Homily XXV.
2 Cor. xi. 21
Yet whereinsoever any is bold, (I speak in
foolishness,) I am bold also.
See him again drawing back
and using depreciation and correctives beforehand, although he has
already even said many such things: “Would that ye could bear
with me in a little foolishness;” (Ver. 1.) and again, “Let no man
think me foolish: if ye do, yet as foolish receive me.”
(Ver. 16.) “That which I speak, I
speak not after the Lord, but as in foolishness.” (Ver.
17.) “Seeing that
many glory after the flesh, I will glory also;” (Ver.
18.) and here
again, “Whereinsoever any is bold, (I speak in foolishness) I am
bold also.” Boldness and folly he calls it to speak aught great
of himself, and that though there was a necessity, teaching us even
to an excess952
to
avoid any
thing of the sort. For if after we have done all, we ought to
call ourselves
unprofitable; of what
forgiveness can he be worthy
who, when no reason presses, exalts himself and
boasts? Therefore
also did the
Pharisee meet the fate he did, and even in harbor
suffered shipwreck because he struck upon this
rock. Therefore
also doth
Paul, although he sees very ample necessity for it, draw
back nevertheless, and keep on observing that such speaking is a
mark of foolishness. And then at length he makes the venture
953
, putting
forward the plea of necessity, and says,
Ver. 22. “Are they Hebrews? so am
I. Are they Israelites? so am I.”
For it was not all Hebrews that were Israelites,
since both the Ammonites and Moabites were Hebrews. Wherefore he
added somewhat to clear his nobility of descent, and says,
Ver. 22, 23. “Are they the seed of
Abraham? so am I. Are they ministers of Christ. (I speak as one
beside himself,) I more.”
He is not content with his former deprecation,
but uses it again here also. “I speak as one beside himself, I
more.” I am their superior and their better. And indeed he
possessed clear proofs of his superiority, but nevertheless even so
he terms the thing a folly954
. And yet if they were false
Apostles, he heeded not to have introduced his own superiority by
way of comparison, but to have
destroyed their claim to “be
ministers” at all. Well, he did
destroy it, saying, “False
Apostles,
deceitful workers, fashioning themselves into
Apostles of
Christ,” (
Ver. 13.) but now he doth not proceed
in that way, for his
discourse was about to proceed to
strict
examination; and no one when an
examination is in
hand simply
asserts; but having first stated the case in the way of comparison,
he shows it to be negatived by the facts, a very
strong negative.
But besides, it is their opinion he gives, not his own assertion,
when he says, “Are they
ministers of
Christ?” And having
said, “I more,” he proceeds in his comparison, and shows that
not by bare assertions, but by furnishing the
proof that facts
supply, he maintains the impress of the Apostleship. And leaving
all his
miracles, he begins with his
trials; thus saying,
“In labors more abundantly, in stripes above
measure.” This latter is greater than the former; to be both
beaten and scourged.
“In prisons more abundantly.” Here too again
is there an increase. “In deaths oft.” (1 Cor. xv. 31.) For, “I die,”
saith he, “daily.” But here, even in reality; ‘for I have
oft been delivered into mortal dangers955
.’
Ver. 24. “Of the Jews five times
received I forty stripes save one.”
Why, “save one?” There was an ancient law that
he who had received more than the
forty should be held disgraced amongst
them. Lest then the vehemence and impetuosity956
of the executioner by inflicting
more than the number should cause a man to be disgraced, they
decreed that they should be
inflicted, “
save one,” that even if
the executioner should exceed, he might not overpass the forty, but
remaining within the prescribed number might not bring degradation
on him that was
scourged.
Ver. 25. “Thrice was I beaten with
rods, once was I stoned, thrice I suffered shipwreck.”
And what has this to do with the Gospel? Because
he went forth on long journeys; and those by sea.
“A night and a day I have been in the deep.”
Some say this means out on the open sea, others, swimming upon it,
which is also the truer interpretation. There is nothing
wonderful, at least, about the former, nor would he have placed it
as greater than his shipwrecks.
Ver. 26. “In perils of
rivers.”
For he was compelled also to cross rivers. “In
perils of robbers, in perils in the city, in perils in the
wilderness.” ‘Everywhere were contests set before me, in
places, in countries, in cities, in deserts.’
“In perils from the Gentiles, in perils amongst
false brethren.”
Behold another kind of warfare. For not only did
such as were enemies strike at him, but those also who played the
hypocrite; and he had need of much firmness, much prudence.
[2.] Ver. 27. “In labor and
travail.”
Perils succeed to labors, labors to perils, one upon
other and unintermitted, and allowed him not to take breath even
for a little.
Ver. 27, 28. “In journeyings often, in
hunger and thirst and nakedness, besides those things that are
without.”
What is left out is more than what is enumerated.
Yea rather, one cannot count the number of those even which are
enumerated; for he has not set them down specifically, but has
mentioned those the number of which was small and easily
comprehended, saying, “thrice” and “thrice,” (Ver.
25.) and [again]
“once;” but of the others he does not mention the number
because he had endured them often. And he recounts not their
results as that he had converted so many and so many, but only what
he suffered on behalf of the Preaching; at once out of modesty, and
as showing that even should nothing have been gained but labor,
even so his title to wages has been fulfilled.
“That which presseth upon me daily.” The
tumults, the disturbances, the assaults957
of mobs, onsets of cities. For
the
Jews waged
war against this man most of all because he most of
all
confounded them, and his changing sides all at once was the
greatest refutation of their madness. And there breathed a mighty
war against him, from his own people, from
strangers, from false
brethren; and every where were billows and precipices, in the
inhabited
world, in the uninhabited, by
land, by
sea, without,
within. And he had not even a full supply of necessary
food, nor
even of thin
clothing, but the champion of the
world wrestled in
nakedness and
fought in
hunger; so
far was he from enriching
himself
958
. Yet he
murmured not, but was
grateful for these things to the
Judge of the
combat.
959
“Anxiety for all the Churches.” This was
the chief thing of all, that his soul too was distracted, and his
thoughts divided. For even if nothing from without had assailed
him; yet the war within was enough, those waves on waves, that
sleet of cares, that war of thoughts. For if one that hath charge
of but a single house, and hath servants and superintendents and
stewards, often cannot take breath for cares, though there be none
that molests him: he that hath the care not of a single house,
but of cities and peoples and nations and of the whole world; and
in respect to such great concerns, and with so many spitefully
entreating him, and single-handed, and suffering so many things,
and so tenderly concerned as not even a father is for his
children—consider what he endured. For that thou mayest not
say, What if he was anxious, yet the anxiety was slight960
, he added
further the intensity of the care, saying,
Ver. 29. “Who is weak, and I am
not weak?” He did not say, ‘and I share not in his
dejection?’ but, ‘so am I troubled and disturbed, as though I
myself were laboring under that very affection, that very
infirmity.’
“Who is made to stumble, and I burn not?” See,
again, how he places before us the excess of his grief by calling
it “burning.” ‘I am on fire,’ ‘I am in a flame,’ he
says, which is surely greater than any thing he has said. For
those other things, although violent, yet both pass quickly by, and
brought with them that pleasure which is unfading; but this was
what afflicted and straightened him, and pierced his mind through
and through; the suffering such things for each one of the weak,
whosoever he might be. For he did not feel pained for the greater
sort only and despise the lesser, but counted even the abject
amongst his familiar friends. Wherefore also he said, “who is
weak?” whosoever he may be; and as though he were himself the
Church throughout the world, so was he distressed for every
member.
Ver. 30. “If I must needs glory, I
will glory of the things which concern my weakness.”
Seest thou
that he no where glorieth of miracles, but of his persecutions and
his trials? For this is meant by “weaknesses.” And he shows
that his warfare was of a diversified character961
. For both the
Jews warred upon
him, and the Gentiles stood against him, and the false
brethren
fought with him, and
brethren caused him
sorrow, through their
weakness and by taking offense:—on every side he found
trouble
and disturbance, from
friends and from
strangers. This is the
especial mark of an
Apostle, by these things is the
Gospel
woven.
Ver. 31, 32. “The God and Father of
the Lord Jesus knoweth that I lie not. The Governor under Aretas
the king guarded the city of the Damascenes, desiring to apprehend
me.”
What can be the reason that he here strongly
confirms and gives assurance of [his truth], seeing he did not so
in respect to any of the former things? Because, perhaps, this
was of older date and not so well known962
| 962 [The Apostle’s mention of this isolated fact of
his escape at Damascus, at the conclusion of the narrative of his
varied labors and trials, has been variously explained, some
considering it an afterthought, others the opening of a statement
of details intended to be complete but for some reason
interrupted. But it does not seem necessary to view it otherwise
than it appears on its face, as a reminiscence of a peculiar peril
which befel him at the commencement of his Christian career, and by
which he was as it were matriculated in the school of
persecution. The furtive method of escape (in the darkness of
night, Acts ix. 25.) shows the extreme danger and
helplessness of his position. He could very well put this among
the “weaknesses” in which he ventured to glory (xii.
5.), since his
deliverance was effected not by the pomp of a supernatural
interposition as afterwards at Philippi, but by ordinary human
instrumentality, and that certainly not of a very dignified kind.
“The name of Damascus, somewhat irregularly repeated here in that
of its inhabitants, was deeply graven on the Apostle’s memory,
being inseparably associated with the great turning point of his
life, which is the reason why his experience there is mentioned.”
(Waite). If the solemn asservation of the
31st verse is to be considered as
referring to what follows, then the explanation given by Chrysostom
in the text is satisfactory. The Apostle’s later trials were
well known to the Corinthians; this one might not have been. Yet
to Paul it was of the profoundest interest because it showed that
where his ministry began, there also began his “weakness.”
Then and there the persecutor became the persecuted. There is no
greater contrast in all human history than that of Paul on his way
to Damascus to bind and deliver to death the Nazarenes, and the
same man fleeing that city between two days to escape the plots of
his former friends and followers. C.] |
; whilst of those other facts, his
care for the
churches, and all the
rest, they were themselves
cognisant. See then how great the
war [against him] was, since on
his account the city was “
guarded.” And when I say this of
the
war, I say it of the
zeal of
Paul; for except this had breathed
intensely, it had not kindled the
governor to so great madness.
These things are the part of an apostolic
soul, to
suffer so great
things and yet in nothing to veer about, but to bear nobly whatever
befalls; yet not to go out to meet
dangers, nor to
rush upon
them. See for instance here, how he was content to evade the
siege, by being “let down through a
window in a
basket.” For
though he were even desirous “to depart hence;” still
nevertheless he also passionately affected the
salvation of men.
And therefore he ofttimes had recourse even to such
devices as
these, preserving himself for the
Preaching; and he refused not to
use even human contrivances when the occasion called for them; so
sober and watchful was he. For in cases where evils were
inevitable, he needed only
grace; but where the
trial was of a
measured character, he devises many things of himself even, here
again ascribing the whole to
God. And just as a spark of
unquenchable fire, if it fell into the
sea, would be merged as many
waves swept over it, yet would again rise shining to the surface;
even so surely the
blessed Paul also would now be overwhelmed by
perils, and now again, having dived
963
through them, would come up more
radiant, overcoming by suffering
evil.
[3.] For this is the brilliant victory, this
is the Church’s trophy, thus is the Devil overthrown when we
suffer injury. For when we suffer, he is taken captive; and
himself suffers harm, when he would fain inflict it on us. And
this happened in Paul’s case also; and the more he plied him with
perils, the more was he defeated. Nor did he raise up against him
only one kind of trials, but various and diverse. For some
involved labor, others sorrow, others fear, others pain, others
care, others shame, others all these at once; but yet he was
victorious in all. And like as if a single soldier, having the
whole world fighting against him, should move through the mid ranks
of his enemies, and suffer no harm: even so did Paul, showing
himself singly, among barbarians, among Greeks, on every land, on
every sea, abide unconquered. And as a spark, falling upon reeds
and hay, changes into its own nature the things so kindled; so also
did this man setting upon all make things change over unto the
truth; like a winter torrent, sweeping over all things and
overturning every obstacle. And like some champion who wrestles,
runs, and boxes too; or soldier engaged by turns in storming964
, fighting on
foot, on shipboard; so did he try by turns every form of
fight, and
breathed out
fire, and was unapproachable by all; with his single
body taking possession of the
world, with his single
tongue putting
all to flight. Not with such force did those many
trumpets fall
upon the
stones of
Jericho and throw them down, as did the sound of
this man’s voice both
dash to the
earth the
devil’s
strong-holds and bring over to himself those that were against
him. And when he had collected a multitude of captives, having
armed the same, he made them again his own
army, and by their means
conquered. Wonderful was
David who laid Goliah low with a single
stone; but if thou wilt
examine Paul’s achievements, that is a
child’s exploit, and great
as is the difference between a
shepherd and
a general, so great the difference thou shalt see here. For this
man brought down no Goliath by the hurling of a
stone, but by
speaking only he scattered the whole array of the
Devil; as a
lion
roaring and darting out
flame from his
tongue, so was he found by
all irresistible; and bounded everywhere by turns continually; he
ran to these, he came to those, he turned about to these, he
bounded away to others, swifter in his attack than the
wind;
governing the whole
world, as though a single
house or a single
ship; rescuing the sinking, steadying the dizzied, cheering the
sailors, sitting at the tiller, keeping an
eye to the prow,
tightening the yards, handling an oar, pulling at the mast,
watching the
sky; being all things in himself, both
sailor, and
pilot, and pilot’s mate
965
, and
sail, and
ship; and suffering
all things in order to relieve the evils of others. For
consider. He
endured shipwreck that he might stay the
shipwreck
of the
world; “a day and a
night he passed in the
deep,” that
he might draw it up
966
from the
deep of error; he was
“in weariness” that he might refresh the weary; he
endured
smiting that he might
heal those that had been smitten of the
devil; he passed his time in
prisons that he might lead forth to
the
light those that were sitting in
prison and in
darkness; he was
“in
deaths oft” that he might
deliver from grievous
deaths;
“five times he received forty
stripes save one” that he might
free those that
inflicted them from the
scourge of the
devil; he
was “beaten with
rods” that he might bring them under “the
rod and the
staff” of
Christ; (
Ps. xxiii. 4.) he “was stoned,”
that he might
deliver them from the senseless
stones; he “was in
the
wilderness967
,” that he
might take them out of the
wilderness; “in journeying,” to stay
their wanderings and open the way that leadeth to
heaven; he “was
in perils in the cities,” that he might show the city which is
above; “in
hunger and
thirst,” to
deliver from a more grievous
hunger; “in
nakedness,” to clothe their unseemliness with the
robe of
Christ; set upon by the mob, to extricate them from the
besetment of fiends; he
burned, that he might quench the burning
darts of the
devil: “through a
window was let down from the
wall,” to send up from below those that lay prostrate upon the
ground. Shall we then talk any more, seeing we do not so much as
know what
Paul suffered? shall we make mention any more of goods,
or even of
wife, or city, or
freedom, when we have seen him ten
thousand times despising even
life itself? The martyr
dies once
for all: but that
blessed saint in his one body and one
soul
endured so many perils as were enough to disturb even a
soul of
adamant; and what things all the
saints together have
suffered in
so many bodies, those all he himself
endured in one: he entered
into the
world as if a race-course, and stripped himself of all,
and so made a
noble stand. For he knew the fiends that were
wrestling with him. Wherefore also he shone forth brightly at
once from the beginning, from the very starting-post, and even to
the end he continued the same; yea, rather he even increased the
intensity of his pursuit as he drew nearer to the
prize. And what
surely is wonderful is that though suffering and doing such great
things, he knew how to maintain an exceeding modesty. For when he
was driven upon the necessity of relating his own good
deeds, he
ran quickly over them all; although he might have filled books
without number, had he wished to unfold in detail
968
every thing he mentioned; if he had
specified the
Churches he was in care for, if his
prisons and his
achievements in them, if of the other things one by one, the
besetments
969
, the
assaults. But he would not. Knowing then these things, let us
also
learn to be
modest and not to
glory at any time in
wealth or
other
worldly things, but in the reproaches we
suffer for
Christ’s sake, and in these, only when need compels; for if there
be nothing urging it, let us not mention these even, (lest we be
puffed up,) but our
sins only. For so shall we both easily be
released from them and shall have
God propitious to us, and shall
attain the
life to come; whereunto may we all attain through the
grace and
love towards men of our
Lord Jesus Christ, with Whom to
the
Father, with the Holy
Ghost, be glory, might, honor, now and
for ever, and world without end. Amen.
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