Homily IX.
2 Cor. iv. 8, 9
We are pressed on every side, yet not straitened;
perplexed, yet not unto despair; pursued, yet not forsaken.
He still dwells upon
proving that the whole work is to be ascribed to the power of God,
repressing the highmindedness of those that glory in themselves.
‘For not this only,’ saith he, ‘is marvelous, that we keep
this treasure in earthen vessels, but that even when enduring ten
thousand hardships, and battered620
| 620 περικρουόμενοι, a term
especially used of striking upon vessels, to sound them. |
on every side, we [still]
preserve
and lose it not. Yet though there were a
vessel of adamant, it
would neither have been
strong enough to carry so vast a
treasure,
nor have sufficed against so many machinations; yet, as it is, it
both bears it and
suffers no harm, through
God’s
grace.’ For,
“we are pressed on every side,” saith he, “but not
straitened.” What is, “on every side?”
‘In respect of our foes, in respect of our
friends, in respect of necessaries, in respect of other needs, by
them which be hostile, by them of our own household.’ “Yet
not straitened.” And see how he speaks contrarieties, that
thence also he may show the strength of God. For, “we are
pressed on every side, yet not straitened,” saith he;
“perplexed, yet not unto despair;” that is, ‘we do not quite
fall off. For we are often, indeed, wrong in our calculations621
| 621 ἁλογούμεθα. The Ben. Ed. has ἁλγοῦμεν in
defiance of mss. |
, and miss
our aim, yet not so as to fall away from what is set before us:
for these things are permitted by
God for our
discipline, not for
our defeat.’
Ver. 9. “Pursued, yet not
forsaken; smitten down, yet not destroyed.” For these trials do
indeed befal, but not the consequences of the trials. And this
indeed through the power and Grace of God. In other places indeed
he says that these things were permitted in order both to their
own622
humble-mindedness, and to the
safety of others: for “that I
should not be exalted overmuch, there was given to me a
thorn,”
(
2 Cor. xii. 7;
ib. 6.) he says: and again,
“Lest any man should account of me above that which he seeth me
to be, or heareth from me;” and in another place again, “that
we should not
trust in ourselves:” (
2 Cor. i. 9.) here, however, that the
power of
God might be manifested. Seest thou how great the
gain
of his
trials? For it both showed the
power of
God, and more
disclosed His
grace. For, saith He, “My
grace is sufficient for
thee.” (
2 Cor. xii.
9.) It also
anointed
them unto
lowliness of
mind, and prepared them for keeping down the
rest, and made them to be more hardy. “For
patience,” saith
he, “worketh
probation, and
probation hope.” (
Rom. v. 4.) For they who had
fallen into ten
thousand dangers and through the
hope they had in
God had been
recovered623
, were taught to hold by it more and
more in all things.
Ver. 10. “Always bearing about in
the body the dying of the Lord Jesus, that the life also of Jesus
may be manifested in our body.”
And what is the “dying of the Lord Jesus,” which
they bare about? Their daily deaths by which also the
resurrection was showed. ‘For if any believe not,’ he says,
‘that Jesus died and rose again, beholding us every day die and
rise again, let him believe henceforward in the resurrection.’
Seest thou how he has discovered yet another reason for the
trials? What then is this reason? “That his life also may be
manifested in our body.” He says, ‘by snatching us out of the
perils. So that this which seems a mark of weakness and
destitution, this, [I say,] proclaims His resurrection. For His
power had not so appeared in our suffering no unpleasantness, as it
is now shown in our suffering indeed, but without being
overcome.’
Ver. 11. “For we which live
are also624
| 624 So Chrysostom: Rec. text “always,” [which is
correct. C.] Just below he inserts, as will be seen, “in
us,” [without authority. C.] |
delivered
unto
death for
Jesus’ sake, that the
life also of
Jesus may be
manifested in us in our
mortal flesh.”
For every where
when he has said any thing obscure, he interprets himself again.
So he has done here also, giving a clear interpretation of this
which I have cited. ‘For therefore, “we are delivered,”’
he says, ‘in other words, we bear about His dying that the power
of His life may be made manifest, who permitteth not mortal flesh,
though undergoing so great sufferings, to be overcome by the
snowstorm of these calamities.’ And it may be taken too in
another way. How? As he says in another place, “If we die
with him, we shall also live with Him.” (2 Tim. ii. 11.) ‘For as we endure His
dying now, and choose whilst living to die for His sake: so also
will he choose, when we are dead, to beget us then unto life. For
if we from life come into death, He also will from death lead us by
the hand into life.’
Ver. 12. “So then death worketh in
us, but life in you.”
Speaking no more of death in the strict
sense625
| 625 Literally, the death. |
, but of
trials and of
rest. ‘For we indeed,’ he says, ‘are in
perils and
trials, but ye in
rest; reaping the
life which is the
fruit of these perils. And we indeed
endure the
dangerous, but ye
enjoy the good things; for ye undergo not so great
trials.’
[2.] Ver. 13. “But having the
same spirit of faith, according to that which is written, I
believed, and therefore did I speak; we also believe, and therefore
also we speak; that626
| 626 Knowing that &c. Rec. Text [which is
well sustained. C.] |
He which
raised up the
Lord Jesus,
shall raise up us also by
Jesus.” (
Ps. cxvi. 10.)
He has reminded us of a Psalm which abounds in
heavenly wisdom627
, and is
especially fitted to encourage
628
in
dangers. For this saying that
just man uttered when he was in great
dangers, and from which there
was no other possibility of recovery than by the aid of
God.
Since then
kindred circumstances are most effective in comforting,
therefore he says, “having the same Spirit;” that is, ‘by the
same succor by which he was
saved, we also are
saved; by the Spirit
through which he spake, we also speak.’ Whence he shows, that
between the New and Old
Covenants great harmony exists, and that
the same Spirit
wrought in either; and that not we alone are in
dangers, but all those of old were so too; and that we must find a
remedy
629
through
faith and
hope, and not
seek at once to be
released from what is
laid upon us. For having showed by arguments the resurrection and
the
life, and that the
danger was not a mark of helplessness or
destitution; he thenceforward brings in
faith also, and to it
commits the whole. But still of this also, he furnishes a
proof,
the resurrection, namely, of
Christ, saying, “we also believe,
and therefore also we speak.” What do we believe? tell
me.
Ver. 14, 15. “That He which
raised up Jesus, shall raise up also,630
| 630 [It is singular that the preacher in citing
this verse omitted a clause of great importance, found in all the
chief mss., viz., with Jesus, words
which teach that believers are raised up in union with Christ and
by virtue of that union, and therefore in his fellowship and
likeness. This it is that made the resurrection the one great,
all-absorbing object of anticipation and desire to the early
Christians. They were to be with their Lord and like him.
C.] |
and shall present us with you.
For all things are for your sakes, that the
grace, being multiplied
through the many, may cause the thanksgiving to abound unto the
glory of
God.”
Again, he fills them with lofty thoughts631
, that they
may not hold themselves
indebted to men, I mean to the false
Apostles. For the whole is of
God Who willeth to bestow upon
many, so that the
grace may appear the greater. For your sakes,
therefore, was the resurrection and all the other things. For He
did not these things for the sake of one only, but of
all.
Ver. 16. “Wherefore we faint not;
but though our outward man is decaying, yet the inward man is
renewed day by day.”
How does it decay? Being scourged, being
persecuted, suffering ten thousand extremities. “Yet the inward
man is renewed day by day.” How is it renewed? By faith, by
hope, by a forward will, finally, by braving those extremities.
For in proportion as the body suffers ten thousand things, in the
like proportion hath the soul goodlier hopes and becometh brighter,
like gold refined in the fire more and more. And see how he
brings to nothing the sorrows of this present life.
Ver. 17, 18. “For the632
| 632 Our, A.V., [the true text.] |
light
affliction,” he saith, “which is for the moment, worketh
633
| 633 Worketh for us, A.V., [the true text.] |
more and
more exceedingly an
eternal weight of
glory; while we look not at
the things which are seen, but at the things which are not
seen.”
Having closed the question by a reference to hope,
(and, as he said in his Epistle to the Romans, “We are saved by
hope, but hope that is seen is not hope;” (Rom. viii. 24.) establishing the same
point here also,) he sets side by side the things present with the
things to come, the momentary with the eternal, the light with the
weighty, the affliction with the glory. And neither is he content
with this, but he addeth another expression, doubling it and
saying, “more and more exceedingly634
| 634 καθ̓ ὓπερβολὴν εἰς
ὑπερβοήλν. |
.” Next he also shows the mode
how so great
afflictions are
light. How then
light? “While we
look not at the things that are seen, but at the things that
are not seen.” So will both
this present be
light and that future great, if we withdraw
ourselves from the things that are seen. “For the things that
are seen are temporal.” (
v. 18.) Therefore the
afflictions are so too. “But the things that are not seen are
eternal.” Therefore the
crowns are so also. And he said not
the
afflictions are so, but “the things that are seen;” all of
them, whether
punishment or
rest, so that we should be neither
puffed up by the one nor overborne
635
by the other. And therefore when
speaking of the things to come, he said not the
kingdom is
eternal;
but, “the things which are not seen are
eternal,” whether they
be a
kingdom, or again
punishment; so as both to alarm by the one
and to encourage by the other.
[3.] Since then “the things that are seen
are temporal, but the things that are not seen are eternal,” let
us look to them. For what excuse even can we have, if we choose
the temporal instead of the eternal? For even if the present be
pleasurable, yet it is not abiding; whilst the woe it entails is
abiding and irremissible. For what excuse will they have who have
been counted worthy of the Spirit and have enjoyed so great a gift,
if they become of grovelling mind and fall down to the earth. For
I hear many saying these words worthy of all scorn, ‘Give me
to-day and take tomorrow.’ ‘For,’ saith one, ‘if indeed
there be such things there as ye affirm, then it is one for one;
but if there be no such thing at all, then it is two for
nothing.’ What can be more lawless than these words? or what
more idle prating636
? We are
discoursing about
Heaven and those unspeakable good things; and
thou bringest forth unto us the terms of the race-course
637
| 637 ἱπποδρομίων. Vid. Field
Ann. |
, yet art not
ashamed nor hidest thy face, whilst uttering such things as
befit
maniacs? Blushest thou not that art so rivetted to the present
things? Wilt thou not cease from being distraught and beside
thyself, and in
youth a dotard? Were
Greeks indeed to talk in
this way, it were no
marvel: but that
believers should vent such
dotage, of what
forgiveness doth it admit? For dost thou hold
those
immortal hopes in utter suspicion? Dost thou think these
things to be utterly doubtful? And in what are these things
deserving of pardon? ‘And who hath come,’ saith one, ‘and
brought back word what is there?’ Of men indeed not any one,
but
God, more trustworthy than all, hath declared these things.
But thou beholdest not what is there. Neither dost thou see
God. Wilt thou then deny that there is a
God, because thou seest
Him not? ‘Yes,’ he replies, ‘I firmly believe there is a
God.’ If then an
infidel should ask thee, ‘And who came from
Heaven and brought back word of this?’ what wilt thou answer?
Whence dost thou know that there is a
God? ‘From the things
that are seen,’ he answers, ‘from the fair order existing
through the whole
creation, from its being manifest to all.’
Therefore receive also in the same way the
doctrine of the
judgment. ‘How?’ he asks. I will
question thee, and do thou
answer me. Is this
God just, and will He render to each according
to his deserving? or, on the contrary, doth He will the
wicked
should
live happily and in luxury, and the good in the contrary
things? ‘By no means,’ he answers, ‘for man even would not
feel thus.’ Where then shall they who have done virtuously
here,
enjoy the things that be good? and where the
wicked the
opposites, except there is to be a
life and retribution
hereafter? Seest thou that at present it is one for one, and not
two for one. But I will show thee, as I proceed, that it is not
even one against one, but it shall be for the
righteous two for
nothing; and for the
sinners and these that
live here riotously,
quite the contrary. For they that have lived riotously here have
received not even one for one; but those who pass their
life in
virtue two for nothing
638
| 638 “For one.” Bened., against most mss. |
. For who are at in
rest, they
that have
abused this present
life, or they that followed heavenly
wisdom? Perhaps thou wilt say the former, but I
prove it of the
latter, summoning for my witnesses those very men that have
enjoyed
these present things; and they will not be so shameless as to deny
what I am going to say. For oftentimes have they imprecated
curses upon matchmakers
639
and upon the day that their bridal
chamber640
was
wreathed, and have proclaimed them
happy who have not
married.
Many too of the young, even when they might have
married, have
refused for no other reason than the troublesomeness of the
thing. And this I say, not as accusing
marriage; for it is
“
honorable;” (
Heb. xiii. 4.) but those who have used it
amiss. Now if they who have lived a
married life, often
considered their
life not worth the living; what shall we say of
those who have been swept down into
whores’
deep pits, and are
more slavishly and wretchedly treated than any captive? what of
those who have grown rotten in luxury and have enveloped their
bodies with a
thousand diseases? ‘But it is a
pleasure to be
had in
honor.’ Yea, rather, nothing is bitterer than this
slavery. For he that seeketh
vain honor is more servile than any
slave, and desirous of pleasing any body; but he that treads it
under
foot is superior to all, who careth
not for the
glory that cometh from
others. ‘But the possession of
wealth is desirable.’ Yet we
have often shown that they who are loose from it and have nothing,
enjoy greater
riches and repose. ‘But to be
drunken is
pleasant.’ But who will say this? Surely then if to be
without
riches is pleasanter than to have them, and not to marry
than to marry, and not to
seek vainglory than to
seek it, and not
to
live luxuriously than to
live so; even in this
world they who
are not riveted to those present things have the
advantage. And
as yet I say not how that the former, even though he be racked with
ten
thousand tortures, hath that good
hope to carry him through:
whilst the latter, even though he is in the enjoyment of a
thousand
delights, hath the
fear of the future disquieting and confounding
his
pleasure. For this, too, is no
light sort of
punishment; nor
therefore the contrary, of enjoyment and repose. And besides
these there is a third sort. And what is this? In that the
things of
worldly delight do not even whilst they are present
appear such, being refuted
641
both by
nature and time; but the
others not only are, but also
abide immovable. Seest thou that we
shall be able to put not two for nothing only, but three even, and
five, and ten, and twenty, and ten
thousand for nothing? But that
thou mayest
learn this same
truth by an example also,—the
rich
man and
Lazarus,—the one
enjoyed the things present, the other
those to come. (
Luke xvi. 19. &c.) Seems it
then to thee to be one and one, to be
punished throughout all time,
and to be an hungered for a little
season? to be
diseased in thy
corruptible body, and to
scorch642
miserably in an undying one? to be
crowned and
live in undying
delights after that little sickness,
and to be endlessly
tormented after that short enjoyment of his
goods. And who will say this? For what wilt thou we should
compare? the quantity? the quality? the rank? the decision of
God643
| 643 τάξιν. The Ben.
translate “ordinem Dei aut sententiam.” |
concerning
each? How long will ye utter the words of beetles that are for
ever wallowing. in
dung! For these are not the words of reasoning
men, to throw away a
soul which is so precious for nothing, when
there needeth little
labor to receive
heaven. Wilt thou that I
teach thee also in another way that there is an awful tribunal
there? Open the
doors of thy conscience, and behold the
judge
that sitteth in thine
heart. Now if thou condemnest thyself,
although a
lover of thyself, and canst not refrain from passing a
righteous verdict, will not
God much rather make great provision
for that which is just, and pass that impartial
judgment upon all;
or will He permit everything to go on loosely and at random? And
who will say this? No one; but both
Greeks and
barbarians, both
poets and
philosophers, yea the whole race of men in this agree
with us, though differing in particulars
644
, and
affirm that there are
tribunals of some sort in
Hades; so manifest and uncontroverted is
the thing.
[4.] ‘And wherefore,’ saith one, ‘doth he
not punish here?’ That He may display that longsuffering of
His, and may offer to us the salvation that cometh by repentance,
and not make our race to be swept away, nor pluck away those who by
an excellent change are able to be saved, before that salvation.
For if he instantly punished upon the commission of sins, and
destroyed, how should Paul have been saved, how should Peter, the
chief teachers of the world? How should David have reaped the
salvation that came by his repentance? How the Galatians? How
many others? For this reason then He neither exacts the penalty
from all here, (but only from some out of all,) nor yet there from
all, but from one here, and from another there; that He may both
rouse those who are exceedingly insensible by means of those whom
He punishes, and may cause them to expect the future things by
those whom He punishes not. Or seest thou not many punished here,
as those, for instance, who were buried under the ruins of that
tower; (Luke xiii. 4;
7.) as those whose blood
Pilate mingled with their sacrifices; as those who perished by an
untimely death amongst the Corinthians, because they partook
unworthily of the mysteries (1 Cor. xi. 30.); as Pharaoh; as those of the
Jews who were slain by the barbarians; as many others, both then,
and now, and continually? And yet others too, having sinned in
many things, departed without suffering the penalty here; as the
rich man in the story of Lazarus; as many others. (Luke xvi.) Now these things He
does, both to arouse those who quite disbelieve645
in the things to come, and to make
those who do believe and are careless more
diligent. “For
God
is a
righteous Judge, and
strong, and
longsuffering, and
visits not
with
wrath every day.” (
Ps. vii. 11. LXX.) But if we
abuse His
longsuffering, there will come a time when He will no more be
longsuffering even for a little, but will straightway
inflict the
penalty.
Let us not then, in order that for a single moment
(for such is this present life) we may live luxuriously, draw on
ourselves punishment through endless ages: but let us toil for a
moment, that we may be crowned for ever. See ye not that even in
worldly things most men act in this manner; and choose a brief toil
in order to a long rest,
even though the opposite falls out unto them? For in this life
indeed there is an equal portion of toils and reward; yea, often,
on the contrary, the toil is endless whilst the fruit is little, or
not even a little; but in the case of the kingdom conversely, the
labor is little whilst the pleasure is great and boundless. For
consider: the husbandman wearieth himself the whole year through,
and at the very end of his hope of times misses of the fruit646
| 646 Or, “at the very end ofttimes misses of his hope,
the fruit, &c.” |
of those
many toils. The shipmaster again and the
soldier, until extreme
old age, are occupied with
wars and
labors; and oftentimes hath
each of them departed, the one with the loss of his
wealthy
cargoes, the other, along with
victory, of
life itself. What
excuse then shall we have, tell me, if in
worldly matters indeed we
prefer what is laborious in order that we may
rest for a little, or
not a little even; (for the
hope of this is uncertain;) but in
spiritual things do the converse of this and draw upon ourselves
unutterable
punishment for a little sloth? Wherefore I beseech
you all, though late, yet still at length to
recover from this
frenzy. For none shall
deliver us in that day; neither
brother,
nor
father, nor
child, nor
friend, nor
neighbor, nor any other:
but if our works play us false, all will be over and we must
needs
647
perish.
How many lamentations did that
rich man make, and besought the
Patriarch and begged that
Lazarus might be sent! But hear what
Abraham said unto him: “There is a
gulf648
| 648 χάος, Chrys. who
varies from the text in other respects. [Not, however, so as to
affect the sense of the passage. Perhaps in quoting he took only
that portion which suited his purpose. The word he uses for
gulf or chasm is employed in the LXX. in the same
sense. C.] |
betwixt us and you, so that they
who wish to go forth cannot pass thither.” (
Luke xvi. 26.) How many petitions did
those
virgins make to their fellows for a little
oil! But hear
what they also say; “Peradventure there will not be enough for
you and for us;” (
Matt.
xxv. 9.) and none was
able to bring them in to the bridal
chamber.
Thinking then on these things let us also be
careful of that which is our life. For mention what toils soever
and bring forward besides what punishment soever; all these
combined will be nothing in comparison of the good things to
come. Instance therefore, if thou wilt, fire and steel and wild
beasts, and if there be aught sorer than these; but yet these are
not even a shadow compared with those torments. For these things
when applied in excess become then especially light, making the
release speedy649
| 649 Si gravis, brevis: si longa,
levis: Cic. Tusc. Disp. |
; since the
body sufficeth not unto intensity at once and long continuance of
suffering; but both meet together, both prolongation and excess,
alike in the good and the grievous. Whilst we have time then,
“let us come before His presence with confession,”
(
Ps. xcv. 2, LXX.) that in that day
we may behold Him
gentle and serene, that we may
escape altogether
those
threat-bearing Powers. Seest thou not how this
world’s
soldiers who perform the bidding of those in
authority drag men
about; how they
chain, how they
scourge them, how they pierce their
sides, how they apply
torches to their
torments, how they dismember
them? Yet all these things are but plays and joke unto those
punishments. For these punishments are temporal; but there
neither the
worm dieth nor is the
fire quenched: for that body of
all is
incorruptible, which is then to be
raised up. But
God
grant that we may never
learn these things by experience; but that
these fearful things may never be nearer unto us than in the
mention of them
650
| 650 μεχρὶ ῥηματος
στῆναι. |
; and that we
be not
delivered over to those
tormentors, but may be hence made
wise651
| 651 ἐντεῦθεν σωφρονισθῆναι. Ben. ἐνταῦθα against
the mss. |
. How many
things shall we then say in
accusation of ourselves! How many
lamentations shall we utter! How many
groans! But it will
thenceforth be of no avail. For neither can
sailors, when the
ship hath gone to pieces and hath sunk, thereafter be of any
service; nor
physicians when the
patient is departed; but they will
often say indeed that so and so ought to have been done; but all is
fruitless and in
vain. For as long indeed as hopes remain from
amendment, one ought both to say and do every thing: but when we
have no longer any thing in our
power, all being quite ruined, it
is to no purpose that all is said and done. For even then
Jews
will then say, “
Blessed is He that cometh in the Name of the
Lord:” (
Matt.
xxiii. 39.) but they will
be able to
reap none
advantage of this
cry towards escaping their
punishment; for when they ought to have said it, they said it
not. That then this be not the case with us in respect to our
life, let us now and from this time reform that we may stand at the
tribunal of
Christ with all
boldness; whereunto may all of us
attain through the
grace and
love toward men of our
Lord Jesus
Christ, with Whom to the Father, with the Holy Spirit, be glory and
might for ever and ever. Amen.
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