Now I Paul myself entreat you by the meekness and gentleness of Christ, I who in your presence am lowly among you, but being absent am of good courage toward you: yea, I beseech you, that I may not when present show courage with the confidence, wherewith I count to be bold against some, which count of us as if we walked according to the flesh.

Having completed, in such sort as behoved his discourse of almsgiving, and having shown that he loves them more than he is loved, and having recounted the circumstances of his patience and trials, he now opportunely enters upon points involving more of reproof, making allusion to the false apostles, and concluding his discourse with more disagreeable matter, and with commendations of himself. For he makes this his business also throughout the Epistle. Which also perceiving, he hence oftentimes corrects himself, saying in so many words [883] ; "Do we begin again to commend ourselves?" (Ch. iii. 1.) and further on; "We commend not ourselves again, but give you occasion to glory:" (Ch. v. 12.) and afterwards; "I am become a fool in glorying; ye have compelled me." (Ch. xii. 11.) And many such correctives doth he use. And one would not be wrong in styling this Epistle an eulogium of Paul; he makes such large mention both of his grace and his patience. For since there were some amongst them who thought great things of themselves, and set themselves above the Apostle, and accused him as a boaster, and as being nothing, and teaching no sound doctrine; (now this was in itself the most certain evidence of their own corruptness;) see how he begins his rebuke of them; "Now I Paul myself." Seest thou what severity, what dignity, is here? For what he would say is this, I beseech you do not compel me, nor leave me to use my power against those that hold us cheap, and think of us as carnal.' This is severer than those threats towards them uttered in the former Epistle; "Shall I come unto you with a rod, or in love and a spirit of meekness?" (1 Corinthians 4:21.) and then again; "Now some are puffed up as though I were not coming to you; but I will come, and will know, not the word of them that are puffed up, but the power." (ib. 18, 19.) For in this place he shows both things, both his power, and his philosophy and forbearance; since he so beseeches them, and with such earnestness, that he may not be compelled to come to a display of the avenging power pertaining to him, and to smite and chastise them and exact the extreme penalty. For he implied this in saying, "But I beseech you, that I may not when present show courage with the confidence, wherewith I count to be bold against some which count of us as if we walked according to the flesh." For the present, however, let us speak of the commencement. "Now I Paul myself." Great emphasis, great weight [884] is here. So he says elsewhere, "Behold I Paul say unto you;" (Galatians 5:2.) and again, "As Paul the aged;" (Philem. 9..) and again in another place, "Who hath been a succorer of many, and of me." (Romans 16:2.) So also here, "Now I Paul myself." This even is a great thing, that himself beseecheth; but that other is greater which he added, saying, "by the meekness and gentleness of Christ." For with the wish of greatly shaming them, he puts forward that "meekness and gentleness," making his entreaty in this way more forcible; as if he had said, Reverence the gentleness of Christ by which I beseech you.' And this he said, at the same time also showing that although they should lay ever so strong [885] a necessity upon him, he himself is more inclined to this: it is from being meek, not from want of power, that he does not proceed against them: for Christ also did in like manner.

"Who in your presence am lowly among you, but being absent am of good courage toward you." What, pray, is this? Surely he speaks in irony, using their speeches. For they said this, that when he is present indeed, he is worthy of no account, but poor and contemptible; but when absent, swells, and brags, and sets himself up against us, and threatens.' This at least he implies also afterwards, saying, "for his letters," say they, "are weighty, but his bodily presence is weak, and his speech of no account." (v. 10.) He either then speaks in irony, manifesting great severity and saying, I, the base, I, the mean, when present, (as they say,) and when absent, lofty:' or else meaning that even though he should utter great things, it is not out of pride, but out of his confidence in them.

"But I beseech you, that I may not when present show courage with the confidence, wherewith I count to be bold against some which count of us as if we walked according to the flesh." Seest thou how great his indignation, and how complete his refutation of those sayings of theirs? For he saith, I beseech you, do not compel me to show that even present I am strong and have power.' For since they said that when absent, he is quite bold against us and exalteth himself,' he uses their very words, I beseech therefore that they compel me not to use my power.' For this is the meaning of, "the confidence." And he said not, wherewith I am prepared,' but wherewith I count.' For I have not yet resolved upon this; they however give me reason enough, but not even so do I wish it.' And yet he was doing this not to vindicate himself, but the Gospel. Now if where it was necessary to vindicate the Message, he is not harsh, but draws back and delays, and beseeches that there may be no such necessity; much more would he never have done any thing of the kind in his own vindication. Grant me then this favor,' he saith, that ye compel me not to show, that even when present I am able to be bold against whomsoever it may be necessary; that is, to chastise and punish them.' Seest thou how free he was from ambition, how he did nothing for display, since even where it was matter of necessity, he hesitates not to call the act, boldness. "For I beseech you," he says, "that I may not when present show courage with the confidence, wherewith I think to be bold" against some. For this especially is the part of a teacher, not to be hasty in taking vengeance, but to work a reformation, and ever to be reluctant and slow in his punishments. How, pray, does he describe those whom he threatens? "Those that count of us as though we walked according to the flesh:" for they accused him as a hypocrite, as wicked, as a boaster.

[2.] Ver. 3. "For though we walk in the flesh, we do not war according to the flesh.

Here he goes on to alarm them also by the figure [886] he uses, for,' says he, we are indeed encompassed with flesh; I own it, but we do not live by the flesh;' or rather, he said not even this, but for the present reserves it, for it belongs to the encomium on his life: but first discourseth of the Preaching, and shows that it is not of man, nor needeth aid from beneath. Wherefore he said not, we do not live according to the flesh,' but, "we do not war according to the flesh," that is, we have undertaken a war and a combat; but we do not war with carnal weapons, nor by help of any human succors.'

Ver. 4. "For our weapons are not of the flesh."

For what sort of weapons are of the flesh? Wealth, glory, power, fluency, cleverness, circumventions [887] , flatteries, hypocrisies, whatsoever else is similar to these. But ours are not of this sort: but of what kind are they?

"Mighty before God."

And he said not, we are not carnal,' but, "our weapons." For as I said, for the present he discourseth of the Preaching, and refers the whole power to God. And he says not, spiritual,' although this was the fitting opposite [888] to "carnal," but "mighty," in this implying the other also, and showing that their [889] weapons are weak and powerless. And mark the absence of pride in him; for he said not, we are mighty,' but, "our weapons are mighty before God." We did not make them such, but God Himself.' For because they were scourged, were persecuted, and suffered wrongs incurable [890] without number, which things were proofs of weakness: to show the strength of God he says, "but they are mighty before God." For this especially shows His strength, that by these things He gains the victory. So that even though we are encompassed with them, yet it is He that warreth and worketh by them. Then he goes through a long eulogium upon them, saying,

"To the casting down of strong holds." And lest when hearing of strong holds thou shouldest think of aught material [891] , he says,

Ver. 5. "Casting down imaginations."

First giving emphasis by the figure, and then by this additional expression declaring the spiritual [892] character of the warfare. For these strongholds besiege souls, not bodies. Whence they are stronger than the others, and therefore also the weapons they require are mightier. But by strongholds he means the Grecian pride, and the strength of their sophisms and their syllogisms. But nevertheless, these weapons,' he says, confounded every thing that stood up against them; for they cast down imaginations,

And every high thing that is exalted against the knowledge of God.' He persisted in the metaphor that he might make the emphasis greater. For though there should be strongholds,' he saith, though fortifications, though any other thing soever, they yield and give way before these weapons.

"And bringing every thought into captivity to the obedience of Christ." And yet the name, "captivity," hath an ill sound with it; for it is the destruction of liberty. Wherefore then has he used it? With a meaning of its own, in regard to another point. For the word "captivity" conveys two ideas, the loss of liberty, and the being so violently overpowered as not to rise up again. It is therefore in respect to this second meaning that he took it. As when he shall say "I robbed other churches," (2 Corinthians 11:8.) he does not intend the taking stealthily, but the stripping and taking their all, so also here in saying, "bringing into captivity." For the fight was not equally maintained, but he conquered with great ease. Wherefore he did not say, we conquer and have the better,' only; but we even bring "into captivity;"' just as above, he did not say, we advance engines against the "strongholds:"' but, we cast them down, for great is the superiority of our weapons.' For we war not with words,' he saith, but with deeds against words, not with fleshly wisdom, but with the spirit of meekness and of power. How was it likely then I should hunt after honor, and boast in words, and threaten by letters;' (as they accused him, saying, "his letters are weighty,") when our might lay not in these things?' But having said, "bringing every thought into captivity to the obedience of Christ," because the name of "captivity" was unpleasant, he presently afterwards put an end to the metaphor, saying, "unto the obedience of Christ:" from slavery unto liberty, from death unto life, from destruction to salvation. For we came not merely to strike down, but to bring over to the truth those who are opposed to us.

[3.] Ver. 6. "And being in readiness to avenge all disobedience, when your obedience shall be fulfilled."

Here he alarmed these [893] also, not those [894] alone: for,' says he, we were waiting for you, that when by our exhortations and threatenings we have reformed you, and purged and separated you from their fellowship; then, when those only are left who are incurably diseased, we may visit with punishment, after we see that you have really [895] separated from them. For even now indeed ye obey, but not perfectly.' And yet if thou hadst done it now,' saith one, thou wouldest have wrought greater gain.' By no means, for if I had done it now, I should have involved you also in the punishment. Howbeit it behoved to punish them, indeed, but to spare you. Yet if I spared, I should have seemed to do it out of favor: now this I do not desire, but first to amend you, and then to proceed against them.' What can be tenderer than the heart of the Apostle? who because he saw his own mixed up with aliens, desires indeed to inflict the blow, but forbears, and restrains his indignation until these shall have withdrawn, that he may smite these alone; yea rather, not these even. For he therefore threatens this, and says he is desirous to separate unto punishment them alone, that they also being amended by the fear may change, and he let loose his anger against no one. For just like a most excellent physician, and common father, and patron, and guardian [896] , so did he all things, so cared he for all, removing impediments, checking the pestilent, running about every whither. For not by fighting did he so achieve the work, but advancing as if to a ready and an easy victory, he planted his trophies, undermining, casting down, overthrowing the strongholds of the devil, and the engines of the demons; and carried over their whole booty to the camp of Christ. Nor did he even take breath a little, bounding off from these to those, and from those again to others, like some very able general, raising trophies every day, or rather every hour. For having entered into the battle with nothing but a little tunic [897] , the tongue of Paul took the cities of his enemies with their men and bows and spears and darts and all.

For he spake only; and, falling upon his enemies more fiercely than any fire, his words drave out the demons and brought over unto him the men that were possessed of them. For when he cast out that demon, the evil one, fifty thousand sorcerers coming together burnt their books of magic and revolted to the truth. (See Acts 19:19.) And like as in a war, when a tower has fallen or a tyrant been brought low, all his partizans cast away their arms and run unto the [opposing] general; so truly did it happen then also. For when the demon was cast out, they all having been besieged, and having cast away, yea rather having destroyed, their books, ran unto the feet of Paul. But he setting himself [898] against the world as though against a single army, no where stayed his march, but did all things as if he were some man endued with wings [899] : and now restored a lame, now raised a dead man, now blinded a third, (I mean the sorcerer,) nor even when shut up in a prison indulged in rest, but even there brought over to himself the jailor, effecting the goodly captivity we treat of.

[4.] Let us also imitate him after our power. And why do I say, after our power? For he that wills may come even near unto him, and behold his valor, and imitate his heroism. For still he is doing this work, "casting down imaginations, and every high thing that is exalted against the knowledge of God." And although many heretics have attempted to cut him in pieces; yet still, even though dismembered, he displayeth a mighty strength. For both Marcion and Manich?us use him indeed, but after cutting him in pieces; but still even so they are refuted by the several members. For even a hand only of this champion being found among them puts them utterly to the rout; and a foot only, left amongst others, pursues and prostrates them, in order that thou mayest learn the superabundance of his power, and that, although shorn of his limbs even, he is able to destroy all his adversaries. This however,' saith one, is an instance of perversion, that those who are battling with each other should all use him.' An instance of perversion certainly, but not in Paul, (God forbid,) but in them who use him. For he was not parti-colored [900] , but uniform and clear, but they perverted his words to their own notions. And wherefore,' saith one, were they so spoken as to give handles to those that wished for them?' He did not give handles, but their frenzy used his words not rightly; since this whole world also is both wonderful and great, and a sure proof of the wisdom of God, and "the heavens declare the glory of God, and day unto day uttereth speech, and night unto night declareth knowledge;" (Psalm 19:1, 2.) but nevertheless, many have stumbled at it and in contrary directions to one another. And some have admired it so much above its worth as to think it God; whilst others have been so insensible of its beauty as to assert it to be unworthy of God's creating hand [901] , and to ascribe the greater share in it to a certain evil matter. And yet God provided for both points by making it beautiful and great that it might not be deemed alien from his wisdom; yet defective and not sufficient unto itself that it might not be suspected to be God. But nevertheless those who were blinded by their own reasonings fell away into contradictory notions, refuting one another, and becoming each the other's accuser, and vindicating the wisdom of God even by the very reasonings which led them astray. And why do I speak of the sun and the heaven? The Jews saw so many marvels happen before their eyes, yet straightway worshipped a calf. Again they saw Christ casting out demons, yet called him one that had a demon. But this was no imputation against him that cast them out, but an accusation of their understanding who were so blinded. Condemn not then Paul on account of their judgment who have used him amiss; but understand well the treasures in him, and develop his riches, so shalt thou make noble stand against all, fenced by his armor. So shalt thou be able to stop the mouths both of Greeks and Jews. And how,' saith one, seeing they believe him not?' By the things wrought through him, by the reformation effected in the world. For it was not of human power [902] that so great things could be done, but the Might of the Crucified, breathing on him, made him such as he was, and showed him more powerful than orators and philosophers and tyrants and kings and all men. He was not only able to arm himself and to strike down his adversaries, but to make others also such as himself. Therefore in order that we may become useful both to ourselves and to others, let us continually have him in our hands, using his writings for a meadow and garden of delight [903] . For so shall we be able both to be delivered from vice and to choose virtue, and to 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 with the Holy Spirit, be glory, might, honor, now and for ever, and world without end. Amen.

Footnotes:

[883] auto touto.

[884] Or, severity.'

[885] murian.

[886] trope.

[887] peridromai.

[888] to pros antidiastolen.

[889] The false Apostles.

[890] hanekesta.

[891] haistheton.

[892] noeton.

[893] The Corinthians.

[894] The False Apostles.

[895] gnesios.

[896] kedemon.

[897] chitoniskou.

[898] paratattomenos.

[899] hupopteros.

[900] poikilos tis.

[901] demiourgias.

[902] [Some remarks of Hodge in loco are worth quoting here as confirming Chrysostom's view of the passage and showing its permanent application. "The conflict to which the Apostle refers is that between truth and error. When the Gospel was first proclaimed it found itself in conflict with all the forms of religion and philosophy then prevailing among men. To the wise of this world the Gospel appeared as foolishness. It was, however, the wisdom and power of God. The conflict then begun has continued ever since, and is now as deadly as at any former period. Men of science and philosophers are as confident in their conclusions, and as much disposed to exalt themselves, or their opinions, against the knowledge of God as ever. There is no doubt as to the issue of this contest. It is a contest between God and man, in which, of course, God must prevail. The instructive lesson which the Apostle designs here to inculcate is that this warfare must not be conducted on the part of the advocates of the Gospel with carnal weapons. They must not rely upon their own resources and attempt to overcome their enemies by argument. They must not become philosophers and turn the Gospel into a philosophy. This would be to make it a human conflict on both sides. It would be human reason against human reason, the intellect of one man against the intellect of another man. Paul told the Corinthians in his former Epistle that he did not appear among them as a philosopher, but as a witness; he came not with the words of man's wisdom: he did not rely for success on his powers of argument or of persuasion, but on the demonstration of the Spirit. The faith which he labored to secure was not to be founded on the wisdom of men, but on the power of God; not on arguments addressed to the understanding but on the testimony of God. That testimony has the same effect which intuition has. It reveals the truth to the mind and conscience as self-evident: and therefore it cannot be resisted. A rationalistic Christian, a philosophizing theologian, therefore, lays aside the divine for the human, the wisdom of God for the wisdom of man, the infinite and infallible for the finite and the fallible." The whole history of the Church shows that whenever high imaginations were cast down and strongholds overthrown, it was by the simple testimony of the word of God, presented not as something to be proved but as something to be believed. C.]

[903] anti leimonos kai paradeisou entruphontes.

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 [904] , but the deceived also. For had he let even them go without calling them to an account [905] , 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 [906] 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 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 [907] 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.

[2.] Ver. 9, 10, 11. "But that I 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,

Ver. 12. "For we are not bold to number, or compare in ourselves [908] 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. 11.) and in the former Epistle, "I labored more abundantly than they all;" (1 Corinthians 15:10.) 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.'

[3.] 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 [909] 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 [910] his former life with infamy when he calls himself, "a blasphemer, and a persecutor, and injurious." (1 Timothy 1:13.) And his disciple Luke too says many things of him, evidently having learnt them from himself, himself displaying fully [911] his former life no less than that after his conversion.

[4.] 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 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 [912] . 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 [913] 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; Proverbs 27:1.) 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 [at death] with great provision made, and shalt 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 [914] 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 in 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 wert? 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." (Psalm 78:33.) 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.

Footnotes:

[904] parakrouomenon.

[905] aneuthunous.

[906] koruphoutai.

[907] Or, casting down.

[908] R.T. compare ourselves, [which is correct, as there is no ms. authority for the preposition inserted by Chrysostom. C.]

[909] eballon.

[910] steliteuei.

[911] empompeuontos.

[912] ton endechomenon.

[913] pragmateuometha.

[914] prothesmian.