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2 COR. VIII. 16.
But thanks be to God, Which put the same
earnest care for you into the heart of Titus.
Again he praises Titus. For since he had
discoursed of almsgiving, he afterwards
discourseth also of those who are to receive the
money from them and carry it away. For this was
of aid towards this collection, and towards
increasing the forwardness of the contributors.
For he that feels confidence as to him that
ministereth, and suspects not those who are to
be receivers, gives with the fuller
bountifulness. And that this might be the case
then also, hear how he commends those that had
come for this purpose, the first of whom was
Titus. Wherefore also he saith, "But thanks
be to God, Which put (literally, 'gave')
the same earnest care into the heart of
Titus." What is "the same?" Which he had
also in respect to the Thessalonians, or "the
same" with me. And mark here wisdom. Showing
this to be the work of God, he also gives
thanks to Him that gave, so as to incite by
this also. 'For if God stirred him up and
sent him to you, He asks through Him. Think
not therefore that what has happened is of
men.' And whence is it manifest that God
incited him?
Ver. 17. "For indeed he accepted our
exhortation, but being himself very earnest, he
went forth of his own accord."
Observe how he also represents him as fulfilling
his own part, and needing no prompting from
others. And having mentioned the grace of
God, he doth not leave the whole to be
God's; again, that by this also he may win
them unto greater love, having said that he was
stirred up from himself also. For, "being
very earnest, he went forth of his own
accord," 'he seized at the thing, he rushed
upon the treasure, he considered your service to
be his own advantage; and because he loved you
exceedingly, he needed not the exhortation I
gave; but though he was exhorted by me also,
yet it was not by that he was stirred up; but
from himself and by the grace of God.'
Ver. 18. "And we have sent together with
him the brother whose praise in the Gospel is
spread through all the Churches."
And who is this brother? Some indeed say,
Luke, because of the history which he wrote,
but some, Barnabas; for he calls the unwritten
preaching also Gospel. And for what cause does
he not mention their names; whilst he both makes
Titus known (vid. also ver. 23.) by
name, and praises him for his cooperation in the
Gospel, (seeing that he was so useful that by
reason of his absence even Paul could do nothing
great and noble; for, "because I found not
Titus my brother, I had no relief for my
spirit,"--c. ii. 13.) and for his love
towards them, (for, saith he, "his inward
affection is more abundant towards you;"--c.
vii. 15.) and for his zeal in this matter
(" for," he saith, "of his own accord he
went")? But these he neither equally
commends, nor mentions by name? What then is
one to say? Perhaps they did not know them;
wherefore he does not dwell upon their praises
because as yet they had had no experience of
them, but only says so much as was sufficient
for their commendation unto them (i.e. the
Corinthians,) and to their escaping all evil
suspicion. However, let us see on what score
he eulogizes this man himself also. On what
score then does he eulogize? First, praising
him from his preaching; that he not only
preached, but also as he ought, and with the
befitting earnestness. For he said not, 'he
preaches and proclaims the Gospel,' but,
"whose praise is in the Gospel." And that he
may not seem to flatter him. he brings not one
or two or three men, but whole Churches to
testify to him, saying, "through all the
churches." Then he makes him respected also
from the judgment of those that had chosen him.
And this too is no light matter. Therefore
after saying, "Whose praise in the Gospel is
spread through all the churches," he added,
Ver. 19. "And not only so."
What is, "and not only so?" 'Not only on
this account,' he says, 'is respect due to
him, that he is approved as a preacher and is
praised by all.'
"But he was also appointed by the churches
along with us."
Whence it seems to me, that Barnabas is the
person intimated. And he signifies his dignity
to be great, for he shows also for what office
he was appointed. For he saith, "To travel
with us in the matter of this grace which is
ministered by us." Seest thou how great are
these praises of him? He shone as a preacher of
the Gospel and had all the churches testifying
to this. He was chosen by us; and unto the
same office with Paul, and everywhere was
partner with him, both in his trials and in his
dangers, for this is implied in the word
"travel." But what is," with this grace
which is ministered by us?" So as to proclaim
the word, he means, and to preach the Gospel;
or to minister also in respect of the money; yea
rather, he seems to me to refer to both of
these. Then he adds, "To the glory of the
same Lord, and to show your readiness." What
he means is this: 'We thought good,' he
says, 'that he should be chosen with us and be
appointed unto this work, so as to become a
dispenser and a minister of the sacred money.'
Nor was this a little matter. For, "Look ye
out," it saith, "from among you seven men of
good report;" (Acts vi. 3.) and he was
chosen by the churches, and there was a vote of
the whole people taken. What is, "to the
glory of the same Lord, and your readiness?"
'That both God may be glorified and ye may
become the readier, they who are to receive this
money being of proved character, and no one able
to engender any false suspicion against them.
Therefore we sought out such persons, and
entrusted not the whole to one person only, that
he might escape this suspicion also; but we sent
both Titus and another with him. Then to
interpret this same expression, "to the glory
of the Lord and your ready mind:" he added,
Ver. 20. "Avoiding this, that any man
should blame us in the matter of this bounty
which is ministered by us."
What can this be which is said? A thing worthy
of the virtue of Paul; and showing the
greatness of his tender care and his
condescension. 'For,' he says, 'that none
should suspect us, nor have the slightest cavil
against us, as though we purloined aught of the
money placed in our hands; therefore we send
such persons, and not one only, but even two or
three. Seest thou how he clears them of all
suspicions? Not on account of the Gospel, nor
of their having been chosen merely; but also,
from their being persons of proved character,
(and for this very reason) having been chosen,
that they might not be suspected. And he said
not 'that ye should not blame,' but 'that no
other person should,' And yet it was on their
account that he did this; and he implied as much
in saying, "to the glory of the same Lord,
and your readiness:" however, he does not wish
to wound them; and so expresses himself
differently, "Avoiding this." And he is not
satisfied with this either, but by what he
adds, soothes again, saying, "In the matter
of this bounty which is ministered by us," and
mingling his severity with praise. For that
they might not feel hurt, and say, 'Is he
obliged then to eye us stealthily, and are we so
miserable as ever to have been suspected of these
things?' Providing a correction against this
too, he says, 'the money sent by you is of
large amount, and this abundance, that is, the
large amount of the money, is enough to afford
suspicion to the evil-minded had we not offered
that security.'
Ver. 21. For "we take thought for things,
honorable not only in the sight of the Lord,
but also in the sight of men."
What can compare with Paul? For he said not,
'Perdition and woe to him who chooses to
suspect anything of the kind: so long as my
conscience does not condemn me, I waste not a
thought on those who suspect.' Rather, the
weaker they were, the more he condescended.
For it is meet not to be angry with, but help,
him that is sick. And yet from what sin are we
so removed as he was from any such suspicion?
For not even a demon could have suspected that
blessed saint of this unfaithfulness. But still
although so far removed from that evil
suspicion, he does everything and resorts to
every expedient; so as not to leave a shadow
even to those who might be desirous in any way of
suspecting something wrong; and he avoids not
only accusations, but also blame and the
slightest censure, even bare suspicion.
Ver. 22. "And we have sent with them our
brother."
Behold, again he adds yet another, and him
also with an encomium; both his own judgment,
and many other witnesses [to him].
"Whom," saith he, "we have many times
proved earnest in many things, but now much more
earnest." And having praised him from his own
good works, he extols him also from his love
towards them; and what he said of Titus, that
"being very earnest he went forth of his own
accord;" this he says of this person also,
saying, "but now much more earnest;" laying
up beforehand for them the seeds of [the proof
of their] love toward the Corinthians.
And then, after having showed forth their
virtue, he exhorts them also on their behalf,
saying, Ver. 23. "Whether any inquire
about Titus; he is my partner and my
fellow-worker to youward."
What is, "Whether about Titus?" 'If,'
says he, 'it be necessary to say any thing,
this I have to say,' "that he is my partner
and fellow-worker to youward." For he either
means this; or, 'if ye will do anything for
Titus, ye will do it unto no ordinary person,
for he is "my partner." 'And whilst
appearing to be praising him, he magnifies
them, showing them to be so disposed towards
himself as that it were sufficient ground of
honor amongst them that any one should appear to
be his "partner." But, nevertheless, he was
not content with this, but he also added another
thing, saying, "fellow-worker to youward."
Not merely "fellow-worker," 'but in matters
concerning you, in your progress, in your
growth, in our friendship, in our zeal for
you;' which last would avail most especially to
endear him unto them.
"Or our brethren:" 'or whether you wish,'
he says, 'to hear any thing about the others:
they too have great claims to be commended to
you. For they also,' he saith, 'are our
brethren, and, "The messengers of the
Churches," ' that is, sent by the
Churches. Then, which is greater than all,
"The glory of Christ;" for to Him is
referred whatever shall be done to them.
'Whether then ye wish to receive them as
brethren, or as Apostles of the Churches, or
as acting for the glory of Christ; ye have many
motives for good will towards them. For on
behalf of Titus, I have to say, that he is
both "my partner," and a lover of you; on
behalf of these, that they are "brethren,"
that they are "the messengers of the
churches," that they are "the glory of
Christ." Seest thou that it is plain from
hence also, that they were of such as were
unknown to them? For otherwise he would have
set them off by those things with which he had
also set off Titus, namely, his love towards
them.
But whereas as yet they were not known to them,
'Receive them,' he says, 'as brethren, as
messengers of the churches, as acting for the
glory of Christ.'
On which account he adds; Ver. 24.
"Wherefore show ye unto them, to the person of
the churches, the proof of your love, and of
our glorying on your behalf."
'Now show,' he saith, 'how ye love us; and
how we do not lightly nor vainly boast in you:
and this ye will show, if ye show forth love
towards them.' Then he also makes his words
more solemn, by saying, "unto the person of
the churches." He means, to the glory, the
honor, of the churches. 'For if ye honor
them, ye have honored the churches that sent
them. For the honor passeth not to them alone,
but also to those that sent them forth, who
ordained them, and more than these, unto the
glory of God.' For when we honor those that
minister to Him, the kind reception passeth
unto Him, unto the common body of the
churches. Now this too is no light thing, for
great is the potency of that assembly.
Certain it is at least that the prayer of the
churches loosed Peter from his chains, opened
the mouth of Paul; their voice in no slight
degree equips those that arrive unto spiritual
rule. Therefore indeed it is that both he who
is going to ordain calleth at that time for their
prayers also, and that they add their votes and
assent by acclamations which the initiated know:
for it is not lawful before the uninitiated to
unbare all things. But there are occasions in
which there is no difference at all between the
priest and those under him; for instance, when
we are to partake of the awful mysteries; for we
are all alike counted worthy of the same things:
not as under the Old Testament [when] the
priest ate some things and those under him
others, and it was not lawful for the people to
partake of those things whereof the priest
partook. But not so now, but before all one
body is set and one cup. And in the prayers
also, one may observe the people contributing
much. For in behalf of the possessed, in
behalf of those under penance, the prayers are
made in common both by the priest and by them;
and all say one prayer, the prayer replete with
pity. Again when we exclude from the holy
precincts those who are unable to partake of the
holy table, it behoveth that another prayer be
offered, and we all alike fall upon the ground,
and all alike rise up. Again, in the most
awful mysteries themselves, the priest prays for
the people and the people also pray for the
priest; for the words, "with thy spirit,"
are nothing else than this. The offering of
thanksgiving again is common: for neither doth
he give thanks alone, but also all the people.
For having first taken their voices, next when
they assent that it is "meet and right so to
do," then he begins the thanksgiving. And why
marvellest thou that the people any where utter
aught with the priest, when indeed even with the
very Cherubim, and the powers above, they send
up in common those sacred hymns? Now I have
said all this in order that each one of the laity
also may be wary, that we may understand that we
are all one body, having such difference amongst
ourselves as members with members; and may not
throw the whole upon the priests but ourselves
also so care for the whole Church as for a body
common to us. For this course will provide for
our greater safety, and for your greater growth
unto virtue. Here, at least, in the case of
the Apostles, how frequently they admitted the
laity to share in their decisions. For when
they ordained the seven, (Acts vi. 2,
3.) they first communicated with the people;
and when Peter ordained Matthias, with all
that were then present, both men and women.
(Acts i. 15, &c.) For here is no pride
of rulers nor slavishness in the ruled; but a
spiritual rule, in this particular usurping
most, in taking on itself the greater share of
the labor and of the care which is on your
behalf, not in seeking larger honors. For so
ought the Church to dwell as one house; as one
body so to be all disposed; just as therefore
there is both one Baptism, and one table, and
one fountain, and one creation, and one
Father. Why then are we divided, when so
great things unite us; why are we torn asunder?
For we are compelled again to bewail the same
things, which I have lamented often. The
state in which we are calls for lamentation; so
widely are we severed from each other, when we
ought to image the conjunction of one body. For
in this way will he that is greater, be able to
gain even from him that is less. For if Moses
learnt from his father-in-law somewhat
expedient which himself had not perceived,
(Exod. xviii. 14, &c.) much more in the
Church may this happen. And how then came it
that what he that was an unbeliever perceived,
he that was spiritual perceived not? That all
those of that time might understand that he was a
man; and though he divide the sea, though he
cleave the rock, he needeth the influence of
God, and that those acts were not of man's
nature, but of God's power. And so let
another rise up and speak; and so now, if such
and such an one doth not say expedient things,
let another rise up and speak; though he be an
inferior, yet if he say somewhat to the
purpose, confirm his opinion; and even if he be
of the very meanest, do not show him
disrespect. For no one of these is at so great
a distance from his neighbor, as Moses'
father-in-law was from him, yet he disdained
not to listen to him, but even admitted his
opinion, and was persuaded, and recorded it;
and was not ashamed to hand down the
circumstances to history; casting down the pride
of the many. Wherefore also he left this story
to the world engraven as it were on a pillar,
for he knew that it would be use fill to many.
Let us then not overlook those who give us
behoveful counsel, even though they be of the
meaner sort, nor insist that those counsels
prevail which we have ourselves introduced; but
whatever shall appear to be best, let that be
approved by all. For many of duller sight have
perceived things sooner than those of acute
vision, by means of diligence and attention.
And say not, "why dost thou call me to
council, if thou hearkenest not to what I
say?" These accusations are not a
counsellor's, but a despot's. For the
counsellor hath only power to speak his own
opinion; but if something else appear more
profitable, and yet he will carry his own
opinion into effect, he is no longer a
counsellor but a despot, as I said. Let us
not, then, act in this manner; but having
freed our souls from all arrogancy and pride,
let us consider, not how our counsels only may
stand, but how that opinion which is best may
prevail, even though it may not have been
brought forward by us. For no light gain will
be ours, even though we should not have
discovered what behoveth, if ourselves accepted
what has been pointed out by others; and
abundant is the reward we shall receive from
God, and so too shall we best attain to glory.
For as he is wise that speaketh that which is
behoveful, so shall we that have accepted it,
ourselves. also reap the praise of prudence and
of candor. Thus if both houses and states,
thus too if the Church be ordered, she will
receive a larger increase; and so too shall we
ourselves, having thus best ordered our present
lives, receive the good things to come:
whereunto may we all attain, through the grace
and love towards men of our Lord Jesus
Christ, to Whom be glory for ever and ever.
Amen.
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