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2 COR. III. 1.
Are we beginning, again to commend ourselves?
or need we, as do some epistles of commendation
to you or letters of commendation from you?
HE anticipates and puts himself an objection
which others would have urged against him,
'Thou vauntest thyself;' and this though he
had before employed so strong a corrective in the
expressions, "Who is sufficient for these
things?" and, "of sincerity . . . speak
we." (2 COR. II. 16, 17.) Howbeit
he is not satisfied with these. For such is his
character. From appearing to say any thing
great of himself he is far removed, and avoids
it even to great superfluity and excess. And
mark, I pray thee, by this instance also, the
abundance of his wisdom. For a thing of woeful
aspect, I mean tribulations, he so much
exalted and showed to be bright and lustrous,
that out of what he said the present objection
rose up against him. And he does so also
towards the end. For after having enumerated
numberless perils, insults, straits,
necessities, and as many such like things as
be, he added, "We commend not ourselves, but
speak as giving you occasion to glory.,, (2
Cor. v. 12.) And he expresses this again
with vehemence in that place, and with more of
encouragement. For here the words are those of
love, "Need we, as do some, epistles of
commendation?" but there what he says is full
of a kind of pride even, necessarily and
properly so, of pride, I say, and anger.
"For we commend not ourselves again," saith
he, "but speak as giving you occasion to
glory;" (2 COR. V. 12.) and,
"Again, think ye that we excuse ourselves unto
you? For in the sight of God speak we in
Christ. For I fear lest by any means when I
come I should not find you such as I would,
and should myself be found of you such as ye
would not." (ib. xii. 19, 20.) For
to prevent all appearance of a wish to flatter,
as though he desired honor from them, he
speaketh thus, "I fear lest by any means when
I come I should not find you such as I would,
and should myself be found of you such as ye
would not." This however comes after many
accusations; But in the beginning he speaketh
not so, but more gently. And what is it he
saith? He spoke of his trials and his perils,
and that every where he is conducted as in
procession by God in Christ, and that the
whole world knoweth of these triumphs. Since
then he has uttered great things of himself, he
urges this objection against himself, "Are we
beginning again to commend ourselves?" Now
what he Saith is this: Perchance some one will
object, 'What is this, O Paul? Sayest
thou these things of thyself, and exaltest
thyself?' To do away then with this
suspicion, he saith, We desire not this, that
is, to boast and exalt ourselves; yea, so far
are we from needing epistles of commendation to
you that ye are to us instead of an
epistle."For," saith he, Ver. 2. "Ye
are our epistle."
What means this, "ye are?" 'Did we need to
be commended to others, we should have produced
you before them instead of an epistle.' And
this he said in the former Epistle. "For the
seal of mine Apostleship are ye." (1 Cor.
ix.
2. ) But he doth not here say it in this
manner, but in irony so as to make his
question, "Do we need epistles of
commendation?" more cutting. And in allusion
to the false apostles, he added, "as do some,
[epistles of commendation] to you, or letters
of commendation from you" to others. Then
because what he had said was severe, he softens
it by adding, "Ye are our epistle, written in
our hearts, known of all, Ver. 3. "Being
made manifest that ye are an epistle of
Christ."
Here he testifieth not only to their love, but
also to their good works: since they are able to
show unto all men by their own virtue the high
worth of their teacher, for this is the meaning
of, "Ye are our epistle."
What letters would have done to commend and gain
respect for us, that ye do both as seen and
heard of; for the virtue of the disciples is
wont to adorn and to commend the teacher more
than any letter.
Ver. 3. "Written in our hearts."
That is, which all know; we so bear you about
every where and have you in mind. As though he
said, Ye are our commendation to others, for
we both have you continually in our heart and
proclaim to all your good works. Because then
that even to others yourselves are our
commendation, we need no epistles from you; but
further, because we love you exceedingly, we
need no commendation to you. For to those who
are strangers one hath need of letters, but ye
are in our mind. Yet he said not merely, "ye
are [in it]," but "written in," that is,
ye cannot slide out of it. For just as from
letters by reading, so from our heart by
perceiving, all are acquainted with the love we
bear you. If then the object of a letter be to
certify, "such an one is my friend and let him
have free intercourse [with you], your love is
sufficient to secure all this. For should we go
to you, we have no need of others to commend
us, seeing your love anticipateth this; and
should we go to others, again we need no
letters, the same love again sufficing unto us
in their stead, for we carry about the epistle
in our hearts.
Then exalting them still higher, he even
calleth them the epistle of Christ, saying,
Ver. 3. "Being made manifest that ye are an
epistle of Christ."
And having said this, he afterwards hence takes
ground and occasion for a discussion on the
Law. And there is another aim in his here
styling them His epistle. For above as
commending him, he called them an epistle; but
here an epistle of Christ, as having the Law
of God written in them. For what things God
wished to declare to all and to you, these are
written in your hearts. But it was we who
prepared you to receive the writing. For just
as Moses hewed the stones and tables, so we,
your souls. Whence he saith, "Ministered by
us."
Yet in this they were on an equality; for the
former were written on by God, and these by the
Spirit. Where then is the difference?
"Written not with ink, but with the Spirit of
the living God; not in tables of stone, but in
tables that are hearts of flesh."
Wide as the difference between the Spirit and
ink, and a stony table and a fleshy, so wide is
that between these and those; consequently
between themselves who ministered, and him who
ministered to them. Yet because it was a great
thing he had uttered, he therefore quickly
checks himself, saying, Ver. 4. "And such
confidence have we through Christ to
Godward,"
And again refers all to God: for it is
Christ, saith he, Who is the Author of these
things to us.
Ver. 5. "Not that we are sufficient of
ourselves to account any thing as from
ourselves."
See again, yet another corrective. For he
possesses this virtue, humility I mean, in
singular perfection. Wherefore whenever he
saith any thing great of himself, he maketh all
diligence to soften down extremely and by every
means, what he has said. And so he does in
this place also, saying, "Not that we are
sufficient of ourselves to account any thing as
from ourselves:" that is, I said not, "We
have confidence," as though part were ours and
part God's; but I refer and ascribe the whole
to Him.
Ver. 5, 6. "For our sufficiency is from
God; who also made us sufficient as ministers
of a new covenant."
What means, "made us sufficient?" Made us
able and fitting. And it is not a little thing
to be the bearer to the world of such tables and
letters, greater far than the former. Whence
also he added, "Not of the letter, but of the
spirit." See again another difference. What
then? was not that Law spiritual? How then
saith he, "We know that the Law is
spiritual?" (Rom. vii. 14.) Spiritual
indeed, but it bestowed not a spirit. For
Moses bare not a spirit, but letters; but we
have been entrusted with the giving of a spirit.
Whence also in further completion of this
[contrast,] he saith, "For the letter
killeth, but the spirit giveth life."
Yet these things he saith not absolutely"; but
in allusion to those who prided themselves upon
the things of Judaism. And by "letter" here
he meaneth the Law which punisheth them that
transgress; but by "spirit" the grace which
through Baptism giveth life to them who by sins
were made dead. For having mentioned the
difference arising from the nature of the
tables, he doth not dwell upon it, but rapidly
passing it by, bestows more labor upon this,
which most enabled him to lay hold on his hearer
from considerations of what was advantageous and
easy; for, saith he, it is not laborious, and
the gift it offers is greater. For if when
discoursing of Christ, he puts especially
forward those things which are of His
lovingkindness, more than of our merit, and
which are mutually connected, much greater
necessity is there for his doing so when treating
of the covenant. What then is the meaning of
"the letter killeth?" He had said tables of
stone and hearts of flesh: so far he seemed to
mention no great difference. He added that the
former [covenant] was written with letters or
ink, but this with the Spirit. Neither did
this rouse them thoroughly, He says at last
what is indeed enough to give them wings; the
one "killeth," the other "giveth life."
And what doth this mean? In the Law, he that
hath sin is punished; here, he that hath sins
cometh and is baptized and is made righteous,
and being made righteous, he liveth, being
delivered from the death of sin. The Law, if
it lay hold on a murderer, putteth him to
death; the Gospel, if it lay hold on a
murderer, enlighteneth, and giveth him life.
And why do I instance a murderer? The Law
laid hold on one that gathered sticks on a
sabbath day, and stoned him. (Num. xv.
32, 36.) This is the meaning of, "the
letter killeth." The Gospel takes hold on
thousands of homicides and robbers, and
baptizing delivereth them from their former
vices. This is the meaning of, "the Spirit
giveth life." The former maketh its captive
dead from being alive, the latter rendereth the
man it hath convicted alive from being dead.
For, "come unto me, ye that labor and are
heavy laden," (Matt. xi. 28.) and, He
said not, ' I will punish you,' but, "I
will give you rest." For in Baptism the sins
are buried, the former things are blotted out,
the man is made alive, the entire grace written
upon his heart as it were a table. Consider
then how high is the dignity of the Spirit,
seeing that His tables are better than those
former ones; seeing that even a greater thing is
shown forth than the resurrection itself. For
indeed, that state of death from which He
delivers, is more irremediable than the former
one: as much more so, as soul is of more value
than the body: and this life is conferred by
that, by that which the Spirit giveth. But if
It be able to bestow this, much more then that
which is less. For, that prophets wrought,
but this they could not: for none can remit sins
but God only; nor did the prophets bestow that
life without the Spirit. But this is not the
marvel only, that it giveth life, but that it
enabled others also to do this. For He saith,
"Receive ye the Holy Ghost." (John xx.
22.) Wherefore? Because without the
Spirit it might not be? [Yes,] but God,
as showing that It is of supreme authority, and
of that Kingly Essence, and hath the same
power [with Himself,] saith this too.
Whence also He adds, "Whosesoever sins ye
remit, they are remitted; and whosesoever sins
ye retain, they are retained." (ibid.
23.)
Since then It hath given us life, let us
remain living and not return again to the former
deadness: for "Christ dieth no more; for the
death that He died, He died unto sin once:"
(Rom. vi. 9, 10.) and He will not have
us always saved by grace: for so we shall be
empty of all things. Wherefore He will have us
contribute something also from ourselves. Let
us then contribute, and preserve to the soul its
life. And what is life in a soul, learn from
the body. For the body too we then affirm to
live, when it moves with a healthy kind of
motion; but when it lies prostrate and
powerless, or its motions are disorderly,
though it retain the semblance of life or
motion, such a life is more grievous than any
death: and should it utter nothing sane but
words of the crazy, and see one object instead
of another, such a man again is more pitiable
than those who are dead. So also the soul when
it hath no healthiness, though it retain a
semblance of life, is dead: when it doth not
see gold as gold but as something great and
precious; when it thinketh not of the future but
crawleth upon the ground; when it doth one thing
in place of another. For whence is it clear
that we have a soul? Is it not from its
operations? When then it doth not perform the
things proper to it, is it not dead? when, for
instance, it hath no care for virtue, but is
rapacious and transgresseth the law; whence can
I tell that thou hast a soul? Because thou
walkest? But this belongs to the irrational
creatures as well. Because thou eatest and
drinkest? But this too belongeth to wild
beasts. Well then, because thou standest
upright on two feet? This convinceth me rather
that thou art a beast in human form. For when
thou resemblest one in all other respects, but
not in its manner of erecting itself, thou dost
the more disturb and terrify me; and I the more
consider that which I see to be a monster. For
did I see a beast speaking with the voice of a
man, I should not for that reason say it was a
man, but even for that very reason a beast more
monstrous than a beast. Whence then can I
learn that thou hast the soul of a man, when
thou kickest like the ass, when thou bearest
malice like the camel, when thou bitest like the
bear, when thou ravenest like the wolf, when
thou stealest like the fox, when thou art wily
as the serpent, when thou art shameless as the
dog? Whence can I learn that thou hast the
soul of a man? Will ye that I show you a dead
soul and a living? Let us turn the discourse
back to those men of old; and, if you will,
let us set before us the rich man [in the
story] of Lazarus, and we shall know what is
death in a soul; for he had a dead soul, and it
is plain from what he did. For, of the works
of the soul he did not one, but ate and drank
and lived in pleasure only. Such are even now
the unmerciful and cruel, for these too have a
dead soul as he had. For all its warmth that
floweth out of the love of our neighbor hath been
spent, and it is deader than a lifeless body.
But the poor man was not such, but standing on
the very summit of heavenly wisdom shone out;
and though wrestling with continual hunger, and
not even supplied with the food that was
necessary, neither so spake he aught of
blasphemy against God, but endured all nobly.
Now this is no trifling work of the soul; but a
very high proof that it is well-strung and
healthful. And when there are not these
qualities, it is plainly because the soul is
dead that they have perished. Or, tell me,
shall we not pronounce that soul dead which the
Devil falls upon, striking, biting, spurning
it, yet hath it no sense of any of these
things, but lieth deadened nor grieveth when
being robbed of its wealth; but he even leapeth
upon it, yet it remaineth unmoved, like a body
when the soul is departed, nor even feeleth it?
For when the fear of God is not present with
strictness, such must the soul needs be, and
then the dead more miserable. For the soul is
not dissolved into corruption and ashes and
dust, but into things of fouler odor than
these, into drunkenness and anger and
covetousness, into improper loves and
unseasonable desires. But if thou wouldest know
more exactly how foul an odor it hath, give me a
soul that is pure, and then thou wilt see
clearly how foul the odor of this filthy and
impure one. For at present thou wilt not be
able to perceive it. For so long as we are in
contact habitually with a foul odor, we are not
sensible of it. But when we are fed with
spiritual words, then shall we be cognizant of
that evil. And yet to many this seemeth of no
importance. And I say nothing as yet of hell;
but let us, if you will, examine what is
present, and how worthy of derision is he, not
that practiseth, but that uttereth filthiness;
how first he loadeth himself with contumely;
just as one that sputtereth any filth from the
mouth, so he defiles himself. For if the
stream is so impure, think what must be the
fountain of this filth! "for out of the
abundance of the heart the mouth speaketh."
(Mat. xii. 34.) Yet not for this alone
do I grieve, but because that to some this doth
not even seem to be reckoned amongst improper
things. Hence the evils are all made worse,
when we both sin, and do not think we even do
amiss.
Wilt thou then learn how great an evil is filthy
talking? See how the hearers blush at thy
indecency. For what is viler than a filthy
talker? what more infamous? For such thrust
themselves into the rank of buffoons and of
prostituted women, yea rather these have more
shame than you. How canst thou teach a wife to
be modest when by such language thou art training
her to proceed unto lasciviousness? Better vent
rottenness from the mouth than a filthy word.
Now if thy mouth have an ill-odor, thou
partakest not even of the common meats; when
then thou hadst so foul a stink in thy soul,
tell me, dost thou dare to partake of
mysteries? Did any one take a dirty vessel and
set it upon the table, thou wouldest have beaten
him with clubs and driven him out: yet God at
His own table, (for His table our mouth is
when filled with thanksgiving,) when thou
pourest out words more disgusting than any
unclean vessel, tell me, dost thou think that
thou provokest not? And how is this possible?
For nothing doth so exasperate the holy and pure
as do such words; nothing makes men so impudent
and shameless as to say and listen to such;
nothing doth so unstring the sinews of modesty as
the flame which these kindle. God hath set
perfumes in thy mouth, but thou storest up words
of fouler odor than a corpse, and destroyest the
soul itself and makest it incapable of motion.
For when thou insultest, this is not the voice
of the soul, but of anger; when thou talkest
filthily, it is lewdness, and not she that
spake; when thou detractest, it is envy; when
thou schemest, covetousness. These are not her
works, but those of the affections and the
diseases belonging to her. As then corruption
cometh not simply of the body, but of the death
and the passion which is thus in the body; so
also, in truth, these things come of the
passions which grow upon the soul. For if thou
wilt hear a voice from a living soul, hear Paul
saying, "Having food and covering, we shall
be therewith content:" (1 Tim. vi. 8.)
and "Godliness is great gain:" (ib. 6.)
and, "The world is crucified unto me, and I
unto the world." (Gal. vi. 14.) Hear
Peter saying, "Silver and gold have I none,
but such as I have, give I thee." (Acts
iii. 6.) Hear Job giving thanks and
saying, "The Lord gave, and the Lord hath
taken away." (Job i. 21.) These things
are the words of a living soul, of a soul
discharging the functions proper to it. Thus
also Jacob said, "If the Lord will give me
bread to eat and raiment to put on." (Gen.
xxviii. 20.) Thus also Joseph, "How
shall I do this wickedness, and sin before
God?" (ib. xxxix. 9.) But not so that
barbarian woman; but as one drunken and insane,
so spake she, saying, "Lie with me."
(ibid. 7.) These things then knowing, let
us earnestly covet the living soul, let us flee
the dead one, that we may also obtain the life
to come; of which may all we be made partakers,
through the grace and love toward men of our
Lord Jesus Christ, though Whom and with
Whom, to the Father, together with the Holy
Ghost, be glory, might, honor, now and for
ever, and world without end. Amen.
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