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2 COR. XII. 1.
It is not expedient for me doubtless to glory,
[for] I will come to visions and revelations
of the Lord.
What is this? Doth he who has spoken such
great things say, [It is not expedient]
"doubtless to glory?" as if he had said
nothing? No; not as if he had said nothing:
but because he is going to pass to another
species of boasting, which is not intended
indeed by so great a reward, but which to the
many (though not to careful examiners) seems to
set him off in brighter colors, he says, "It
is not expedient for me doubtless to glory."
For truly the great grounds of boasting were
those which he had re ounted, those of his
trials; he has however other things also to tell
of, such as concern the revelations, the
unspeakable mysteries. And wherefore, says
he, "It is not expedient for me?" he means,
'lest it lift me up to pride.' What sayest
thou? For if thou speak not of them, yet dost
thou not know of them? But our knowing of them
ourselves doth not lift us up so much as our
publishing them to others. For it is not the
nature of good deeds that useth to lift a man
up, but their being witnessed to, and known
of, by the many. For this cause therefore he
saith, "It is not expedient for me;" and,
'that I may not implant too great an idea of me
in those who hear.' For those men indeed, the
false apostles, said even what was not true
about themselves; but this man hides even what
is true, and that too although so great
necessity lies upon him, and says, "It is not
expedient for me;" teaching one and all even to
superfluity to avoid any thing of the sort. For
this thing is attended with no advantage, but
even with harm, except there be some necessary
and useful reason which induceth us thereto.
Having then spoken of his perils, trials,
snares, dejections, shipwrecks, he passeth to
another species of boasting, saying, Ver.
2, 3. "I knew a man, fourteen years ago
(whether in the body, I know not; or out of
the body, I know not: God knoweth;) such an
one caught up even to the third heaven. And I
know how that he was caught up into Paradise,
(whether in the body, I know not; or out of
the body, I know not;) and heard unspeakable
words, which it is not lawful for a man to
utter. On behalf of such an one will I glory:
but on mine own behalf I will not glory."
Great indeed was this revelation. But this was
not the only one: there were many others
besides, but he mentions one out of many. For
that there were many, hear what he says:
"Lest I should be exalted overmuch through the
exceeding greatness of the revelations." 'And
yet,' a man may say, 'if he wished to conceal
them, he ought not to have given any intimation
whatever or said any thing of the sort; but if
he wished to speak of them, to speak plainly.
' Wherefore then is it that he neither spoke
plainly nor kept silence? To show by this also
that he resorts to the thing unwillingly. And
therefore also he has stated the time,
"fourteen years." For he does not mention it
without an object, but to show that he who had
refrained for so long a time would not now have
spoken out, except the necessity for doing so
had been great. But he would have still kept
silence, had he not seen the brethren
perishing. Now if Paul from the very beginning
was such an one as to be counted worthy of such a
revelation, when as yet he had not wrought such
good works; consider what he must have grown to
in fourteen years. And observe how even in this
very matter he shows modesty, by his saying some
things, but confessing that of others he is
ignorant. For that he was caught up indeed, he
declared, but whether "in the body" or "out
of the body" he says he does not know. And yet
it would have been quite enough, if he had told
of his being caught up and had been silent
[about the other]; but as it is, in his his
modesty he adds this also. What then? Was it
the mind that was caught up and the soul, whilst
the body remained dead? or was the body caught
up? It is impossible to tell. For if Paul
who was caught up and whom things unspeakable,
so many and so great, had befallen was in
ignorance, much more we. For, indeed, that
he was in Paradise he knew, and that he was in
the third heaven he was not ignorant, but the
manner he knew not clearly. And see from yet
another consideration how free he is from pride.
For in his narrative about "the city of the
Damascenes" (2 COR. XI. 32.) he
confirms what he says, but here not; for it was
not his aim to establish this fact strongly, but
to men-mention and intimate it only. Wherefore
also he goes on to say, "Of such an one will
I glory;" not meaning that he who was caught
up was some other person, but he so frames his
language in the best manner he possibly could,
so as at once to mention the fact, and to avoid
speaking of himself openly. For what sequence
would there be in bringing some one else
forward, when discoursing about himself?
Wherefore then did he so put it? It was not
all one to say, 'I was caught up,' and,
"I knew one that was caught up;" and ' I
will glory of myself,' and, "I will glory of
such an one." Now if any should say, 'And
how is it possible to be caught up without a
body?' I will ask him, ' How is it possible
to be caught up with a body?' for this is even
more inexplicable than the other, if you examine
by reasonings and do not give place to faith.
But wherefore was he also caught up? As I
think, that he might not seem to be inferior to
the rest of the Apostles. For since they had
companied with Christ, but Paul had not: He
therefore caught up unto glory him also. "Into
Paradise." For great was the name of this
place, and it was everywhere celebrated.
Wherefore also Christ said, "To-day thou
shalt he with Me in Paradise." (Luke
xxiii. 43.)
"On behalf of such an one will I glory?"
wherefore? For if another were caught up,
wherefore dost thou glory? Whence it is evident
that he said these things.of himself. And if
he added, "but of myself I will not glory,"
he says nothing else than this, that, 'when
there is no necessity, I will say nothing of
that kind fruitlessly and at random;' or else
he is again throwing obscurity over what he had
said, as best he might. For that the whole
discourse was about himself, what follows also
clearly shows; for he went on to say, Ver.
6. "But if I should even desire to glory,
I shall not be foolish; for I shall speak the
truth. "
How then saidst thou before, "Would that ye
could bear with me a little in my foolishness;"
(Chap. xi. 1.) and, "That which I
speak, I speak not after the Lord, but as it
were foolishly;" (Chap. xi. 17) but
here, "Though I should even desire to glory,
I shall not be foolish?" Not in regard of
glorying, but of lying; for if glorying be
foolishness, how much more lying?
It is then with regard to this that he says,
"I shall not be foolish." Wherefore also he
added, "For I shall speak the truth; but I
forbear, lest any man should account of me above
that which he seeth, or that he heareth from
me." Here you have the acknowledged reason;
for they even deemed them to he gods, on account
of the greatness of their miracles. As then in
the case of the elements, God hath done both
things, creating them at once weak and
glorious; the one, to proclaim His own power;
the other, to prevent the error of mankind: so
truly here also were they both wonderful and
weak, so that by the facts themselves were the
unbelievers instructed. For if whilst
continuing to be wonderful only and giving no
proof of weakness, they had by words tried to
draw away the many from conceiving of them more
than the truth; not only would they have nothing
succeeded, but they would even have brought
about the contrary. For those dissuasions in
words would have seemed rather to spring of
lowliness of mind, and would have caused them to
be the more admired. Therefore in act and by
deeds was their weakness disclosed. And one may
see this exemplified in the men who lived under
the old dispensation. For Elias was
wonderful, but on one occasion he stood
convicted of faint-heartedness; and Moses was
great, but he also fled under the influence of
the same passion. Now such things befel them,
because God stood aloof and permitted their
human nature to stand confessed. For if because
he led them out they said, 'Where is
Moses?' what would they net have said, if he
had also led them in? Wherefore also [Paul]
himself says, "I forbear, lest any should
account of me." He said not, 'say of me,'
but, "lest any should even account of me"
beyond my desert.' Whence it is evident from
this also that the whole discourse relates to
himself. Wherefore even when he began, he
said, "It is not expedient for me doubtless to
glory," which he would not have said, had he
been going to speak the things which he said of
another man. For wherefore is it "not
expedient to glory" about another? But it was
himself that was counted worthy of these things;
and therefore it is that he goes on to say,
Ver. 7. "And that I should not be exalted
overmuch, through the exceeding greatness of the
revelations, there was given to me a thorn in
the flesh, a messenger of Satan, to buffet
me."
What sayest thou? He that counted not the
kingdom to be any thing; no, nor yet hell in
respect of his longing after Christ; did he
deem honor from the many to be any thing, so as
both to be lifted up and to need that curb
continually? for he did not say, ' that he
"might" buffet me,' but "that he" may
"buffet me." Yet who is there would say
this? What then is the meaning of what is
said? When we have explained what is meant at
all by the "thorn," and who is this
"messenger of Satan," then will we declare
this also. There are some then who have said
that he means a kind of pain in the head which
was inflicted of the devil; but God forbid!
For the body of Paul never could have been
given over to the hands of the devil, seeing
that the devil himself submitted to the same
Paul at his mere bidding; and he set him laws
and bounds, when he delivered over the
fornicator for the destruction of the flesh, and
he dared not to transgress them. What then is
the meaning of what is said? An adversary is
called, in the Hebrew, Satan; and in the
third Book of Kings the Scripture has so
termed such as were adversaries; and speaking of
Solomon, says, 'In his days there was no
Satan,' that is, no adversary, enemy, or
opponent. (1 Kings v, 4.) What he says
then is this: God would not permit the
Preaching to progress, in order to check our
high thoughts; but permitted the adversaries to
set upon us. For this indeed was enough to
pluck down his high thoughts; not so that,
pains in the head. And so by the "messenger of
Satan," he means Alexander the coppersmith,
the party of Hymenaeus and Philetus, all the
adversaries of the word; those who contended
with and fought against him, those that cast him
into a prison, those that beat him, that led
him away to death; for they did Satan's
business. As then he calls those Jews children
of the devil, who were imitating his deeds, so
also he calls a "messenger of Satan" every one
that opposeth. He says therefore, "There was
given to me a thorn to buffet me; "not as if
God putteth arms into such men's hands, God
forbid! not that He doth chastise or punish,
but for the time alloweth and permitteth them.
Ver. 8. "Concerning this thing I besought
the Lord thrice."
That is, oftentimes. This also is a mark of
great lowliness of mind, his not concealing that
he could not bear those insidious plottings,
that he fainted under them and was reduced to
pray for deliverance.
Ver. 9. "And He said unto me, My grace
is sufficient for thee; for my power is made
perfect in weakness."
That is to say, 'It is sufficient for thee
that thou raisest the dead, that thou curest the
blind, that thou cleansest lepers, that thou
workest those other miracles; seek not also
exemption from danger and fear and to preach
without annoyances. But art thou pained and
dejected lest it should seem to be owing to My
weakness, that there are many who plot against
and beat thee and harass and scourge thee? Why
this very thing doth show My power. "For My
power," He saith, "is made perfect in
weakness," when being persecuted ye overcome
your persecutors; when being harassed ye get the
better of them that harass you; when being put
in bonds ye convert them that put you in bonds.
Seek not then more than is needed.' Seest
thou how he himself assigns one reason, and God
another? For he himself says, "Lest I
should be exalted overmuch, there was given to
me a thorn;" but he says that God said He
permitted it in order to show His power.
'Thou seekest therefore a thing which is not
only not needed, but which also obscureth the
glory of My power.'
For by the words, "is sufficient for thee,"
He would signify this, that nothing else need
be added, but the whole was complete. So that
from this also it is plain that he does not
intend pains in the head; for in truth they did
not preach when they were sick, for they could
not preach when ill; but that harassed and
persecuted, they overcame all. 'After having
heard this then,' he says, "Most gladly
therefore will I glory in my weaknesses." For
that they may not sink down, when those false
Apostles are glorying over their contrary lot
and these are suffering persecution, he shows
that he shineth all the brighter for this, and
that thus the power of God shines forth the
rather, and what happens is just matter for
glorying. Wherefore he says, "Most gladly
therefore will I glory." ' Not as therefore
sorrowing did I speak of the things which I
enumerated, or of that which I have just now
said, "there was given to me a thorn;" but as
priding myself upon them and drawing to myself
greater power.' Wherefore also he adds,
"That the strength of Christ may rest upon
me." Here he hints at another thing also,
namely, that in proportion as the trials waxed
in intensity, in the same proportion the grace
was increased and continued.
Ver. 10. "Wherefore I take pleasure in
many weaknesses." Of what sort? tell me.
"In injuries, in persecutions, in
necessities, in distresses. "'
Seest thou how he has now revealed it in the
clearest manner? For in mentioning the species
of the infirmity he spake not of fevers, nor any
return of that sort, nor any other bodily
ailment, but of "injuries, persecutions,
distresses." Seest thou a single-minded
soul? He longs to be delivered from those
dangers; but when he heard God's answer that
this befitteth not, he was not only not sorry
that he was disappointed of his prayer, but was
even glad. Wherefore he said, "I take
pleasure," ' I rejoice, I long, to be
injured, persecuted, distressed for Christ's
sake.' And he said these things both to check
those, and to raise the spirits of these that
they might not be ashamed at Paul's
sufferings. For that ground was enough to make
them shine brighter than all men. Then he
mentions another reason also.
"For when I am weak, then am I strong."
'Why marvellest thou that the power of God is
then conspicuous? I too am strong "then;" '
for then most of all did grace come upon him.
"For as His sufferings abound, so doth our
consolation abound also." (Chap. i. 5.)
Where affliction is, there is also
consolation; where consolation, there is grace
also. For instance when he was thrown into the
prison, then it was he wrought those marvellous
things; when he was shipwrecked and cast away
upon that barbarous country, then more than ever
was he glorified. When he went bound into the
judgment-hall, then he overcame even the
judge. And so it was too in the Old
Testament; by their trials the righteous
flourished. So it was with the three children,
so with Daniel, with Moses, and Joseph;
thence did they all shine and were counted worthy
of great crowns. For then the sonl also is
purified, when it is afflicted for God's
sake: it then enjoys greater assistance as
needing more help and worthy of more grace. And
truly, before the reward which is proposed to it
by God, it reaps a rich harvest of good things
by becoming philosophic. For affliction rends
pride away and prunes out all listlessness and
exerciseth unto patience: it revealeth the
meanness of human things and leads unto much
philosophy. For all the passions give way
before it, envy, emulation, lust, rule desire
of riches, of beauty, boastfulness, pride,
anger; and the whole remaining swarm of these
distempers.
And if thou desirest to see this in actual
working, I shall be able to show thee both a
single individual and a whole people, as well
under affliction as at ease; and so to teach
thee how great advantage cometh of the one, and
how great listlessness from the other.
For the people of the Hebrews, when they were
vexed and persecuted, groaned and besought
God, and drew down upon themselves great
influences from above: but when they waxed fat,
they kicked. The Ninevities again, when they
were in the enjoyment of security, so
exasperated God that He threatened to pluck up
the entire city from its foundations: but after
they had been humbled by that preaching, they
displayed all virtue. But if thou wouldest see
also a single individual, consider Solomon.
For he, when deliberating with anxiety and
trouble concerning the government of that
nation, was vouchsafed that vision: but when he
was in the enjoyment of luxury, he slid into the
very pit of iniquity. And what did his father?
When was he admirable and passing belief? Was
it not when he was in trials? And Absalom,
was he not sober-minded, whilst still an
exile; but after his return, became both
tyrannical and a parricide? And what did Job?
He indeed shone even in prosperity, but showed
yet brighter after his affliction. And why must
one speak of the old and ancient things? for if
one do but examine our own state at present, he
will see how great is the advantage of
affliction. For now indeed that we are in the
enjoyment of peace, we are become supine, and
lax and have filled the Church with countless
evils; but when we were persecuted, we were
more sober-minded, and kinder, and more
earnest, and more ready as to these assemblies
and as to hearing. For what fire is to gold,
that is affliction unto souls; wiping away
filth, rendering men clean, making them bright
and shining. It leadeth unto the kingdom, that
unto hell. And therefore the one way is broad,
the other narrow. Wherefore also, He Himself
said, "In the world ye shall have
tribulation," (John xvi. 33.) as though
he were leaving some great good behind unto us.
If then thou art a disciple, travel thou the
straight and narrow way, and be not disgusted
nor discouraged. For even if thou be not
afflicted in that way; thou must inevitably be
afflicted on other grounds, of no advantage to
thee. For the envious man also, and the lover
of money, and he that burneth for an harlot,
and the vainglorious, and each one of the rest
that follow whatsoever is evil, endureth many
disheartenings and afflictions, and is not less
afflicted than they who mourn. And if he doth
not weep nor mourn, it is for shame and
insensibility: since if thou shouldest look into
his soul, thou wilt see it filled with countless
waves. Since then whether we follow this way of
life or that, we must needs be afflicted:
wherefore choose we not this way which along with
affliction bringeth crowns innumerable? For
thus hath God led all the saints through
affliction and distress, at once doing them
service, and securing the rest of men against
entertaining a higher opinion of them than they
deserve. For thus it was that idolatries gained
ground at first; men being held in admiration
beyond their desert. Thus the Roman senate
decreed Alexander to be the thirteenth God,
for it possessed the privilege of electing and
enrolling Gods. For instance, when all about
Christ had been reported, the ruler of the
nation sent to inquire, whether they would be
pleased to elect Him also a God. They however
refused their consent, being angry and indignant
that previous to their vote and decree, the
Power of the Crucified flashing abroad had won
over the whole world to its own worship. But
thus it was ordered even against their will that
the Divinity of Christ was not proclaimed by
man's decree, nor was He counted one of the
many that were by them elected. For they
counted even boxers to be Gods, and the
favorite of Hadrian; after whom the city
Antinous is named. For since death testifies
against their moral nature, the devil invented
another way, that of the soul's immortality;
and mingling therewith that excessive flattery,
he seduced many into impiety. And observe what
wicked artifice. When we advance that doctrine
for a good purpose, he overthrows our words;
but when he himself is desirous of framing an
argument for mischief, he is very zealous in
setting it up. And if any one ask, 'How is
Alexander a God.? Is he not dead? and
miserably too?'
,Yes, but the soul is immortal?' he
replies. Now thou arguest and philosophizest
for immortality, to detach men from the God
Who is over all: but when we declare that this
is God's greatest gift, thou persuadest thy
dupes that men are low and grovelling, and in no
better case than the brutes.
And if we say, ' the Crucified lives,'
laughter follows immediately: although the whole
world proclaims it, both in old time and now;
in old time by miracles, now by converts; for
truly these successes are not those of a dead
man: but if one say, ' Alexander lives,'
thou believest, although thou hast no miracle to
allege.
'Yes,' one replies; ' I have; for when he
lived he wrought many and great achievements;
for he subdued both nations and cities, and in
many wars and battles he conquered, and erected
trophies.'
If then I shall show [somewhat] which he when
alive never dreamed of, neither he, nor any
other man that ever lived, what other proof of
the resurrection wilt thou require? For that
whilst alive one should win battles and
victories, being a king and having armies at his
disposal, is nothing marvelous, no, nor
startling or novel; but that after a Cross and
Tomb one should perform such great things
throughout every land and sea, this it is which
is most especially replete with such amazement,
and proclaims His divine and unutterable
Power. And Alexander indeed after his decease
never restored again his kingdom which had been
rent in pieces and quite abolished: indeed how
was it likely he, dead, should do so? but
Christ then most of all set up His after He
was dead. And why speak I of Christ? seeing
that He granted to His disciples also, after
their deaths, to shine? For, tell me, where
is the tomb of Alexander? show it me and tell
me the day on which he died. But of the
servants of Christ the very tombs are glorious,
seeing they have taken possession of the most
loyal city; and their days are well known,
making festivals for the world. And his tomb
even his own people know not, but this man's
the very barbarians know. And the tombs of the
servants of the Crucified are more splendid than
the palaces of kings; not for the size and
beauty of the buildings, (yet even in this they
surpass them,) but, what is far more, in the
zeal of those who frequent them. For he that
wears the purple himself goes to embrace those
tombs, and, laying aside his pride, stands
begging the saints to be his advocates with
God, and he that hath the diadem implores the
tent-maker and the fisherman, though dead, to
be his patrons. Wilt thou dare then, tell me,
to call the Lord of these dead; whose servants
even after their decease are the patrons of the
kings of the world? And this one may see take
place not in Rome only, but in Constantinople
also. For there also Constantine the Great,
his son considered he should be honoring with
great honor, if he buried him in the porch of
the fisherman; and what porters are to kings in
their palaces, that kings are at the tomb to
fisherman. And these indeed as lords of the
place occupy the inside, whilst the others as
though but sojourners and neighbors were glad to
have the gate of the porch assigned them;
showing by what is done in this world, even to
the unbelievers, that in the Resurrection the
fisherman will be yet more their superiors. For
if here it is so in the burial [of each], much
more will it in the resurrection. And their
rank is interchanged; kings assume that of
servants and ministers, and subjects the dignity
of kings, yea rather a brighter still. And
that this is no piece of flattery, the truth
itself demonstrates; for by those these have
become more illustrious. For far greater
reverence is paid to these tombs than to the
other royal sepulchres; for there indeed is
profound solitude, whilst here there is an
immense concourse. But if thou wilt compare
these tombs with the royal palaces, here again
the palm remains with them. For there indeed
there are many who keep off, but here many who
invite and draw to them rich, poor, men,
women, bond, free; there, is much fear;
here, pleasure unutterable. 'But,' saith
one, 'it is a sweet sight to look on a king
covered with gold and crowned, and standing by
his side, generals, commanders, captains of
horse and foot, lieutenants. Well, but this
of ours is so much grander and more awful that
that must be judged, compared with it, to be
stage scenery and child's play. For the
instant thou hast stepped across the
thresh-hold, at once the place sends up thy
thoughts to heaven, to the King above, to the
army of the Angels, to the lofty throne, to
the unapproachable glory. And here indeed He
hath put in the ruler's power, of his subjects
to loose one, and bind another; but the bones
of the saints possess no such pitiful and mean
authority, but that which is far greater. For
they summon demons and put them to the torture,
and loose from those bitterest of all bonds,
them that are bound. What is more fearful than
this tribunal? Though no one is seen, though
no one piles the sides of the demon, yet are
there cries, and tearings, lashes, tortures,
burning tongues, because the demon cannot endure
that marvellous power. And they that once wore
bodies, are victorious over bodiless powers;
[their] dust and bones and ashes rack those
invisible natures. And therefore in truth it is
that none would ever travel abroad to see the
palaces of kings, but many kings and have often
traveled to see this spectacle. For the
Martyries of the saints exhibit outlines and
symbols of the judgment to come; in that demons
are scourged, men chastened and delivered.
Seest thou the power of saints, even dead?
seest thou the weakness of sinners, even
living? Flee then wickedness, that thou mayest
have power over such; and pursue virtue with all
thy might. For if the case be thus here,
consider what it will be in the world to come.
And as being evermore possessed with this love,
lay hold on the life eternal; whereunto may we
all attain, through the grace and love towards
men of our Lord Jesus Christ, with Whom to
the Father together with the Holy Ghost, be
glory, might, honor, now and ever, and world
without end. Amen.
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