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2 COR. X. 7.
Ye look at the things that are before your
face. If any man trusteth in himself that he is
Christ's, let him consider this again with
himself that even as he is Christ's, so also
are we.
What one may especially admire in Paul amongst
other things is this, that when he has fallen
upon an urgent necessity for exalting himself,
he manages both to accomplish this point, and
also not to appear offensive to the many on
account of this egotism; a thing we may see
particularly in his Epistle to the Galatians.
For having there fallen upon such an argument,
he provides for both these points; a matter of
the very utmost difficulty and demanding much
prudence; he is at once modest and says somewhat
great of himself. And observe how in this place
also he makes it of great account, "Ye look at
the things that are before your face." Behold
here also prudence. For having rebuked those
that deceived them, he confined not his remarks
to them, but he leaps away from them to these
too; and he does so constantly. For, in
truth, he scourgeth not those only that lead
astray, but the deceived also. For had he let
even them go without calling them to an account,
they would not so easily have been reformed by
what was said to the others; but would have been
greatly elated even, as not being amenable to
accusations. Therefore he scourgeth them also.
And this is not all that is to be admired in
him, but this farther, that he rebukes either
party in a manner suitable to each. Hear at
least what he says to these, "Ye look at the
things that are before your face." The
accusation is no light one; but a mark of men
exceedingly easy to be deceived. Now what he
says is this, 'ye test by what appear, by
things carnal, by things bodily.' What is
meant by 'what appear?' If one is rich, if
one is puffed up, if one is surrounded by many
flatterers, if one says great things of
himself, if one is vain-glorious, if one makes
a pretence of virtue without having virtue, for
this is the meaning of, "ye look at the things
that are before your face."
"If any man trust in himself that he is
Christ's, let him consider this again with
himself, that even as he is Christ's, even so
also are we." For he does not wish to be
vehement at the beginning, but he increases and
draws to a head by little and little. But
observe here how much harshness and covert
meaning there is. He shows this by using the
words "with himself." For he saith, ' Let
him not wait to learn this from us; that is, by
our rebuke of himself,' but "let him consider
this with himself, that even as he is
Christ's, so also are we;" not that he was
Christ's in such manner as the other was,
but, "that even as he is Christ's, so l also
am I Christ's. Thus far the community holds
good: for it is not surely the case that he
indeed is Christ's, but I some other's.
Then having laid down this equality between
them, he goes on to add wherein he exceeded,
saying, Ver. 8. "For though I should
glory somewhat abundantly concerning our
authority which the Lord gave for building you
up, and not for casting you down, I shall not
be put to shame.
For since he was going to say somewhat great,
observe how he softens it. For nothing doth so
offend the majority of hearers as for any one to
praise himself. Wherefore to cut at the root of
this offensiveness, he says, "For though I
should glory somewhat abundantly." And he did
not say, 'if any man trust that he is
Christ's let him think that he is far short of
us. For I possess much authority from Him,
so as to punish and to kill whomsoever I
choose;' but what? "For though I should
glory even somewhat abundantly." And yet he
possessed more than can be told, but
nevertheless he lowers it in his way of
speaking. And he said not, 'I glory,'
but, "if I should glory," if I should
choose to do so: at once both showing modesty,
and declaring his superiority. If therefore he
says, "I should glory concerning the authority
which the Lord gave me." Again, he ascribes
the whole to Him, and makes the gift common.
"For building up, and not for casting down."
Seest thou how again he allays the envy his
praises might give rise to, and draws the hearer
over to himself by mentioning the use for which
he received it? Then why doth he say,
"Casting down imaginations?" Because this is
itself an especial form of building up, the
removing of hindrances, and detecting the
unsound, and laying the true together in the
building. For this end therefore we received
it, that we might build up. But if any should
spar and battle with us, and be incurable, we
will use that other power also, destroying and
overthrowing him. Wherefore also he says, "I
shall not be put to shame," that is, I shall
not be proved a liar or a boaster.
Ver. 9, 10, 11. "But that l may not
seem as if I would terrify you: for his
letters, say they, are weighty and strong: but
his bodily presence is weak, and his speech of
no account. Let such a one reckon this, that
what we are in word by letters when we are
absent, such are we also in deed when we are
present."
What he says is this: 'I could boast indeed,
but that they may not say the same things again,
to wit, that I boast in my letters, and am
contemptible when present, I will say nothing
great.' And yet afterwards he did say
something great, but not about this power by
which he was formidable, but about revelations
and at greater lengths about trials. '
Therefore, that I may not seem to be
terrifying you, "let such an one reckon this,
that what we are by letters when we are absent,
such are we also in deed when we are
present.'" For since they said, 'he writes
great things of himself, but when he is present
he is worthy of no consideration,' therefore he
says these things, and those again in a
moderated form. For he did not say, ' as we
write great things, so when we are present we
also do great things,' but in more subdued
phrase. For when he addressed himself to the
others indeed, he stated it with vehemency,
saying, "I beseech you that I may not when
present show courage with the confidence
wherewith I think to be bold against some :"
but when to these, he is more subdued. And
therefore he says, ' what we are when present,
such too when absent, that is, lowly, modest,
no where boasting. And it is plain from what
follows, Vet. 12. "For we are not bold to
number, or compare in ourselves with some that
commend themselves."
Here he both shows that those false Apostles
are boasters and say great things of themselves:
and ridicules them as commending themselves.
'But we do no such thing: but even if we shall
do any thing great, we refer all unto God, and
compare ourselves with one another.' Wherefore
also he added, "But they themselves measuring
themselves by themselves and comparing themselves
among themselves are without understanding."
Now what he says is this: ' we do not compare
ourselves with them, but with one another.'
For further on he says, "in nothing am I
behind the very chiefest Apostles;" (Chap.
xii. x 11. ) and in the former Epistle,
"I labored more abundantly than they all;"
(1 Cor. xv. 10.) and again, "Truly
the signs of an Apostle were wrought among you
in all patience." (Chap. xii. 12.)
'So that we compare ourselves with ourselves,
not with those that have nothing: for such
arrogance cometh of folly.' Either then he
says this with reference to himself, or with
reference to them, that ' we dare not compare
ourselves with those who contend with one another
and boast great things and do not understand:'
that is, do not perceive how ridiculous they are
in being thus arrogant, and in exalting
themselves amongst one another.
Ver. 13. "But we will not glory beyond our
measure:" as they do.
For it is probable that in their boasting they
said, 'we have converted the world, we have
reached unto the ends of the earth,' and vented
many other such like big words. 'But not so
we,' he says, "But according to the measure
of the province which God apportioned to us as a
measure, to reach even unto you." So that his
humility is evident on either hand, both in that
he boasted nothing more than he had wrought, and
that he refers even this itself to God. For,
"according to the measure of the province,"
saith he, "which God apportioned to us, a
measure to reach even unto you." Just as if
portioning out a vine to husbandmen, even so He
meted out unto us. As far then as we have been
counted worthy to attain to, so far we boast.
Ver. 14. ''For we stretch not ourselves
overmuch, as though we reached not unto you:
for we came even as far as unto you in preaching
the Gospel of Christ."
Not simply 'we came,' but, 'we announced,
we preached, we persuaded, we succeeded.'
For it is probable that they having merely come
to the disciples of the Apostles, ascribed the
whole to themselves, from their bare presence
among them. ' But not so we: nor can any one
say that we were not able to come as far as to
you, and that we stretched our boasting as far
as to you in words only; for we also preached
the word to you.'
Ver. 15, 16. "Not glorying beyond" our
"measure, '' that is, "in other men's
labors, but having hope that as your faith
groweth, we shall be magnified in you according
to our province unto further abundance, so as to
preach.
the Gospel even unto the parts beyond you, and
not to glory in another's province in regard of
things ready to our hand."
He sets forth a large accusation of them on
these grounds, both that they boasted of things
without their measure, and of other men's
labors; and that whilst the whole of the toil
was the Apostles', they plumed themselves upon
their labors. 'But we,' says he, ' showed
these things in our deeds. We will not imitate
those men therefore, but will say such things
where our deeds bear us witness. And why,'
saith he, 'do I say, you?' "for I have
hope that as your faith groweth;" for he doth
not assert absolutely, preserving his own
character, but, 'I hope,' he says, ' if
you make progress, that our province will be
extended even farther, "to preach the Gospel
in the regions beyond." For we shall advance
farther yet,' he says, 'so as to preach and
labor, not so as to boast in words of what other
men have labored.' And well did he call it
"province and measure," as though he had come
into possession of the world, and a rich
inheritance; and showing that the whole was
wholly God's. 'Having then such works,' he
says, 'and expecting greater, we do not boast
as they do who have nothing, nor do we ascribe
any part to ourselves, but the whole to God.
Wherefore also he adds, Ver. 17. "He
that glorieth, let him glory in the Lord."
This also, he saith, accrueth to us from
God. Ver. 18. "For not he that
commendeth himself is approved, but whom the
Lord commendeth."
He did not say, we are so, "but whom the
Lord commendeth. Seest thou how modestly he
speaks? But if as he proceeds he stirreth up
loftier words, wonder not, for this also cometh
of Paul's prudence. For if he had gone on in
every part to speak lowly words, he would not
have hit these men so effectually, nor have
extricated the disciples from their error. For
it is possible both by modesty ill-timed to do
harm, and by saying something admirable of
one's self at a proper time to do good. As
therefore he also did. For there was no little
danger in the disciples being persuaded into any
mean opinion of Paul. Not that Paul sought
the glory that cometh of men. For had he sought
this, he would not have kept silence so long on
those great and marvellous matters of "fourteen
years ago;" (Chap. xii. 20) nor would
he, when necessity was laid upon him, have so
shrunk back and hesitated to speak of them; very
evidently he would not even then have spoken,
had he not been compelled. Certainly then it
was not from a desire after the glory which
cometh from men that he said these things, but
out of tender care for the disciples. For since
they cast reproaches at him as a braggart, and
as boastful in words but able to show nothing in
deeds, he is compelled subsequently to come to
those revelations. Although he had it in his
power to convince them by his deeds, at the time
when he said these things: yet he still
persists, nevertheless, in using menaces in
words. For he was most especially free from
vain-glory; and this his whole life proves,
both before and after this. For instance, it
was because of this that he changed all at once;
and having changed, confounded the Jews and
cast away all that honor he had from them,
although he was himself their head and their
champion. But he considered none of those
things when he had found the truth; but took
instead their insults and contumely; for he
looked to the salvation of the many, thinking
this everything. For he that thinketh nothing
of hell nor of heaven nor of ten thousand worlds
in regard of his longing after Christ, how
should he hunt after the glory which cometh from
the many? By no means; but he is even very
lowly when he may be so, and brands his former
life with infamy when he calls himself, "a
blasphemer, and a persecutor, and injurious."
(1 Tim. i. 13.) And his disciple Luke
too says many things of him, evidently having
learnt them from himself, himself displaying
fully his former life no less than that after his
conversion.
Now I say these things, not that we may hear
merely, but that we may learn also. For if he
remembered those transgressions before the
Laver, although they were all effaced, what
forgiveness can we have who are unmindful of
those after the Laver ourselves? What sayest
thou, O man? Thou hast offended God, and
dost thou forget? This is a second offence, a
a second enmity. Of what sins then dost thou
ask forgiveness? Of those which thou even
knowest not thyself? Surely, (for is it not
so?) thou art deeply anxious and thoughtful how
thou mayest give account of them, thou who dost
not so much as care to remember them, but
sportest with what is no sporting matter. But
there will come a time when our sport can go on
no longer. For we must needs die: (for the
great insensibility of the many obliges me to
speak even of things that are evident:) and
must needs rise again, and be judged, and be
punished; nay rather this needs not, if we
choose. For those other things are not at our
own disposal; neither our end, nor our
resurrection, nor our judgment, but at our
Lord's; but our suffering punishment or not is
at our own disposal; for this is of those things
that may or may not happen. But if we choose,
we shall make it of the number of impossible
things; just as Paul, as Peter, as all the
saints did; for it is even impossible for them
to be punished. If therefore we have a mind,
it is in like manner impossible also that we
should suffer ought. For even if we have
offended in ten thousand things, it is possible
to recover ourselves so long as we are here.
Let us then recover ourselves: and let the old
man consider that in a little while hence he will
depart, since he took his pleasure long enough
in his lifetime; (although what sort of
pleasure is this, to live in wickedness? but
for the present I so speak in respect to his way
of thinking;) let him consider, besides, that
it is possible for him in a short time to wash
away all. The young man again, let him also
consider the uncertainty of death, and that
oftentimes, when many older persons continued
here, the young were carried off before them.
For, for this reason, that we may not make
traffic of our death, it is left in
uncertainty. Wherefore also a certain wise man
adviseth, saying, "Make no tarrying to turn
unto the Lord, and put not off from day to
day: for thou knowest not what to-morrow shall
bring forth." (Ecclus. v. 7; Prov.
xxvii. 1) For by putting off there is danger
and fear; but by not putting off manifest and
secure salvation. Hold fast then by virtue.
For so, even if thou have departed young, thou
hast departed in safety; and if thou shouldst
come to old age, thou shalt arrive Eat death]
with great provision made, and shaft have a
double feast all thy life long; both in that
thou abstainest from vice, and layest hold on
virtue. Say not, ' there will come a time
when it may be well to turn,' for this language
provokes God exceedingly. And why so?
Because He hath promised thee countless ages,
but thou art not even willing to labor during
this present life, this short life that dureth
but a season; but art so indolent and unmanly as
to seek a shorter even than this. Are there not
the same revellings daily? Are there not the
same tables, the same harlots, the same
theatres, the same wealth? How long wilt thou
love those things as though they were aught?
How long will thy appetite for evil remain
insatiate?
Consider that as often as thou hast fornicated,
so often hast thou condemned thyself. For such
is the nature of sin: once committed, the
Judge hath also passed his sentence. Hast thou
been drunken, been gluttonous, or robbed?
Hold now, turn right back, acknowledge it to
God as a mercy that He snatched thee not away
in the midst of thy sins; seek not yet another
set time wherein to work evil. Many have been
snatched away in the midst of their
covetousness, and have departed to manifest
punishment. Fear lest thou also shouldest
suffer this, and without excuse. `But God
gave to many a set time for confession in extreme
old age.' What then? Will He give it to
thee also? ' Perhaps He will,' says one.
Why sayest thou 'perhaps,' and '
sometimes,' and ' often? ' Consider that
thou art deliberating about thy soul, and put
also the contrary case, and calculate, and
say, ' But what if He should not give it?'
'But what if He should give it? ' saith he.
God hath indeed given it; but still this
supposition is safer and more profitable than
that. For if thou begin now, thou hast gained
all, whether thou hast a set time granted thee
or not; but if thou art always putting off, for
this very cause perhaps thou shalt not have one
given thee. When thou goest out to battle,
thou dost not say, ' there is no need to make
my will, perhaps I shall come back safe;' nor
dost thou when deliberating about marriage, say
' suppose I take a poor wife, many have even m
this way got rich contrary to expectation;' nor
when building a house, ' suppose I lay a
rotten foundation, many houses have stood even
so;' yet in deliberating about the soul, thou
leanest on things more rotten still; urging thy
'perhaps,' and 'often,' and 'sometimes,'
and trustest thyself to these uncertainties.
'Nay,' saith one, 'not to an uncertainty,
but to the mercy of God, for God is
merciful.' I know it too; but still this
merciful God snatched those away of whom I
spoke. And what if after thou hast had time
given thee, thou shalt still continue as thou
weft? for this sort of man will be listless even
in old age. ' Nay,' he said, ' not so.'
For this mode of reasoning even after the eighty
years desireth ninety, and after the ninety an
hundred, and after the hundred will be yet more
indisposed to act. And so the whole of life
will have been consumed in vain, and what was
spoken of the Jews will happen also to thee;
"Their days were consumed in vanity." (Ps.
lxxviii. 33.) And would that in vanity
only, and not unto evil also. For when we have
departed thither bearing the heavy burden of our
sins, this will be unto evil also. For we
shall carry away fuel for the fire and a
plentiful feast for the worm.
Wherefore I pray and conjure you to halt at
length in noble wise, and to desist from
wickedness, that we may also obtain the promised
good things: 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 Spirit, be
glory, might, honor, now and ever, and world
without end. Amen.
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