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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 battered 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 calculations, 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 own
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 recovered, 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
destititution, 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 also
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 sense,
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.'
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; that 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 wisdom, and is especially fitted to
encourage 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 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, 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 thoughts, 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 the light
affliction," he saith, "which is for the
moment, worketh 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 exceedingly" 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 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.
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
prating"? We are discoursing about Heaven and
those unspeakable good things; and thou bringest
forth unto us the terms of the race-course, 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. 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 s and upon the day that
their bridal chamber 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 trouble-someness 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 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 scorch" 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 God
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, and affirm that
there are tribunals of some sort in Hades; so
manifest and uncontroverted is the thing.
'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 disbelieves 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 fruit 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
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 gulfs
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;"
(Mat. 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 speedy;
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; and that we be not delivered
over to those tormentors, but may be hence made
wise. 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 onght 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:" (Mat.
xxiii. 39) but they will be able to reap none
advantage of this crytowards escaping their
punishment; for when they ought to have said
it, theysaid 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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