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2 COR. VI. 1, 2.
And working together with Him we intreat also
that ye receive not the grace of God is vain.
For he saith, At an acceptable time I
hearkened unto thee. And in a day of salvation
did I succor thee.
FOR since he said, God beseeches, and we
are ambassadors and suppliants unto you, that ye
be "reconciled unto God:" lest they should
become supine, he hereby again alarms and
arouses them, saying: "We intreat that ye
receive not the grace of God in vain." 'For
let us not,' he says, ' therefore be at
ease, because He beseeches and hath sent some
to be ambassadors; nay, but for this very
reason let us make haste to please God and to
collect spiritual merchandise;' as also he said
above, "The love of God constraineth us,"
(ch. v. 14) that is presseth, driveth,
urgeth us, 'that ye may not after so much
affectionate care, by being supine and
exhibiting no nobleness, miss of such great
blessings. Do not therefore because He hath
sent some to exhort you, deem that this will
always be so. It will be so until His second
coming; until then He beseeches, so long as we
are here; but after that is judgment and
punishment.' Therefore, he says, "we are
constrained."
For not only from the greatness of the blessings
and His loving kindness, but also from the
shortness of the time he urgeth them
continually. Wherefore he saith also
elsewhere, "For now is our salvation
nearer." (Rom. xiii. II.) And again;
"The Lord is at hand." (Philipp iv.
5.) But here he does something yet more.
For not from the fact that the remainder of the
time is short and little, but also from its
being the only season available, for salvation,
he incited them.
For, "Behold," he saith, "now is the
acceptable time; behold, now is the day of
salvation." Let us therefore not let slip the
favorable opportunity but display a zeal worthy
of the grace. For therefore is it that we also
press forward, knowing both the shortness and
the suitableness of the time. Wherefore also he
said; "And working together we intreat also.
Working together" with you; 'for we work
together with you, rather than with God for
Whom we are ambassadors. For He is in need of
nothing, but the salvation all passeth over to
you.' But if it is even with God that he
speaks of working together, he repudiates not
even this [interpretation]; for he says in
another place, "we are God's
fellow-workers:" (1 Cor. iii. 9.) in
this way, sixth he, to save men. Again,
"We entreat also." For he indeed, when
beseeching, doth not barely beseech, but sets
forth these His just claims; namely, that He
gave His Son, the Righteous One that did not
so much as know sin, and made Him to be sin for
us sinners, that we might become righteous:
which claims having, and being God, He
displayed such goodness. But what we beseech is
that ye would receive the benefit and not reject
the gift. Be persuaded therefore by us, and
"receive not the grace in vain." For lest
they should think that this of itself is
"reconciliation," believing on Him that
calleth; he adds these words, requiting that
earnestness which respects the life. For, for
one who hath been freed from sins and made a
friend to wallow in the former things, is to
return again unto enmity, and to" receive the
grace in vain," in respect of the life. For
from "the grace" we reap no benefit towards
salvation, if we live impurely; nay, we are
even harmed, having this greater aggravation
even of our sins, in that after such knowledge
and such a gift we have gone back to our former
vices. This however he does not mention as
yet: that he may not make his work harsh, but
says only that we reap no benefit. Then he also
reminds of a prophecy, urging and compelling
them to bestir themselves in order to lay hold of
their own salvation.
"For," saith he, "He saith, "At an
acceptable time I hearkened unto thee, "And
in a day of salvation did I succor thee:
"behold, now is the acceptable time: behold,
now is the day of salvation."
" The acceptable time." What is this? That
of the Gift, that of the Grace, when it is
appointed not that an account should be required
of our sins nor penalty exacted; but besides
being delivered, that we should also enjoy ten
thousand goods, righteousness, sanctification,
and and all the rest. For how much toil would
it have behoved us to undergo in order to obtain
this "time!" But, behold, without our
toiling at all it hath come, bringing remission
of all that was before. Wherefore also He
calls it "acceptable," because He both
accepted those that had transgressed in ten
thousand things, and not acceded merely, but
advanced them to the highest honor; just as when
a monarch arrives, it is a time not for
judgment, but for grace and pardon. Wherefore
also He calleth it acceptable. Whilst then we
are yet in the lists, whilst we are at work in
the vineyard, whilst the eleventh hour is left,
let us draw nigh and show forth life; for it is
also easy. For he that striveth for the mastery
at such a time, when so great a gift hath been
shed forth, when so great grace, will early
obtain the prizes. For in the case of monarchs
here brow also, at the time of their festivals,
and when they appear in the dress of Consuls,
he who bringeth a small offering receiveth large
gifts; but on the days in which they sit in
judgment, much strictness, much sifting is
requisite. Let us too therefore strive for the
mastery in the time of this gift. It is a day
of grace, of grace divine; wherefore with ease
even we shall obtain the crown. For if when
laden with so great evils He both received and
delivered us: when delivered from all and
contributing our part, shall He not rather
accept us?
Then, as it is his constant worn, namely, to
place himself before them and bid them hence to
take their example so he does in this Ver. 3.
"Giving no occasion of stumbling, that our
ministration be not blamed," Persuading them
not from considering "the time" only, but also
those that had successfully labored with them.
And behold with what absence of pride. For he
said not, 'Look at us how we are such and
such,' but, for the present, it is only to do
away accusation that he relates his own conduct.
And he mentions two chief paints of a blameless
life, "none" in "any" thing. And he said
not 'accusation,' but, what was far less,
"occasion of stumbling;" that is, giving
ground against us to none for censure, for
condemnation, "that our ministration be not
blamed;" that is, that none may take hold of
it. And again, he said not, 'that it be not
accused,' but that it may not have the least
fault, nor any one have it in his power to
animadvert upon it in any particular.
Ver. 4. "But in every thing commending
ourselves as ministers of God."
This is far greater. For it is not the same
thing to be free from accusation; and to exhibit
such a character as in everything to appear
"ministers of God." For neither is it the
same thing to be quit of accusation, and to be
covered with praises. And he said not
appearing, but "commending," that is
'proving.' Then he mentions also whence they
became such. Whence then was it? "In much
patience" he says, laying the foundation of
those good things. Wherefore he said not barely
"patience," but "much," and he shows also
how great it was. For to bear some one or two
things is no great matter. But he addeth even
snow storms of trials in the words, "In
afflictions, in necessities." This is a
heightening of affliction, when the evils are
unavoidable, and there lies upon one as it were
a necessity hardly extricable of misfortune.
"In distresses." Either he means those of
hunger and of other necessaries, or else simply
those of their trials.
Ver. 5. "In stripes, in imprisonments, in
tossings to and fro."
Yet every one of these by itself was
intolerable, the being scourged only, and being
bound only, and being unable through persecution
to remain fixed any where, (for this is in
'tossings to and fro,') but when both all,
and all at once, assail, consider what a soul
they need. Then along with the things from
without, he mentions those imposed by himself.
Ver. 5, 6. "In labors, in watchings, in
fastings; in pureness." But by "pureness"
here, he means either chasteness again, or
general purity, or incorruptness, or even his
preaching the Gospel freely.
"In knowledge." What is" in knowledge?"
In wisdom such as is given from God; that
which is truly knowledge; not as those that seem
to be wise and boast of their acquaintance with
the heathen discipline, but are deficient in
this "In long-suffering, in kindness" For
this also is a great note of a noble soul,
though exasperated and goaded on every side, to
bear all with long-suffering. Then to show
whence he became such, he added; "In the
Holy Ghost." 'For in Him,' he saith,
'we do all these good works.'
But observe when it is that he has mentioned the
aid of the Holy Ghost. After he had set forth
what was from himself. Moreover, he seems to
me to say another thing herein. What then is
this? Namely, ' we have both been filled with
abundance of the Spirit and hereby also give a
proof of our Apostleship in that we have been
counted worthy of spiritual gifts.' For if
this be grace also, yet still he himself was the
cause who by his good works and his toils
attracted that grace. And if any should assert
that besides what has been said, he shows that
in his use of the gifts of the Spirit also he
gave none offence; he would not miss of his
meaning. For they who received the [gift of]
tongues amongst them and were lifted up, were
blamed. For it is possible for one even in
receiving a gift of the Spirit, not to use it
aright.
' But not so we,' he sixth, ' but in the
Spirit also, that is, in the gifts also, we
have been blameless.'
"In love unfeigned." This was the cause of
all those good things; this made him what he
was; this caused the Spirit also to abide with
him, by Whose aid also all things were rightly
done of him. Ver. 7. "In the word of
truth."
A thing he says in many places, that 'we
continued neither to handle the word of God
deceitfully nor to adulterate it.'
"In the power of God." That which he always
does ascribing nothing to himself but the whole
to God, and imputing whatsoever he hath done
aright to Him, this he hath done here also.
For since he uttered great things, and affirmed
that he had manifested in all things an
irreproachable life and exalted wisdom, he
ascribes this to the Spirit and to God. For
neither were those commonplace things which he
had said. For if it be a difficult thing even
for one who lives in quiet to do aright and be
irreproachable, consider him who was harassed by
so great temptations, and yet shone forth
through all, what a spirit he was of! And yet
he underwent not these alone, but even far more
than these, as he mentions next. And what is
indeed marvelous is, not that he was
irreproachable though sailing in such mighty
waves, nor that he endured all nobly, but all
with pleasure even. Which things, all, he
makes clear to us by the next words, saying,
"By the armor of righteousness on the right and
the left."
Seest thou his self-possession of soul and
well-strung spirit? For he shows that
afflictions are arms not only which strike not
down, but do even fortify and make stronger.
And he calls those things 'left,' which seem
to be painful; for such those are which bring
with them the reward. Wherefore then cloth he
call them thus? Either in conformity with the
conception of the generality, or because God
commanded us to pray that we enter not into
temptation.
Ver. 8. "By glory and dishonor, by evil
report and good report"
What saying thou? That thou enjoyest honor,
and setting down this as a great thing? Yes,'
he saith. Why, forsooth? For to bear
dishonor indeed is a great thing, but to partake
of honor requires not a vigorous soul. Nay, it
needs a vigorous and exceeding great soul, that
he who enjoys it may not be thrown and break his
neck. Wherefore he glories in this as well as
in that, for he shone equally in both. But how
is it a weapon of righteousness? Because that
the teachers are held in honor induceth many unto
godliness. And besides, this is a proof of
good works, and this glorifieth God. And this
is, further, an instance of the wise
contrivance of God, that by things which are
opposite He brings in the Preaching. For
consider. Was Paul bound? This too was on
behalf of the Gospel. For, saith he, "the
things which happened unto me have fallen out
unto the progress of the Gospel; so that most
of the brethren, bring confident through my
bonds, are more abundantly bold to speak the
word without fear." (Phil. i. 12,
14.) Again, did he enjoy honor? This too
again rendered them more forward. "By evil
report and good report." For not only did he
bear those things nobly which happen to the
body, the ' afflictions, and whatever he
enumerated, but those also which touch the
soul; for neither are these wont to disturb
slightly. Jeremiah at least having borne many
temptations, gave in upon these, and when he
was reproached, said, "I will not prophesy,
neither will I name the Name of the Lord.
(Jer. xx.9. ) And David too many places
complains of reproach. Isaiah also, after many
things, exhorteth concerning this, saying,
"Fear ye not the reproach of men, neither be
ye overcome by their reviling." (Is. li.
7. LXX.) And again, Christ also to His
disciples;,' When they shall speak all manner
of evil against you falsely, rejoice and be
exceeding glad," (Matt. v. II, 12.)
He saith, "for great is your reward in
heaven." Elsewhere too He says," And leap
for joy." (Luke vi. 23.) But He would
not have made the reward so great, had soul;
for the pain is both of the body and of the
soul; but here it is of the soul alone. Many
at any rate have fallen by these alone, and have
lost their own souls. And to Job also the
reproaches of his friends appeared more grievous
than the worms and the sores. For there is
nothing, there is nothing more intolerable to
those in affliction than a word capable of
stinging the soul. Wherefore along with the
perils and the toils he names these also,
saying, "By glory and dishonor." At any
rate, many of the Jews also on account of glory
derived from the many would not believe. For
they feared, not lest they should be punished,
but lest they should be put out of the
synagogue. Wherefore He saith, "How can ye
believe which receive glory one of another?"
(John v. 44.) And we may see numbers who
have indeed despised all dangers, but have been
worsted by glory. "As deceivers, and yet
true." This is, "by evil report and good
report." Ver. 9. "As unknown, and yet
well known." This is, "by glory and
dishonor." For by some they were well known
and much sought after, whilst others designed
not to know them at all. "As dying, and
behold, we live."
As under sentence of death and condemned; which
was itself also matter of dishonor. But this he
said, to show both the unspeakable power of God
and their own patience. For so far as those who
plotted against us were concerned, we died; and
this is what all suppose; but by God's aid we
escaped the dangers. Then to manifest also on
what account God permits these things, he
added, "As chastened, and not killed."
Showing that the gain accruing to them from
their temptations, even before the rewards, was
great, and that their enemies against their will
did them service. Ver. 10. "As
sorrowful, yet alway rejoicing." For by those
that are without, indeed, we are suspected of
being in despair; but we give no heed to them;
yea, we have our pleasure at the full And he
said not "rejoicing" only, but added also its
perpetuity, for he says? "alway rejoicing"
What then can come up to this life? wherein,
although dangers so great assault, the joy
becometh greater. "As poor, yet making many
rich."
Some indeed affirm that the spiritual riches are
spoken of here; but I would say that the carnal
are so too; for they were rich in these also,
having, after a new kind of manner, the houses
of all opened to them. And this too he
signified by what follows, saying, "As having
nothing, and yet possessing all things."
And how can this be? Yea rather, how can the
opposite be? For he that possesseth many things
hath nothing; and he that hath nothing
possesseth the goods of all. And not here
only, but also in the other points, contraries
were to have all things, let bring forth this
man himself into the midst, who commanded the
world and was lord not only of their substance,
but of their very eyes even. "If possible,"
he says, "ye would have plucked out your eyes,
and have given them to me." (Gal. iv.
15.)
Now these things he says, to instruct us not to
be disturbed at the opinions of the many, though
they call us deceivers, though they know us
not, though they count us condemned, and
appointed unto death, to be in sorrow, to be in
poverty, to have nothing, to be (us, who are
in cheerfulness) desponding: because that the
sun even is not clear to the blind, nor the
pleasure of the sane intelligible to the mad.
For the faithful only are fight judges of these
matters, and are not pleased and pained at the
same things as other people. For if any one who
knew nothing of the games were to see a boxer,
having wounds upon him and wearing a crown; he
would think him in pain on account of the
wounds, not understanding the pleasure the crown
would give him. And these therefore, because
they know what we suffer but do not know for what
we suffer them, naturally suspect that there is
nought besides these; for they see indeed the
wrestling and the dangers, but not the prizes
and the crowns. "As having nothing, and yet
possessing all things?" Things temporal,
things spiritual. For he whom the cities
received as an angel, for whom they would have
plucked out their own eyes and have given them to
him, (Gal. iv. 14, 15.) he for whom
they laid down their own necks, how had he not
all things that were theirs? (Rom, xvi.
4.) But if thou desirest to see the spiritual
also, thou wilt find him in these things also
especially rich. For he that was so dear to the
King of all as even to share in unspeakable
things with the Lord of the angels, (ch.
xii. 4.) how was not he more opulent than all
men, and had all things? Devils had not else
been so subject to him, suffering and disease
had not so fled away.
And let us therefore, when we suffer aught for
Christ's sake, not merry bear it nobly but
also rejoice. If we fast, let us leap for joy
as if enjoying luxury; if we be insulted, let
us dance as if praised; if we spend, let us
feel as if gaining; if we below on the poor,
let us count ourselves to receive: for he that
gives not thus will not give readily. When then
thou hast a mind to scatter abroad, look not at
this only in almsgiving, but also in every kind
of virtue, compute not alone the severity of the
toils, but also the sweetness of the prizes;
and before all the subjects of this wrestling,
our Lord Jesus; and thou wilt readily enter
upon the contest, and wilt live the whole time
in pleasure. For nothing is wont so to cause
pleasure as a good conscience.
Therefore Paul indeed, though wounded every
day, rejoiced and exulted; but the men of this
day, although they endure not a shadow even of
what he did, grieve and make lamentations from
no other cause than that they have not a mind
full of heavenly philosophy. For, tell me,
wherefore the lamentation? Because thou art
poor, and in want of necessaries? Surely for
this thou oughtest rather to make lamentation,
[not] because thou weepest, not because thou
art poor, but because thou art mean-spirited;
not because thou hast not money, but because
thou prizest money so highly. Paul died daily,
yet wept not but even rejoiced; he fought with
continual hunger, yet grieved not but even
gloried in it. And dost thou, because for his
own needs, but for the whole world's. And
thou indeed [hast to care] for one household,
but he for those so many poor at Jerusalem, for
those in Macedonia, for those everywhere in
poverty, for those who give to them no less than
for those who receive. For his care for the
world was of a twofold nature, both that they
might not be destitute of necessaries, and that
they might be rich in spiritual things. And thy
famishing children distress not thee so much as
all the concerns of the faithful did him. Why
do I say, of the faithful? For neither was he
free from care for the unfaithful, but was so
eaten up with it that he wished even to become
accursed for their sakes; but thou, were a
famine to rage ten thousand times over, wouldest
never choose to die for any whomsoever. And
thou indeed carest for one woman, but he for the
Churches throughout the world. For he saith,
"My anxiety for all the Churches." (ch.
xi. 28.) How long then, O man, dost thou
trifle, comparing thyself with Paul; and wilt
not cease from this thy much meanness of spirit?
For it behoveth to weep, not when we are in
poverty but when we sin; for this is worthy of
lamentations, as all the other things are of
ridicule even. ' But,' he saith, ' this is
not all that grieves me; but that also such an
one is in power, whilst I am unhonored and
outcast.' And what is this? for the blessed
Paul too appeared to the many to be unhonored
and an outcast. 'But,' saith he, 'he was
Paul.' Plainly then not the nature of the
things, but thy feebleness of spirit case thy
desponding. Lament not therefore thy poverty,
but thyself who art so minded, yea rather,
lament not thyself, but reform thee; and seek
not for money, but pursue that which maketh men
of more cheerful countenance than thousands of
money, philosophy and virtue. For where indeed
these are, there is no harm in poverty; and
where these are not there is no good in money.
For tell me, what good is it when men are rich
indeed, but have beggarly souls? Thou dost not
bewail thyself, so much as that rich man
himself, because he hath not the wealth of all.
And if he doth not weep as thou dost, yet lay
open his conscience, and thou wilt see his
wailings and lamentation, Wilt thou that I
show thee thine own riches, that thou mayest
cease to count them happy that are rich in
money? Seest thou this heaven here, the sun,
this bright and far shining star, and that
gladdeneth our eyes, is not this too set out
common to all? and do not all enjoy it equally,
both poor and rich? And the wreath of the stars
and the orb of the moon, are they not left
equally to all? Yea, rather, if I must speak
somewhat marvellous, we poor enjoy these more
than they. For they indeed being for the most
part steeped in drunkenness, and passing their
time in revellings and deep sleep, do not even
perceive these things, being always under cover
and reared in the shade: but the poor do more
than any enjoy the luxury of these elements.
And further, if thou wilt look into the air
which is every where diffused, thou wilt see the
poor man enjoying it in greater both freshness
and abundance. For wayfarers and husbandmen
enjoy these luxuries more than the inhabitants of
the city; and again, of those same inhabitants
of the city, the handicraftsmen more than those
who are drunken all the day. What too of the
earth, is not this left common to all? '
No,' he saith. How sayest thou so? tell
me. ' Because the rich man, even in the
city, having gotten himself several plethra,
raises up long fences round them; and in the
country cuts off for himself many potions' What
then? When he cuts them off, does he alone
enjoy them? By no means, though he should
contend for it ever so earnestly. For the
produce he is compelled to distribute amongst
all, and for thee he cultivates grain, and
wine, and oil, and every where ministers unto
thee. And those long fences and buildings,
after his untold expense and his toils and
drudgery he is preparing for thy use, receiving
from thee only a small piece of silver for so
great a service. And in baths and every where,
one may see the same thing obtaining; the rich
of it all with perfect ease. And his enjoyment
of the earth is no more than thine; for sure he
filleth not ten stomachs, and thou only one. '
But he partaketh of costlier meats? ' Truly,
this is no mighty superiority; howbeit, even
here, we shall find thee to have the advantage.
For this costliness is therefore thought by thee
a matter of envy because the pleasure with it is
greater. Yet this is greater in the poor man's
case; yet not pleasure only, but health also;
and in this alone is the advantage with the
rich, that he maketh his constitution feebler
and collects more abundant fountains of disease.
For the poor man's diet is all ordered
according to nature, but his through its excess
resulteth in corruption and disease.
But if ye will, let us also look at this same
thing in an example. For if it were requisite
to light a furnace, and then one man were to
throw in silken garments and fine linens, many
and numberless, and so kindle it; and another
logs of oak and pine, what advantage would this
man have over that? None, but even
disadvantage. But what? (for there is nothing
to prevent our turning the same illustration
round after another manner,) if one were to
throw in logs, and another were to light his
fire under bodies, by which furnace wouldest
thou like to stand, that with the logs, or that
with the bodies? Very plainly that with the
logs. For that burns naturally and is a
pleasant spectacle to the beholders: whilst this
with the steam, and juices, and smoke, and the
stench of the bones would drive every one away.
Didst thou shudder at the hearing, and loathe
that furnace? Like it are the bellies of the
rich. For in them one would find more
rottenness than in that furnace, and stinking
vapors, and filthy humors, because that, all
over in every part, indigestion abounds in
consequence of their surfeiting. For the
natural heat not sufficing for the digestion of
the whole but being smothered under them, they
lie smoking above, and the unpleasantness
produced is great. To what then should one
compare those stomachs of theirs? Yet do not be
offended at what I say, but if I do not say
true things, refute me. To what then should
one compare them? for even what has been said is
not enough to show their wretched plight. I
have found another resemblance yet. What then
is it? As in the sewers where there is
accumulation of refuse, of drug, hay,
stubble, stones, clay, frequent stoppages
occur; and then the stream of filth overflows at
top: so also it happeneth with the stomachs of
those people. For these being stopped up
below, the greater part of these villainous
streams spurts up above. But not so with the
poor, but like those fountains which well forth
pure streams, and water gardens and pleasure
grounds, so also are their stomachs pure from
such-like superfluities. But not such are the
stomachs of the rich, or rather of the
luxurious; but they are filled with humors,
phlegm, bile, corrupted blood, putrid rheums,
and other suchlike matters. Wherefore no one,
if he lives always in luxury, can bear it even
for a short time; but his life will be spent in
continual sicknesses. Wherefore I would gladly
ask them, for what end are meats given? that we
may be destroyed, or be nourished? that we may
be diseased, or be strong? that we may be
healthful, or be sickly? Very plainly, for
nourishment, creating unto the body disease and
sickness? But not so the poor man; on the
contrary, by his plain diet he purchases to
himself health, and vigor, and strength. Weep
not then on account of poverty, the mother of
health, but even exult in it; and if thou
wouldest be rich, despise riches For this, not
the having money but the not wanting to have it,
is truly affluence. If we can achieve this, we
shall both be here more affluent than all that
are rich, and there shall obtain the good things
to come, whereunto may all we 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 ever, and world without end. Amen.
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