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2 COR. XI. 13.
Forsuch are false apostles, deceitful workers,
fashioning themselves into Apostles of Christ.
WHAT sayest thou? they that preach Christ,
they that take not money, they that bring not in
a different gospel, "false apostles?"
'Yes,' he saith, and for this very reason
most of all, because they make pretense of all
these things for the purpose of deceiving.
"Deceitful workers," for they do work
indeed, but pull up what has been planted. For
being well aware that otherwise they would not be
well received, they take the mask of truth and
so enact the drama of error. 'And yet,'
saith one, 'they take no money.' That they
may take greater things; that they may destroy
the soul. Yea rather, even that was a
falsehood; and they took money but did it
secretly: and he shows this in what follows.
And indeed he already hinted this where he
said, "that wherein they glory, they may be
found even as we:" (Ver. 12.) in what
follows, however, he hinted it more plainly,
saying, "If a man devour you, if a man take
you captive, if a man exalt himself, ye bear
with him. " (Ver. 20.) But at present
he accuses them on another account, saying,"
fashioning themselves." They had only a
"fashion;" the skin of the sheep was but
outside clothing. Ver. 14, 15. "And no
marvel; for if even Satan fashioneth himself
into an angel of light, is it a great thing if
his ministers also fashion themselves as
ministers of righteousness?"
So that if one ought to marvel, this is what he
ought to marvel at, and not at their
transformation. For when their teacher dares do
any thing, no marvel that the disciples also
follow. But what is "an angel of light?"
That hath free liberty to speak, that standeth
near to God. For there are also angels of
darkness; those which be the devil's, those
dark and cruel ones. And the devil hath
deceived many so, fashioning himself "into,"
not becoming, "an angel of light." So do
also do these bear about them the form of an
Apostle, not the power itself, for this they
cannot. But nothing is so like the devil as to
do things for display. But what is "a ministry
of righteousness?" That which we are who
preach to you a Gospel having righteousness.
For he either means this, or else that they
invest themselves with the character of righteous
men. How then shall we know them? "By their
works," as Christ said. Wherefore he is
compelled to place his own good deeds and their
wickedness side by side, that the spurious may
become evident by the comparison. And when
about again to enter upon his own praises, he
first accuses them, in order to show that such
an argument was forced upon him, lest any should
accuse him for speaking about himself, and
says, Ver. 16. "Again I say." For he
had even already used much preparatory
corrective: 'But nevertheless I am not
contented with what I have said, but I say yet
again,'
"Let no man think me foolish." For this was
what they did--boasted without a
reason.--But observe, I pray you, how
often, when about to enter upon his own
praises, he checks himself. 'For indeed it is
the act of folly,' he says, 'to boast: but
I do it, not as playing the fool, but because
compelled. But if ye do not believe me, but
though ye see there is a necessity will condemn
me; not even so will I decline the task.'
Seest thou how he showed that there was great
necessity for his speaking. For he that shunned
not even this suspicion, consider what violent
impulsion to speak he must have undergone, how
he travailed and was constrained to speak.
But, nevertheless, even so he employs this
thing with moderation. For he did not say,
'that I may glory.' And when about to do "a
little," again he uses yet another deprecatory
expression, saying, Ver. 17. "That which
I speak, I speak not after the Lord, but as
in foolishness, in this confidence of
glorifying."
Seest thou how glorying is not "after the
Lord?" For He saith, "When ye shall have
done all, say, We are unprofitable
servants." (Luke xvii. 10.) Howbeit,
by itself indeed it is not "after the Lord,"
but by the intention it becomes so. And
therefore he said, "That which I speak,"
not accusing the motive, but the words. Since
his aim is so admirable as to dignify the words
also. For as a manslayer, though his action be
of those most strictly forbidden, has often been
approved from the intention; and as
circumcision, although it is not 'after the
Lord, has become so from the intention, so
also glorying. And wherefore then does he not
use so great strictness of expression? Because
he is hastening on to another point, and he
freely gratifies even to superfluity those who
are desirous to find a handle against him, so
that he may say only the things that are
profitable; for when said they were enough to
extinguish all that suspicion. "But as in
foolishness." Before he says, "Would that
ye could bear with me in a little
foolishness,'' (Ver. 4.) but now "as in
foolishness;" for the farther he proceeds, the
more he clears his language. Then that thou
mayest not think that he plays the fool on all
points, he added, "in this confidence of
glorying." In this particular he means: just
as in another place he said, "that we be not
put to shame, "and added, "in this confidence
of glorying." (Chap. ix. 4.) And
again, in another place, having said, "Or
what I purpose do I purpose according to the
flesh, that with me there should be the yea
yea, and the nay nay?" (Chap. i. 17.)
And having shown that he cannot in all cases
even fulfil what he promises, because he does
not purpose after the flesh, lest any should
make this suspicion stretch to the doctrine
also, he adds, "But as God is faithful our
word towards you was not yea and nay."
(Ibid. 18.)
And observe how after having said so many things
before, he again sets down yet other grounds of
excuse, saying further thus, Ver. 18.
"Seeing that many glory after the flesh, I
will glory also."
What is, "after the flesh?" Of things
external, of high birth, of wealth, of
wisdom, of being circumcised, of Hebrew
ancestry, of popular renown. And behold
wisdom. He sets down those things which he
shows to be nothings, and then, folly also.
For if to glory in what are really good things
be folly, much more is it so [to glory in]
those that are nothing. And this is what he
calls, "not after the Lord." For it is no
advantage to be a Hebrew, or any such like
things soever. 'Think not, therefore, that
I set these down as a virtue; no; but because
those men boast I also am compelled to institute
my comparison on these points.' Which he does
also in another place, saying, "If any man
thinketh that he may trust in the flesh, I
more:" (Phil. iii. 4.) and there, it is
on their account that trusted in this. Just as
if one who was come of an illustrious race but
had chosen a philosophic life, should see others
priding themselves greatly on being well-born;
and being desirious of taking down their vanity,
should be compelled to speak of his own
distinction; not to adorn himself, but to
humble them; so, truly, does Paul also do.
Then leaving those, he empties all his censure
upon the Corinthians, saying, Ver. 19.
"For ye bear with the foolish gladly." 'So
that ye are to blame for this, and more than
they. For if ye had not borne with them, and
so far as it lay in them received damage, I
would not have spoken a word; but I do it out
of a tender care for your salvation, and in
condescension. And behold, how he accompanies
even his censure with praise. For having said,
"ye bear with the foolish gladly;" he added,
"Being wise yourselves." For it was a sign
of folly to glory, and on such matters. And
yet it behoved to rebuke them, and say, 'Do
not bear with the foolish;' he does this,
however, at greater advantage. For in that
case he would have seemed to rebuke them because
he himself was destitute of these advantages;
but now having showed himself to be their
superior even in these points, and to esteem
them to be nothing, he corrects them with
greater effect. At present, however, before
entering upon his own praises and the
comparison, he also reproaches the Corinthians
with their great slavishness, because they were
extravagantly submissive to them. And observe
how he ridicules them.
Ver. 20. "For ye bear with a man," he
says, "if he devour you."
How then saidst thou, "that wherein they
glory, they may be found even as we?" (Ver.
12. ) Seest thou that he shows that they did
take of them, and not simply take, but even in
excess: for the term "devour" plainly shows
this, "If a man bring you into bondage."
'Ye have given away both your money,' he
says, 'and your persons, and your freedom.
For this is more than taking of you; to be
masters not only of your money, but of
yourselves also.' And he makes this plain even
before, where he says, "If others partake of
this right over you, do not we much more?"
(1 Cor. ix. 12.) Then he addeth what is
more severe, saying, "If a man exalt
himself." 'For neither is your slavery of a
moderate sort, nor are your masters gentle, but
burdensome and odious.'
"If a man smite you on the face." Seest thou
again a further stretch of tyranny? He said
this, not meaning that they were stricken on the
face, but that they spat upon and dishonored
them; wherefore he added, Ver. 21. "I
speak by way of disparagement," for ye suffer
no whir less than men smitten on the face. What
now can be stronger than this? What oppression
more bitter than this? when having taken from
you both your money and your freedom and your
honor, they even so are not gentle towards you
nor suffer you to abide in the rank of servants,
but have used you more insultingly than any
bought slave.
"As though we had been weak." The expression
is obscure. For since it was a disagreeable
subject he therefore so expressed it as to steal
away the offensiveness by the obscurity. For
what he wishes to say is this. 'For cannot we
also do these things? Yes, but we do them
not. Wherefore then do ye bear with these men,
as though we could not do these things? Surely
it were something to impute to you that ye even
bear with men who play the fool; but that ye do
this, even when they so despise you, plunder
you, exalt themselves, smite you, can admit
neither of excuse nor any reason at all. For
this is a new fashion of deceiving. For men
that deceive both give and flatter; but these
both deceive, and take and insult you. Whence
ye cannot have a shadow of allowance, seeing
that ye spit on those that humble themselves for
your sakes that ye may be exalted, but admire
those who exalt themselves that ye may be
humbled. For could not we too do these things?
Yes, but we do not wish it, looking to your
advantage. For they indeed sacrificing your
interests seek their own, but we sacrificing our
own interests seek for yours.' Seest thou how
in every instance, whilst speaking plainly to
them, he also alarms them by what he says.
'For,' he says, 'if it be on this account
that ye honor them, because they smite and
insult you, we also can do this, enslave,
smite, exalt ourselves against you.'
Seest thou how he lays upon them the whole
blame, both of their senseless pride and of what
seems to be folly in himself. 'For not that I
may show myself more conspicuous, but that I
may set you free from this bitter slavery, am I
compelled to glory some little. But it is meet
to examine not simply things that are said,
but, in addition, the reason also. For
Samuel also put together a high panegyric upon
himself, when he anointed Saul, saying,
"Whose ass have I taken, or calf, or shoes?
or have I oppressed any of you?" (1 Sam.
xii. 3, LXX.) And yet no one finds fault
with him. And the reason is because he did not
say it by way of setting off himself; but
because he was going to appoint a king, he
wishes under the form of a defence [of himself]
to instruct him to be meek and gentle. And
observe the wisdom of the prophet, or rather the
loving kindness of God. For because he wished
to turn them from [their design,] bringing
together a number of grievous things he asserted
them of their future king, as, for instance,
that he would make their wives grind at the
mill, (1 Sam. viii. 11--18.) the
men shepherds and muleteers; for he went through
all the service appertaining to the kingdom with
minuteness. But when he saw that they would not
be hindered by any of these things, but were
incurably distempered; he thus both spareth them
and composeth their king to gentleness. (1
Sam. xii. 5.) Therefore he also takes him
to witness. For indeed no one was then bringing
suit or charge against him that he needed to
defend himself, but he said those things in
order to make him better. And therefore also he
added, to take down his pride, "If ye will
hearken, ye and your king," (ibid. 14.)
such and such good things shall be yours; "but
if ye will not hearken, then the reverse of
all." Amos also said, "I was no prophet,
nor the son of a prophet, but only a herdsman,
a gatherer of sycamore fruit. And God took
me." (Amos vii. 14, 15.) But he did
not say this to exalt himself, but to step their
mouths that suspected him as no prophet, and to
show that he is no deceiver, nor says of his own
mind the things which he says. Again, another
also, to show the very same thing, said,
"But truly I am full of power by the spirit
and might of the Lord." (Micah iii. 8.)
And David also when he related the matter of
the lion and of the bear, (1 Sam. xvii.
34, &c.) spake not to glorify himself, but
to bring about a great and admirable end. For
since it was not believed possible he could
conquer the barbarian unarmed, he that was not
able even to bear arms; he was compelled to give
proofs of his own valor. And when he cut off
Saul's skirt, he said not what he said out of
display, but to repel an ill suspicion which
they had scattered abroad against him, saying,
that he wished to kill him. (1 Sam. xxiv.
4, &c.) It is meet therefore every where to
seek for the reason. For he that looks to the
advantage of his hearers even though he should
praise himself, not only deserves not to be
found fault with, but even to be crowned; and
if he is silent, then to be found fault with.
For if David had then been silent in the matter
of Goliath, they would not have allowed him to
go out to the battle, nor to have raised that
illustrious trophy. On this account then he
speaks being compelled; and that not to his
brethren, although he was distrusted by them too
as well as by the king; but envy stopped their
ears. Therefore leaving them alone, he tells
his tale to him who was not as yet envious of
him.
For envy is a fearful, a fearful thing, and
persuades men to despise their own salvation.
In this way did both Cain destroy himself, and
again, before his time, the devil who was the
destroyer of his father. So did Saul invite an
evil demon against his own soul; and when he had
invited, he again envied his physician. For
such is the nature of envy; he knew that he was
saved, yet he would rather have perished than
see him that saved him had in honor. What can
be more grievous than this passion? One cannot
err in calling it the devil's offspring. And
in it is contained the fruit of vainglory, or
rather its root also; for both these evils are
wont mutually to produce each other. And thus
in truth it was that Saul even thus envied,
when they said, "David smote by ten
thousands," (1 Sam. xviii. 7.) than
which what can be more senseless? For why dost
thou envy? tell me! 'Because such an one
praised him?' Yet surely thou oughtest to
rejoice; besides, thou dost not know even
whether the praise be true. And dost thou
therefore grieve because without being admirable
he hath been praised as such? And yet thou
oughtest to feel pity. For if he be good, thou
oughtest not to envy him when praised, but
thyself to praise along with those that speak
well of him; but if not such, why art thou
galled? why thrust the sword against thyself?
'Because admired by men?' But men to-day
are and to-morrow are not.' But because he
enjoys glory?' Of what sort, tell me? That
of which the prophet says that it is "the flower
of grass." (Isa. xl. 6. LXX.) Art
thou then therefore envious because thou bearest
no burden, nor carriest about with thee such
loads of grass? But if he seems to thee to be
enviable on this account, then why not also
woodcutters who carry burdens every day and come
to the city [with them]? For that burden is
nothing better than this, but even worse. For
theirs indeed galls the body only, but this hath
oftentimes harmed the soul even and occasioned
greater solicitude than pleasure. And should
one have gained renown through eloquence, the
fear he endures is greater than the good report
he bears; yea, what is more, the one is
short, the other perpetual. 'But he is in
favor with those in authority?' In that too
again is danger and envy. For as thou feelest
towards him, so do many others feel. 'But he
is praised continually?' This produces bitter
slavery. For he will not dare to do fearlessly
aught of what according to his judgment he
should, lest he should offend those that extol
him, for that distinction is a hard bondage to
him. So that the more he is known to, so many
the more masters he has, and his slavery becomes
the greater, as masters of his are found in
every quarter. A servant indeed, when he is
released from the eye of his master, both takes
breath and lives in all freedom; but this man
meets with masters at every turn, for he is the
slave of all that appear in the forum. And even
should some necessary object press, he dares not
set foot in the forum, except it be with his
servants following, and his horse, and all his
other show set in array, lest his masters
condemn him. And if he sees some friend of
those who are truly so, he has not the boldness
to talk with him on an equal footing: for he is
afraid of his masters, lest they depose him from
his glory. So that the more distinguished he
is, so much the more he is enslaved. And if he
suffer aught that is disagreeable, the insult is
the more annoying, both in that he has more to
witness it and it seems to infringe his dignity.
It is not only an insult, but a calamity also,
for he has also many who exult at it; and in
like way if he come to the enjoyment of any good
thing, he has more who envy and detract and do
their vigilance to destroy him. Is this then a
good? tell me. Is this glory? By no means;
but ingloriousness, and slavery, and bonds,
and every burdensome thing one can say. But if
the glory that cometh of men be so greatly to be
coveted in thy account, and if it quite
disquiets thee that such and such an one is
applauded of the many; when thou beholdest him
in the enjoyment of that applause, pass over in
thy thought to the world to come and the glory
which is there. And just as when hurrying to
escape the onset of a wild beast, thou enterest
into a cabin and shuttest to the doors; so now
also flee unto the life to come, and that
unspeakable glory. For so shalt thou both tread
this under thy feet, and wilt easily lay hold
upon that, and wilt enjoy the true liberty, and
the eternal good things; whereunto may we all
attain through the grace and love towards men of
our Lord Jesus Christ, with Whom to the
Father, with the Holy Spirit, be glory,
might, honor, now and ever, and world without
end. Amen.
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