Homily
III.
2 Cor. i. 12
For our glorying is this, the testimony of our
conscience, that in simplicity and477
| 477 The rec. text has εἰλικρινείᾳ
θεοῦ. Chrysostom omits θεοῦ. |
sincerity, not in fleshly
wisdom, but in the grace of God, we behaved ourselves in the
world.
Here again he openeth
to us yet another ground of comfort, and that not small, yea
rather, exceeding great, and well fitted to upraise a mind
sinking478
under
perils. For seeing he had said,
God comforted us
479
, and
God
delivered us, and had ascribed all to His mercies and their
prayers, lest he should thus make the hearer supine, presuming on
God’s
mercy only and the prayers of others, he showeth that they
themselves
480
had
contributed not a little of their
481
own. And indeed he showed as much
even before, when he said, “For as the sufferings of
Christ
abound [in us,] so our consolation also aboundeth.”
(
ver. 5.) But here he is
speaking of a certain other good
work, properly their own
482
. What then
is this? That, saith he, in a conscience pure and without
guile
we behave ourselves every where in the
world: and this availeth
not a little to our encouragement and
comfort; yea, rather, not to
comfort merely, but even unto somewhat else
far greater than
comfort, even to our glorying. And this he said, teaching them
too not to sink down in their
afflictions, but, if so be they have
a pure conscience, even to be
proud of them; and at the same time
quietly though
483
gently
hitting at the false
Apostles. And as in the former
Epistle he
saith, “
Christ sent me to
preach the
Gospel, not in
wisdom of
words, lest the
Cross of
Christ should be made of none effect:”
(
1 Cor. i. 17.) and, “that your
faith
should not stand in the
wisdom of men, but in the
power of
God;”
(
ib.
ii. 5.) so here also,
“Not in
wisdom, but in the
grace of
Christ.”
And he hinted also something besides, by
employing the words, “not in wisdom,” that is, ‘not in
deceit,’ here too striking at the heathen discipline484
. “For
our glorying,” saith he, “is this, the
testimony of our
conscience;” that is, our conscience not having whereof to
condemn us, as if for
evil doings we were
persecuted. For though
we
suffer countless horrors, though from every quarter we be shot
at and in
peril, it is enough for our
comfort, yea rather not only
for
comfort, but even for our crowning, that our conscience is pure
and testifieth unto us that for no
evil-doing, but for that which
is well-pleasing to
God, we thus
suffer; for
virtue’s sake, for
heavenly
wisdom’s, for the
salvation of the many. Now that
previous consolation was from
God: but this was contributed by
themselves and from the
purity of their
life. Wherefore also he
calls it their glorying
485
, because it was the achievement of
their own
virtue. What then is this glorying and what doth our
conscience testify unto us? “That in
sincerity,” that is to
say, having no
deceitful thing, no
hypocrisy, no dissimulation, no
flattery, no ambush or
guile, nor any other such thing, but in all
frankness, in simplicity, in
truth, in a pure and unmalicious
spirit, in a guileless
mind, having nothing concealed, no festering
sore
486
. “Not in
fleshly
wisdom;” that is, not with
evil artifice, nor with
wickedness, nor with cleverness of words, nor with webs of
sophistries, for this he meaneth by ‘fleshly
wisdom:’ and
that whereupon they
487
greatly prided themselves, he
disclaims and thrusts aside: showing very
abundantly488
| 488 ἐκ
πολλοῦ τοῦ περιόντος. |
that this is
no worthy ground for glorying: and that not only he doth not
seek
it, but he even rejecteth and is
ashamed of it.
“But in the grace of God we behaved ourselves in
the world.”
What is, “in the grace of God?” Displaying the
wisdom that is from Him, the power from Him given unto us, by the
signs wrought, by overcoming sages, rhetoricians, philosophers,
kings, peoples, unlearned as we are and bringing with us nothing of
the wisdom that is without. No ordinary comfort and glorying,
however, was this, to be conscious to themselves that it was not
men’s power they had used; but that by Divine grace they had
achieved all success.
[“In the
world.489
| 489 These words are not found in the mss. though the commentary seems to require
them. If they are omitted, there is no stop. |
”] So not
in
Corinth only, but also in every part of the
world.
“And more abundantly to you-ward.” What
more abundantly to you-ward? “In the grace of God we behaved
ourselves.” For we showed both signs and wonders amongst you,
and greater strictness490
, and a
life unblameable; for he
calls these too the
grace of
God, ascribing his own good works also
unto it. For in
Corinth he even overleapt the
goal491
, making the
Gospel without charge, because he spared their
weakness.
Ver. 13. “For we write none other
things unto you, than what ye read or even acknowledge.”
For since he spoke great things of himself and
seemed to be bearing witness to himself, an odious thing, he again
appeals to them as witnesses of what he says. For, he saith, let
no one think that what I say is a boastful flourish of writing; for
we declare unto you what yourselves know; and that we lie not ye
more than all others can bear us witness. For, when ye read, ye
acknowledge that what ye know that we perform in our actions, this
we say also in our writings, and your testimony doth not contradict
our epistles; but the knowledge which ye had before of us is in
harmony with your reading.
Ver. 14. “As also ye did
acknowledge us in part.”
For your knowledge of us, he saith, is not
from hearsay but from actual experience. The words “in part”
he added from humility. For this is his wont, when necessity
constraineth him to say any highsounding thing, (for he never doth
so otherwise,) as desiring quickly to repress again the elation492
| 492 συστέγγειν τόν
ὄγκον. |
arising from
what he had said.
“And I hope ye will acknowledge even to the
end.”
[2.] Seest thou again how from the past he draws
pledges for the future; and not from the past only, but also from
the power of God? For he affirmed not absolutely, but cast the
whole upon God and his hope in Him.
“That we are your glorying, even as ye also
are our’s, in the day of our Lord Jesus Christ493
| 493 R.T. om. ‘our’ and ‘Christ.’ [R.V. omits
the latter. C.] |
.”
Here he cuts at the root494
of the
envy that his
speech might
occasion, by making them sharers and partners in the
glory of his
good works. ‘For these stick not with us, but pass over unto
you also, and again from you to us.’ For seeing he had extolled
himself, and produced
proof of the past and given
security for the
future
495
; lest his
hearers should reflect on him for talking proudly, or, as I have
said, be hurried to enviousness, he makes the rejoicing a common
one and declares that this
crown of
praises is theirs. For if, he
says, we have shown ourselves to be such, our
praise is your
glory: even as when ye also are approved, we
rejoice and
leap for
joy and are
crowned. Here also again he displays his great
humility by what he says. For he so levels his expressions, not
as a master discoursing to
disciples, but as a
disciple unto
fellow-
disciples of his own rank. And observe how he lifts them
on high and fills them with philosophy, sending them on to That
Day. For, he saith, tell me not of the present things, that is,
the reproaches, the revilings, the scoffings of the many, for the
things here are no great matter, neither the good nor the
painful;
nor the scoffings nor the
praises which come from men: but
remember, I
pray, that day of
fear and shuddering in the which all
things are
revealed. For then both we shall
glory in you, and ye
in us; when ye shall be seen to have such
teachers, who
teach no
doctrine of men nor
live in
wickedness nor give [men] any handle;
and we to have such
disciples, neither affected after the manner of
men nor shaken, but taking all things with readiness of
mind, and
unseduced by sophistries
496
| 496 μηδαμόθεν
παραλογιζομενους. |
from what side soever. For this
is plain even now to those that have understanding, but then to
all. So that even if we are
afflicted now, we have this, and that
no
light, consolation which the conscience affordeth now, and the
manifestation itself then. For now indeed our conscience knoweth
that we do all things by the
grace of
God, as ye also know and
shall know: but then, all men as well will
learn both our doings
and yours: and shall behold us
glorified through each other.
For that he may not appear himself alone to derive lustre from this
glorying, he gives to them also a cause of boasting, and leads them
away from their present
distresses. And as he did in respect to
the consolation when he said, “We are
comforted for your
sakes,” (
ver. 6.)
so he does here also, saying, ‘we
glory on your account, as ye
also on ours,’ every where making them partakers of every thing,
of his
comfort, his sufferings, his preservation. For this his
preservation he ascribes to their prayers. “For
God delivered
us,” he saith, “ye helping together by prayer.” In like
manner also he makes the gloryings common. For as in that place
he says, “Knowing that as ye are partakers of the sufferings, so
also of the consolation:” so here too, “we are your glorying,
as ye also are ours.”
Ver. 15. “And in this confidence I
was minded to come before unto you.”
What confidence? ‘In relying exceedingly on
you, glorying over you, being
your glorying, loving you exceedingly, being conscious to myself of
nothing evil, being confident that all is spiritual with us, and
having you as witnesses of this.’
“I was minded to come unto you, and by you to pass
into Macedonia.”
And yet he promised the contrary in his former
Epistle, saying thus: “Now I will come unto you when I shall
have passed through Macedonia: for I do pass through
Macedonia.” (1 Cor.
xvi. 5.) How is it then
that he here says the contrary? He doth not say the contrary:
away with the thought. For it is contrary indeed to what he
wrote, but not contrary to what he wished.
Wherefore also here he said not, ‘I wrote
that I would pass by you into Macedonia; but, ‘I was minded.’
‘For though I did not write on that wise,’ he says,
‘nevertheless I was greatly desirous, and ‘was minded,’ even
before, to have come unto you: so far was I from wishing to be
later than my promise that I would gladly have come before it.’
“That ye might have a second benefit497
.” What is, a second benefit?
‘That ye might have a double benefit, both that from my writings,
and that from my presence.’ By “benefit” he here means
pleasure498
.
Ver. 16, 17. “And by you to pass
into Macedonia, and to come again from Macedonia unto you, and of
you to be set forward on my journey unto Judæa. When I therefore
was thus499
| 499 Chrysostom, βουλόμενος.
Received text, βουλενόμενος. |
minded, did
I show
fickleness?”
[3.] Here in what follows, he directly does away
with the charge arising out of his delay and absence. For what he
says is of this nature. “I was minded to come unto you.”
‘Wherefore then did I not come? Is it as light-minded and
changeable?’ for this is, “did I show fickleness?” By no
means. But wherefore? “Because what things I purpose, I
purpose not according to the flesh.” What is, “not according
to the flesh?” I purpose not ‘carnally.’
Ver. 17. “That with me there
should be the yea yea and the nay nay.”
But still even this is obscure. What is it
then he says? The carnal man, that is, he that is rivetted to the
present things and is continually occupied in them, and is without
the sphere of the Spirit’s influence, has power to go every
where, and to wander whithersoever he will. But he that is the
servant of the Spirit, and is led, and led about by Him, cannot
everywhere be lord of his own purpose, having made it dependent
upon the authority thence given; but it so fares with him as if a
trusty servant, whose motions are always ruled by his lord’s
biddings and who has no power over himself nor is able to rest even
a little, should make some promise to his fellow-servants, and then
because his master would have it otherwise should fail to perform
his promise. This then is what he means by, “I purpose not
according to the flesh.” I am not beyond the Spirit’s
governance, nor have liberty to go where I will. For I am subject
to lordship and commands, the Comforter’s, and by His decrees I
am led, and led about. For this cause I was unable to come, for
it was not the Spirit’s will. As happened also frequently in
the Acts; for when he had purposed to come to one place, the Spirit
bade him go to another. So that it was not from lightness, that
is, fickleness in me that I came not, but that being subject to the
Spirit I obeyed Him. Didst mark again his accustomed logic?500
That by
which they thought to
prove that “he purposed according to the
flesh,” namely, the non-fulfilment of his
promise, he uses as the
special
proof that he purposed according to the Spirit, and that
the contrary had been purposing according to the
flesh. What
then? saith one: was it not with the Spirit that he
promised what
he did? By no means. For I have already said that
Paul did not
foreknow every thing that was to happen or was expedient. And it
is for this reason that he says in the former
Epistle, “that ye
may set me forward on my
journey whithersoever I go;”
(
1 Cor. xvi. 6.) entertaining this very
fear that after he had said, ‘into Judæa,’ he might be
compelled to go elsewhither; but now when his intention had been
frustrated, he says it, “And of you be set forward on my
journey
unto Judæa.” So much as was of
love, he
states, namely, the
coming to them; but that which had no reference to them, his going,
namely, from them into Judæa, he doth not add definitely. When
however he had been
proved wrong
501
, he afterwards says here boldly,
“toward Judæa.” And this too befel for good, lest any among
them should conceive of them (the
Apostles,
Acts xiv. 13.) more highly than they
deserved. For if in the face of these things they wished to
sacrifice bulls to them, upon what impiety would they not have
driven, had they not given many instances of human
weakness? And
why
marvel if he knew not all things that were to happen, seeing
that ofttimes he even in prayers knoweth not what is expedient.
“For,” saith he “we know not what we should
pray for as we ought.” And that he may not seem to be speaking
modestly, he not only saith this, but instances wherein he knew not
in prayers what was expedient. Wherein then was it? When he
entreated to be delivered from his trials, saying, “There was
given to me a thorn in the
flesh, a messenger of Satan to buffet me. Concerning this thing I
besought the Lord thrice. And he said unto me, My grace is
sufficient for thee: for My power is made perfect in
weakness.” (2 Cor.
xii. 7–9.) Seest thou
how he knew not to ask what was expedient, and so although he asked
often he obtained not.
Ver. 18. “But as God is
faithful, our word toward you was502
| 502 [The later critics have the present “is.”
C.] |
not yea and nay.”
He skillfully overturns a rising objection. For
one might say, If after having promised, thou hast put off coming,
and yea is not yea, and nay nay, with thee, but what thou sayest
now thou unsayest afterwards, as thou didst in the case of this
Journey: woe is unto us, if all this were the case in the
Preaching too. Now lest they should have these thoughts and be
troubled thereat, he says, “But as God is faithful, our word
toward you was not yea and nay.” This, saith he, was not the
case in the Preaching, but only in our travels and journeyings;
whereas whatever things we have said in our preaching, these abide
steadfast and unmoveable, (for he calleth his preaching here,
“word.”) Then he bringeth proof of this that cannot be
gainsaid, by referring all to God. What he saith is this; ‘the
promise of my coming was my own and I gave that promise from
myself: but the preaching is not my own, nor of man, but of God,
and what is of God it is impossible should lie.’ Whereupon also
he said, “God is faithful,” that is, “true.” ‘Mistrust
not then what is from Him, for there is nought of man in it.’
[4.] And seeing he had said “word,” he adds
what follows to explain what kind of word he means. Of what kind
then is it?
Ver. 19. “For the Son of God,”
saith he, “Who was preached among you by us, even by me, and
Silvanus, and Timothy, was not yea and nay.”
For on this account he brings before them the
company of the teachers also, as thence too giving credibility to
the testimony by those who taught, and not who heard it only. And
yet they were disciples; however in his modesty he counts them as
in the rank of teachers. But what is, “was not yea and
nay?” I have never, he saith, unsaid what before I said in the
Preaching. My discourse to you was not now this, now that. For
this is not of faith, but of an erring mind.
“But in Him was the yea.” That is, just as I
said, the word abideth unshaken and steadfast.”
Ver. 20. “For how many soever be
the promises of God,” in Him is the yea, and in Him the Amen,
unto the glory of God by us.”
What is this, “how many soever the promises
of God?” The Preaching promised many things; and these many
things they proffered and preached. For they discoursed of being
raised again, and of being taken up, and of incorruption, and of
those great rewards and unspeakable goods. As to these promises
then, he saith that they abide immoveable, and in them is no yea
and nay, that is, the things spoken were not now true, and now
false, as was the case about my being with you, but always true.
And first indeed he contends for the articles503
of the
faith, and the word
concerning
Christ, saying, “My word” and my
preaching, “was
not yea and nay;” next, for the
promises “for how many soever
be the
promises, of
God, in Him is the yea.” But if the things
He
promised are sure and He will certainly give them, much more is
He Himself and the word concerning Him, sure, and it can not be
said that He is now, and now is not, but He “always” is, and is
the same. But what is, “In Him is the yea, and the
Amen.”
He signifies that which shall certainly be. For in Him, not in
man, the
promises have their being and fulfilment.
Fear not,
therefore; for it is not man so that thou shouldest mistrust; but
it is
God Who both said and fulfilleth. “Unto the
glory of
God
through us.” What is, “unto [His]
glory through us?” He
fulfilleth them by us, that is, and
504
by His benefits towards us unto His
glory; for this is “for the
glory of
God.” But if they be for
the
glory of
God, they will certainly come to pass. For His own
glory He will not think little of, even did He think little of our
salvation. But as it is, He thinketh not little of our
salvation
either, both because He loveth
mankind exceedingly, and because our
salvation is bound up with His
glory from these things accruing.
So that if the
promises are for His
glory, our
salvation also will
certainly follow; to which also, in the
Epistle to the Ephesians,
he reverteth continually, saying, “to the maintenance of His
glory505
| 505 Rec. text, εἰς ἀπολύτρωσιν
τῆς περιποιήσεως, εὶς ἔπαινον τῆς δόξης αὐτού.
Chrys. εἰς περιποίησιν τῆς δ. ἀ. |
;”
(
Eph. i. 14.) and every where he layeth
down this, and shows the necessity of this result. And in this
regard he here saith, that His
promises lie not: for they not
only
save us, but also
glorify Him. Dwell not on this therefore
that they were
promised by us; and so doubt. For they are not
fulfilled by us, but by Him. Yea, and the
promises were by Him;
for we spoke not to you our own words, but His.
Ver. 21, 22. “Now He which stablisheth
us with you in Christ, and anointed us, is God; Who also sealed us,
and gave us the earnest of the Spirit in our hearts.”
Again, from the past He stablisheth the future. For if it is He that
establisheth us in Christ; (i.e., who suffereth us not to be shaken
from the faith which is in Christ;) and He that anointed us and
gave the Spirit in our hearts, how shall He not give us the future
things?
For if He gave the principles and the
foundations, and the root and the fount, (to wit, the true
knowledge of Him, the partaking of the Spirit,) how shall He not
give the things that come of these: for if for the sake of
these506
| 506 St. Chrysostom plainly means by “these,” not
what was last mentioned but what they are to lead to. There are
other instances in his writings of similar inaccuracies. |
those are
given, much more will he
507
| 507 The Ben. and other Editions insert some words,
“much more will He who gave these supply these also.” |
supply those. And if to such as
were
enemies he gave these, much more when now made
friends will He
“freely give” to them those. Wherefore He said not simply
“the Spirit,” but named “earnest,” that from this thou
mightest have a good
hope of the whole as well. For did He not
purpose to give the whole, He would never have chosen to give
“the earnest” and to waste it without object or result. And
observe
Paul’s candor. For why need I say, saith he, that the
truth of the
promises standeth not in us? The fact of your
standing unwavering and
fixed is not in us, but this too is of
God;
“for” saith he, “He who stablisheth us is
God.” It is not
we who strengthen you: for even we also need Him that
stablisheth. So then let none
imagine that the
Preaching is
hazardous in us. He hath undertaken the whole, He cared for the
whole.
And what is, “anointed,” and
“sealed?” Gave the Spirit by Whom He did both these things,
making at once prophets and priests and kings, for in old times
these three sorts were anointed. But we have now not one of these
dignities, but all three preeminently. For we are both to enjoy a
kingdom and are made priests by offering our bodies for a
sacrifice, (for, saith he, “present your members508
| 508 Rom. 12.
1. where the Rec. text
has σώματα, not μέλη, as St. Chrysos. reads. |
a living
sacrifice unto
God;) and withal we are constituted
prophets too:
for what things “
eye hath not seen, nor
ear heard,”
(
1 Cor. ii. 9.) these have been
revealed
unto us.
[5.] And in another way too we become
kings: if we have the mind to get dominion over our unruly
thoughts, for that such an one is a king and more than he who
weareth the diadem, I will now make plain to you. He hath many
armies, but we again have thoughts exceeding them in number; for it
is impossible to number the infinite multitude of the thoughts
within us. Nor is their multitude all that one is to consider,
but also that in this multitude of thoughts, there are many
generals, and colonels, and captains, and archers, and slingers.
What else makes a king? His apparel? But this one too is
arrayed in a better and braver robe, which neither doth moth devour
nor age impair. A crown too he hath of curious workmanship509
, that of
glory, that of the tender mercies of
God. For saith [the
Psalmist], “
Bless the
Lord, O my
soul, that crowneth thee with
pity and tender mercies.” (
Ps. ciii. 2;
4.) Again, that of
glory:
“For thou hast
crowned him with
glory and
honor.” (
Ps. viii. 6.) And “with
favor Thou
hast
crowned us with a
shield.” (
Ps. v. 12. LXX.) Again, that of
grace: “For thou shalt receive a
crown of
grace upon thy
head.” (
Prov. i.
9. LXX.) Seest
thou this
diadem of many wreaths, and surpassing the other in
grace. But let us institute anew and from the beginning a
stricter inquiry into the condition of these kings. That king
hath
dominion over his
guards, and issues orders to all, and all
obey and serve him; but here I show you greater
authority. For
the number here is as great or even greater: it remains to
inquire into their obedience. And bring me not forth those that
have ruled
amiss510
, since I too
bring those that have been driven from their
kingdom and
murdered
by their very body
guards. Let us then bring forth these
instances, but
seek for those of either
kind who have ordered well
their
kingdom. And do thou put forward whom thou wilt. I oppose
unto thee the
patriarch against all. For when he was commanded to
sacrifice his son, consider how many thoughts then rose up against
him. Nevertheless, he brought all under submission, and all
trembled before him more than before a king his
guards; and with a
look only he stilled them all and not one of them
dared so much as
mutter; but down they bowed and as unto a king gave place, one and
all, though much exasperated and exceeding relentless. For even
the heads of
spears raised upright by many
soldiers are not as
fearful as were then those fearful thoughts, armed not with
spears,
but what is harder
511
to deal with than many
spears, the
sympathy of
nature! Wherefore they had
power to pierce his
soul
more than sharpened
spear point. For never
spear could be so
sharp as were the goads of those thoughts, which, sharpened and
upraised from beneath, from his affections, were piercing through
and through the
mind of that
righteous man. For here there needs
time and purpose and a stroke and
pain, and then
death follows; but
there, there needed none of these, so much were the
wounds speedier
and acuter. But still though so many thoughts were then in arms
against him, there was a
deep calm, and they stood all in fair
array; adorning rather than daunting him. See him at least
stretching out the knife, and set forth as many as thou
wilt, kings,
emperors, Cæsars,
yet shalt thou tell of nought like this, have no like mien to point
to, so
noble, so worthy of the heavens. For that
righteous man
erected a trophy at that movement over the most arbitrary of
tyrannies. For nothing is so tyrannical as
nature; and find ten
thousand tyrannicides, one like this shalt thou never show us.
For it was the
triumph in that moment of an
angel, not a man. For
consider.
Nature was
dashed to the ground with all her
weapons,
with all her
host: and he stood with outstretched
hand, grasping
not a
crown, but a knife more glorious than any
crown, and the
throng of
angels applauded, and
God from
heaven proclaimed him
conquerer.
For seeing that his citizenship was in heaven,
thence also he received that proclamation. (Philip. iii. 20.) What could be more
glorious than this? rather, what trophy could ever be equal to
it? For if on occasion of a wrestler’s success, not a herald
below but the king above should have risen up and himself
proclaimed the Olympic Victor, would not this have seemed to him
more glorious than the crown, and have turned the gaze of the whole
theatre upon him? When then no mortal king, but God Himself, not
in this theatre but in the theatre of the universe, in the assembly
of the angels, the archangels, proclaimeth his name with uplifted
voice shouting from heaven, tell me what place shall we assign to
this holy man?
[6.] But if you will, let us listen too to the
voice itself. What then was the voice? “Abraham, Abraham, lay
not thy hand upon Isaac, neither do thou any thing unto him. For
now I know that thou fearest God, and hast not spared thy son, thy
well-beloved, for My sake.” (Gen. xxii. 11, 12.) What is this? He
that knoweth all things before they are, did He now know! And yet
even to man the Patriarch’s512
fear of
God was evident: so many
proofs had he given that his
heart was right toward
God513
| 513 τῆς περὶ τὸν Θεὸν
εῦνόιας. |
, as when He
said to him, “Get thee out of thy
country, and from thy
kindred;” (
Gen.
xii. 1.) when for His
sake and the
honor due to Him he relinquished to his sister’s son
his priority; when He
delivered him out of so great perils; when He
bade him go into Egypt, and on his
wife’s being taken from him,
he repined not, and more instances besides; and as I said, from
these things even man would have
learned the
Patriarch’s
fear of
God, much more than
God Who waiteth not for the acts to know the
end. And how too justified he him, if He knew not? For it is
written, “
Abraham believed, and it was
counted unto him for
righteousness.” (
Gen.
xv. 6;
Rom. iv. 3.)
What then means this, “Now I know?” The Syriac
hath, “Now thou hast made known;” that is, to men. For I knew
of old, even before all those commandments. And why, to men even,
“now?” for were not those acts enough to prove his mind was
right toward God? They were enough indeed, but this one so much
greater than them all that they appear nothing beside it. As
exalting then this good work and showing its superiority to all, He
so spake. For of things which exceed and surpass all that went
before, most men are wont to speak so: for instance, if one
receive from another a gift greater than any former one, he often
says, “Now I know that such an one loves me,” not hereby
meaning that he knew not in the time past, but as intending to
declare what is now given to be greater than all. So also God,
speaking after the manner of men, saith, “Now I know,”
intending only to mark the exceeding greatness of the exploit; not
that He “then” came to know either his fear or the greatness of
it. For when He saith, “Come, let Us go down and see,” (Gen. xi. 7; xviii. 21.) He saith it not as needing
to go down, (for He both filleth all things and knoweth all things
certainly,) but to teach us not to give sentence lightly. And
when He saith, “The Lord looked down from Heaven:” (Ps. xiv. 2.) it describeth His
perfect knowledge by a metaphor taken from men. So also here He
saith, “Now I know,” to declare this to be greater than all
which had preceded it. Of this itself too He furnisheth proof by
adding, “Because thou sparedst not thy son, thy well-beloved, for
My sake; He saith not “thy son” only, but yet more, “thy
well-beloved.” For it was not nature only, but also parental
fondness, which having both by natural disposition and by the great
goodness of his child, he yet dared in him to spurn514
. And if
about worthless
children parents are not easily indifferent, but
mourn even for them; when it is his son, his only-begotten, and his
well-
beloved, even
Isaac, and the
father himself is on the point of
immolating him; who can describe the excessiveness of such
philosophy? This exploit outshineth
thousands of diadems and
crowns innumerable. For the wearer of that
crown, both
death
ofttimes assaileth and annoyeth, and before
death,
assaults of
circumstances without number; but this
diadem shall no one have
strength to take from him that weareth it; no not even after
death;
neither of his own household, nor of
strangers. And let me point
you out the costliest
stone in this
diadem. For as a costly
stone, so this comes at the end and clasps it. What then is this?
the words, “for My sake?” for not herein is the
marvel, that he
spared not, but that it was “for His sake.”
Oh!
blessed right hand, of what a knife was it accounted worthy? oh!
wondrous knife, of what a right hand was it accounted worthy? Oh!
wondrous knife, for what a purpose was it prepared? to what an
office did it serve? to what a type did it minister? How was it
bloodied? how was it not bloodied? For I know not what to say, so
awful was that mystery. It touched not the neck of the child, nor
passed through the throat of that holy one: nor was crimsoned
with the blood of the righteous; rather it both touched, and passed
through, and was crimsoned, and was bathed in it, yet was not
bathed. Perchance I seem to you beside myself, uttering such
contradictions. For, in truth, I am beside myself, with the
thought of the wondrous deed of that righteous man; but I utter no
contradictions. For indeed the righteous man’s hand thrust it
in the throat of the lad, but God’s Hand suffered it not, so
thrust, to be stained with blood of the lad. For it was not
Abraham alone that held it back, but God also: and he by his
purpose gave the stroke, God by His voice restrained it. For the
same voice both armed and disarmed515
that right
hand, which, marshalled
under
God, as if under a
leader, performed all things at His beck,
and all were
ministered at His voice. For observe; He said,
“
Slay,” and straightway it was armed: He said, “
Slay
not,” and straightway it was disarmed: for every thing [before]
had been fully prepared.
And now God showed the soldier and general to
the whole world; this crowned victor to the theatre of the angels;
this priest, this king, crowned with that knife beyond a diadem,
this trophy-bearer, this champion, this conqueror without a
fight. For as if some general having a most valiant soldier,
should use his mastery of his weapons, his bearing, his ordered
movements516
to dismay
the
adversary; so also
God, by the purpose, the attitude, the
bearing only of that
righteous man, dismayed and routed the common
enemy of us all, the
Devil. For I deem that even he then shrunk
away aghast. But if any one say, ‘And why did he not
suffer
that right
hand to be
bathed, and then forthwith raise him up after
being sacrificed?’ Because
God might not accept such bloody
offerings; such a
table were that of avenging
demons. But here
two things were displayed, both the
loving kindness of the Master,
and the
faithfulness of the
servant. And before, indeed, he went
out from his
country: but then he abandoned even
nature.
Wherefore also he received his principal with
usury: and very
reasonably. For he chose to lose the name of
father, to show
himself a
faithful servant. Wherefore he became not a
father
only, but also a
priest; and because for
God’s sake he gave up
his own, therefore also did
God give him with these His own
besides. When then
enemies devise
mischief, He allows it to come
even to the
trial, and then works
miracles; as in the case of the
furnace and the
lions; (
Dan. iii. and vi.) but when Himself
biddeth, readiness
517
attained, He stayeth His bidding.
What then, I ask, was wanting further in this
noble deed? For did
Abraham foreknow what would happen? Did he bargain for the
mercy
of
God? For even though he were a
prophet, yet the
prophet
knoweth not all things. So the actual
sacrifice afterwards was
superfluous and unworthy of
God. And if it was fit he should
learn that
God was able to raise from the dead, by the
womb he had
learnt this much more marvellously, or rather he learnt it even
before that
proof, for he had
faith.
[7.] Do not then only admire this righteous
man, but also imitate him, and when thou seest him amid so great
uproar and surge of waves sailing as in a calm, take thou in hand
in like way the helm of obedience and fortitude. For look, pray,
not only at this that he built up the altar and the wood; but
remember too the voice of the lad, and reflect what hosts like snow
storms518
assaulted
him to dismay him, when he heard the lad say, “My
father, where
is the
lamb?” Bethink thee how many thoughts were then stirred
up armed not with
iron, but with
darts of
flame; and piercing into
and cutting him through on every side. If even now many, and
those not
parents, are broken down
519
, and would have wept, did they not
know the end: and many, I see, do
weep, though they know it; what
must it be thought he would feel, who
begat, who
nurtured him, in
old age had him, had him only, him such an one, who sees, who hears
him, and is presently about to
slay him? What intelligence in the
words! What
meekness in the
question! Who then is here at
work? The
Devil that he might set
nature in a
flame?
God
forbid! but
God, the more to
prove the golden
soul of the
righteous
man. For when indeed the
wife of Job speaks, a
Devil is at
work. For of such sort the
advice is. But this one uttereth
nothing blasphemous, but what is both very
devout and thoughtful;
and great the
grace that overspread the words, much the
honey that
dropped therefrom, flowing from a calm and
gentle soul. Even a
heart of
stone these words were enough to soften. But they turned
not aside, nay, shook not that adamant. Nor said he, ‘Why
callest thou him
father, who in a little while will not be thy
father, yea, who hath
already lost that title of
honor?’ And why doth the lad ask the
question? Not of impertinence merely, not of curiosity, but as
anxious about what was proposed. For he reflected that had his
father not meant to make him a partner in what was done, he would
not have left the
servants below, and taken him only with him.
For this reason, too, surely, it is that when they were alone, then
he asks him, when none heard what was said. So great was the
judgment of the lad. Are ye not all warmed towards him, both men
and
women? Doth not each one of you mentally infold and
kiss the
child, and
marvel at his
judgment; and venerate the
piety which,
when he was both bound and laid on the
wood, made him not be
dismayed nor struggle nor
accuse his
father as
mad; but he was even
bound and lifted up and laid upon it, and
endured all in
silence,
like a
lamb, yea, rather like the common
Lord of all. For of Him
he both
imitated the
gentleness, and kept to the type. For “He
was led like a
lamb to the
slaughter, and as a
sheep dumb before
his shearer.” (
Is.
liii. 7.) And yet
Isaac
spake; for his
Lord spake also. How
dumb then? This meaneth, he
spake nothing wilful or harsh, but all was sweet and mild, and the
words more than the
silence manifested his
gentleness. For
Christ
also said, “If I have spoken
evil, bear witness of the
evil; but
if well, why smitest thou Me?” (
John xviii. 23.) and manifested His
gentleness more than if He had held His
peace. And as this one
speaketh with his
father from the
altar, so too doth He from the
Cross, saying, “
Father,
forgive them, for they know not what they
do.” What then said the
Patriarch? (
ver. 8.) “
God will
provide
Himself a
lamb for a
burnt-offering, my son.” Either uses the
names of
nature; the former,
father; the latter, son; and on either
side arduous is the
war stirred up, and mighty the
storm, and yet
wreck no where: for
religion520
triumphed over all. Then after he
heard of
God, he spoke no further word nor was impertinently
curious521
. Of such
judgment was the
child even in the very bloom of
youth. Seest
thou the king, over how many
armies, in how many
battles which
beset him, he hath been victorious? For the
barbarians were not
so fearful to the city of
Jerusalem when they
assaulted her
oftentimes, as were to this man the thoughts on every side
besieging him: but still he overcame all. Wouldest thou see the
priest also? The instance is at
hand. For when thou hast seen
him with
fire and a knife; and standing over an
altar, what
doubtest thou after as to his
priesthood? But if thou wouldest
see the
sacrifice also, lo, here a twofold one. For he offered a
son, he offered also a ram, yea, more and above all, his own
will. And with the
blood of the
lamb he
consecrated his right
hand522
, with the
sacrifice of his son, his
soul. Thus was he
ordained a
priest, by
the
blood of his only-begotten, by the
sacrifice of a
lamb; for the
priests also were
consecrated by the
blood of the victims which
were offered to
God. Wouldest thou see the
prophet also? It is
written, “Your
father Abraham rejoiced to see My day, and he saw
it, and was
glad.” (
Levit. viii.;
John viii. 56.)
So also art thou thyself made king and priest and
prophet in the Laver; a king, having dashed to earth all the deeds
of wickedness and slain thy sins; a priest, in that thou offerest
thyself to God, having sacrificed thy body and being thyself slain
also, “for if we died with Him,” saith he, “we shall also
live with Him;” (2 Tim.
ii. 11.) a prophet,
knowing what shall be, and being inspired of God523
, and sealed
524
| 524 vid. Hom. iii. on Rom., comment on v. 11. p. 113.
Oxford Transl. |
. For as upon
soldiers a seal,
so is also the Spirit put upon the
faithful. And if thou
desert,
thou art manifest [by it] to all. For the
Jews had
circumcision
for a seal, but we, the earnest of the Spirit. Knowing then all
this, and considering our high
estate, let us exhibit a
life worthy
of the
grace525
, that we may
obtain also the
kingdom to come; which may we all obtain through
the
grace and
love towards men of our
Lord Jesus Christ, with Whom,
to the
Father, together with the
Holy Spirit, be
glory, power,
honor, now and for ever, and world without end. Amen.
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