loveth men, for Bishops, for Priests, for Kings, for those in
authority, for earth and sea, for the seasons476
, for the whole world. When then
we who ought to have such boldness as to pray for others, are
scarce awake even whilst praying for ourselves, how can we excuse
ourselves? how find pardon? Wherefore I beseech you that laying
all this to heart, ye would know the time of prayer, and be lifted
up and disengaged from earth, and touch the vault itself of heaven;
so that we may have power to make God propitious and obtain the
good things promised, whereunto may we all attain, through the
grace and love towards men of our Lord Jesus Christ; with Whom unto
the Father, together with the Holy Ghost, be glory, might, honor,
now and for ever, and world without end. Amen.E.C.F. INDEX & SEARCH
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