Homilies on 2 Corinthians 2.1–2.5

“If we are afflicted, it is for your comfort and salvation, which is made effective in the endurance of the same sufferings that we also suffer; and our hope for you is firm.”

Having stated one, the first, ground of comfort and consolation (this was sharing with Christ), he now adds this second one. It is this: that the salvation of those being taught is brought about by these afflictions. “So do not lose heart,” he says, “because we are afflicted, nor be troubled and afraid; for on this very account it would be more right for you to take courage. For if we were not afflicted, that would have destroyed you all.” How and in what way? “Because if we had grown soft and feared the dangers and had not preached the word to you, so that you learned the true knowledge, your state would be desperate.” Do you see again Paul’s force and his determination? From the very things that troubled them he comforts them. “The more our persecutions intensify,” he says, “the more your good hope ought to grow, since by so much the more your salvation increases, and your comfort.” For what is equal, by way of comfort, to obtaining such great goods through the preaching? Then, so as not to seem to draw the praise to himself alone, see how he makes them partners in these praises too. For having said, “If we are afflicted, it is for your comfort and salvation,” he added, “which is made effective in the endurance of the same sufferings that we also suffer.” He puts it more clearly later, saying, “As you are partners in the sufferings, so also in the comfort”; but here, for the moment, he hinted at it by saying, “the same sufferings,” and so making the statement common. What he means is this: “Your salvation is not our work only, but yours as well. For we are afflicted in preaching, and you, in receiving the word, suffer the same things: we in order to impart what we received, you in order to receive what is given and not throw it away.” What could equal this humility, when he raises those who fell so far short of him to the same dignity of endurance? “Which is made effective,” he says, “in the endurance of the same sufferings.” “For your salvation comes about not only through believing, but also through suffering the same things as we and enduring them.” A pancratiast is admirable when he merely appears, in good condition and with his skill in him; but when he is in action, taking blows and striking his opponent, then above all he shines, because then above all his fitness is put to work and the proof of his skill is displayed. So too your salvation is made effective in a greater way, that is, is shown, increases, is intensified, when it has endurance, when it suffers and bears everything nobly. So the working of salvation is not doing evil but suffering evil. And he did not say “which works” but “which is made effective,” showing that along with their own eagerness grace also contributed much, working in them.

“And our hope for you is firm.” That is, “Even if you suffer countless dreadful things, we are confident that you will not be overturned, either by our persecutions or by your own. For we are so far from suspecting that you are troubled at what we suffer, that even when you yourselves are in danger we are confident.” Do you see how much progress they had made since the first letter? He bore them a far greater witness than he bore the Macedonians, whom he exalts and praises throughout that letter. For he feared for those, and says, “We sent Timothy to establish you and to exhort you concerning your faith, that no one be shaken by these afflictions; for you yourselves know that we are destined for this”; and again, “For this reason, when I could bear it no longer, I sent to learn about your faith, for fear that somehow the tempter had tempted you and our labor would be in vain.” About these he says nothing of the kind, but the opposite: “Our hope for you is firm.”

“If we are comforted, it is for your comfort and salvation, knowing that as you are partners in the sufferings, so also in the comfort.” That the apostles were afflicted for their sake he showed by saying, “If we are afflicted, it is for your comfort and salvation.” Now he wants to show that they were comforted for their sake too. He had said this above as well, though without defining it: “Blessed be God,” he says, “who comforts us in all affliction, so that we may be able to comfort those in any affliction.” Here he says it again in another way, more clearly and … : “for your comfort.” What he means is this: “Our comfort becomes your consolation, even apart from our comforting you by word. If we only breathe a little, that is enough for your consolation; and if we are comforted, this becomes your comfort. For just as you consider our sufferings your own, so you count our comfort yours too. Surely, [sharing with us] in hardships, you will not fail to share in the better things. If then you share in everything, both in affliction and in comfort, you will not accuse us at all over this delay and slowness; for we are both afflicted on your behalf and comforted for your sake.” So that no one might think it burdensome to be told, “We suffer these things for you,” he says, “We are also comforted for you; and we are not alone in danger, for you too are partners in the same sufferings.”

So by taking them as partners in the dangers and ascribing to them the cause of his comfort, he softens the statement. “So if we are plotted against, take courage; for we endure this so that your faith may become stronger. And if we are comforted, you may take pride in this too; for it is for your sake that we enjoy these things, so that from this as well some consolation may come to you as you share in our pleasure.” And to see that he now speaks of this kind of comfort, which he reaped not only by being comforted by them but also by learning that they were at ease, hear what follows, by which he revealed it: “knowing that as you are partners in the sufferings, so also in the comfort.” “For just as you are pained when we are persecuted, as if suffering it yourselves, so we know that when we are comforted you yourselves [share in] these things …” … of the soul? He, who was so far ahead in dangers, calls partners those who endured not the smallest fraction of them; and in comfort he reckons the whole cause to them, not to his own labors.

Then, since he had spoken of afflictions without defining them, he now names the place where they endured them: “For we do not want you to be ignorant, brothers, of our affliction that happened to us in Asia.” “We say this,” he means, “so that you may not be ignorant of what happened to us. For we want you to know our affairs, and we have been very eager about this”—which is the greatest sign of love. He had already intimated this in the first letter, saying, “For a great and effective door has opened to me, and there are many adversaries,” in Ephesus. Reminding them of those things, and relating how much he suffered, he says, “I do not want you to be ignorant of the affliction that happened to us in Asia.” He said this to the Ephesians too: sending Tychicus to them, he said that this was the reason for the journey. That is why he said, “So that you too may know my affairs, how I am doing, Tychicus, the beloved brother and faithful minister in the Lord, will make everything known to you; I have sent him to you for this very purpose, that you may know how we are and that he may comfort your hearts.” He does this very thing in other letters too. And it is not superfluous but very necessary: partly because of the love he had for the disciples, partly because of the continual temptations, in which it was the greatest consolation to know each other’s affairs, so that when things were painful they might be prepared, on the alert, and more secure, and when they were good, they might rejoice together.

Here, however, he reports both the onset and the release of temptations, saying, “that we were weighed down beyond measure, beyond our strength,” like a ship going under with some great load. He seems to have said one thing in saying “beyond measure” and “beyond strength,” but it is not one thing but two. So that no one might say, “Well, the danger was beyond measure, but for you it was not great,” he added that it was both great and overcame our strength, and overcame it so far “that we despaired even of life,” that is, we no longer even expected to live. What David calls the gates of Hades, and pangs, and the shadow of death, this he too says: “We underwent a danger that would surely bring death.” “But we ourselves had the sentence of death in ourselves, so that we might not trust in ourselves but in God who raises the dead.” What is “the sentence of death”? The verdict, the judgment, the expectation. Such was the voice the circumstances sent out, such the answer the events gave: that we would surely die. Yet this did not go as far as the reality, but stopped at our supposition. The nature of the circumstances declared it; but God’s power did not allow the declaration to pass into fact, but let it happen only in our thinking and expectation. That is why he says, “We had the sentence of death in ourselves,” not in the event. And why did he allow so great a danger that we despaired and gave up hope? “So that we might not trust in ourselves,” he says, “but in God.”

[4.] Paul said this not because he himself was so disposed (far from it), but to train others by what he said of himself, and at the same time out of eagerness to be modest. For further on he says, “A thorn was given me in the flesh” (meaning the temptations), “so that I might not be too elated.” And yet God says that he allowed them not for this reason but for another. Which? That his power might shine out the more: “My grace is sufficient for you,” he says, “for my power is made perfect in weakness.” But, as I said, he nowhere forgets his own character, numbering himself among those far inferior to him, who needed much training and correction. For if one or two temptations coming upon ordinary people are enough to sober them, how should he, who more than all men practiced humility throughout his life and suffered as no one else did, after so many years and a wisdom worthy of heaven, need such admonition? It is plain, then, that he is being modest here and [checking] those who thought highly of themselves … “so that we might not trust in ourselves but in God.” And see how he tends them in this way too. “The temptations,” he says, “were allowed to come upon us for your sake—so much does God honor you!—‘If we are afflicted, it is for your comfort and salvation’; but their excess was for our sake, that we might not be proud: ‘For we were weighed down beyond measure and beyond our strength, so that we might not trust in ourselves but in God who raises the dead.’” Again he recalls the teaching about the resurrection, of which he said so much in the first letter, and confirms it from present events; that is why he added, “who delivered us from such great deaths.” He did not say, “from such great dangers,” at once showing how unbearable the temptations were and confirming that teaching I mentioned. For since the resurrection was a thing to come, he shows that it happens every day. When God draws up a man who has been despaired of and has come to the very gates of Hades, he shows nothing other than a resurrection, snatching the one who had fallen in from the very mouth of death. That is why many are accustomed to say, of those who have been despaired of and then recovered from a grave illness or unbearable temptations, “We have seen a resurrection of the dead in this man.”

“And we hope that he will deliver us yet again, you also helping together by your prayer for us, so that thanks may be given by many persons on our behalf for the gift granted to us through many.” Since the words “that we might not trust in ourselves” seemed to be a common charge and an accusation hinting at some of them, he softens what was said again, calling their prayers a great protection, and showing at the same time that our life must always be one of struggle. For by saying, “We hope that he will deliver us yet,” he foretells snowstorms of many temptations, yet never abandonment, but again help and alliance. Then, so that, hearing that they would constantly be in danger, they might not lose heart, he first showed the benefit of dangers: “so that we might not trust in ourselves,” that is, so that God may keep us in continual humility; and so that their salvation may be made effective; and many other benefits besides: sharing with Christ (“For the sufferings of Christ,” he says, “abound in us”); suffering for the faithful (“If we are afflicted,” he says, “it is for your comfort and salvation”); that this very salvation shines out more (“which is made effective,” he says, “in the endurance of the same sufferings”); becoming steadfast; and besides these, seeing the resurrection shining before our eyes (“who delivered us from such great deaths”); being always on the alert and looking constantly to him (“We hope,” he says, “that he will deliver us yet”); being devoted to prayers (“you also,” he says, “helping together by your prayer for us”). Having shown the gain of afflictions and made them alert, he again anoints their spirits and makes them more eager for virtue, bearing great witness to their prayers, since by these they had obtained Paul as a gift: “you also helping together by your prayer for us,” he says. What is “so that thanks may be given by many persons on our behalf for the gift granted to us through many”? “He delivered us from those deaths, you also helping together by your prayer,” he says; that is, all of you praying for us. “For the gift bestowed on us,” that is, our salvation, “he willed to grant to you all, so that the many persons might give him thanks, since the many also …”

He said this both to rouse them to prayers for others and to accustom them always to give thanks to God for what befalls others, showing that he himself especially wants this. For those who have practiced doing this for others will do both much more for themselves. Besides this, he also teaches them humility and leads them to a warmer love. For if he who was so far above them says that he was saved by their prayers, and that a gift was given him by God at their petitions, consider how they ought to feel and how modest they should be. And notice this too: even when God does something out of mercy, prayer contributes greatly here. At the beginning he ascribed his salvation to God’s mercies (“the God of mercies,” he says, “himself delivered us”); here, to their prayers as well. For God also had mercy on the one who owed ten thousand talents after he fell down before him, although it is said, “Moved with compassion, he released him”; and he granted the Canaanite woman her daughter’s healing after much persistence and endurance, although he saved her out of mercy. From this we learn that even if we are to receive mercy, we must first make ourselves worthy of mercy. For even if it is mercy, it seeks out the worthy; it does not come upon everyone indiscriminately, even on those who are insensible: “I will have mercy on whom I have mercy, and compassion on whom I have compassion.” See then what he says here too: “you also helping together by your prayer.” He neither gave them the whole, lest he puff them up, nor wholly excluded them from the achievement, so as to urge them on, make them more eager, and draw them together with one another. That is why he said, “He granted my salvation to you.” For God is often moved by a multitude that is of one mind and agrees in prayer; that is why he said to the prophet, “Shall I not spare this city, in which live more than twelve myriads of people?” Then, so that you may not think he respects mere numbers, he says, “Though the number of Israel be as the sand of the sea, the remnant will be saved.” How then did he save the Ninevites? Because there was not a multitude only, but a multitude with virtue; for each turned from his evil way. And when he saved them he said, “They do not know their right hand from their left.” From this it is plain that they had sinned earlier from simplicity rather than wickedness; and it is plain too from how they changed after hearing a few words. If the twelve myriads alone had had the power to save them, what prevented their being saved before this? And why did he not say to Jonah, “Shall I not spare this city that has so [changed]?” but brings forward the myriads? He adds this too as something over and above. The change was plain; but the number and the simplicity were not plain to [the prophet] … for a multitude too has power when virtue is present. … [So it is in] Scripture: “Earnest prayer was made by the church to God for him”; and it was so powerful that, though the doors were shut, chains laid on him, and guards sleeping on either side, it brought the apostle out and freed him from all of them. But as a multitude can do much when virtue is present, so when wickedness is present a multitude profits nothing. For the Israelites, of whom it says that their number was as the sand of the sea, all perished; and those in Noah’s time were many beyond counting, and it profited them nothing. By itself a multitude can do nothing; it helps only as something added.

Let us then be eager to come together in prayers, and let us pray for one another, as they did for the apostles. For we fulfill a commandment and are anointed for love (and when I say love, I mean all good things); and let us learn to give thanks more earnestly. For those who give thanks for the blessings of others will do so much more for their own. David did this, saying, “Magnify the Lord with me, and let us exalt his name together.” The apostle seeks this everywhere; let us do it too, and [proclaim] God’s benefits to all. For if, when we receive some good from men, [we proclaim it and so make them more favorable to us,] much more, by proclaiming God’s benefits, shall we draw his favor to us all the more. And if, when we have been benefited by men, we rouse others too to share in our thanksgiving, much more ought we to bring many to God to give thanks on our behalf. For if Paul does this, who had such boldness, much more is it necessary for us.

Let us then ask the saints to give thanks for us, and let us do this ourselves for one another. This is above all the task of priests, since it is the greatest good. For when we approach, we first give thanks for the world and for the common blessings. For even if God’s benefits are common, you too were saved in the common salvation. So you owe thanks both for your own blessing as part of the common one, and it would be right for you to offer praise of your own for the common blessing. For he lit the sun not for you alone but for all; yet in your share you have the whole. For it was made so great for the sake of all, and you alone see as much as all people have seen. So you owe as much thanksgiving as all together; and it would be right for you to give thanks both for the common blessings and for the virtue of others. For we receive many good things because of others too. If only ten righteous men had been found in Sodom, they would not have suffered what they suffered. So let us give thanks for the boldness of others before God too. This law is ancient, planted in the church from the beginning. So Paul gives thanks for the Romans, for the Corinthians, for the whole world. And do not say to me, “The good deed is not mine.” Even if it is not yours, you ought still to give thanks, because your member is such. Besides, you make it your own by praising it, you share in the crowns, and you yourself will receive the gift.

That is why the laws of the church command that prayers be made in this way, not only for the faithful but also for the catechumens. For the law rouses the faithful to supplication for the uninitiated. When the deacon says, “Let us pray earnestly for the catechumens,” he does nothing other than rouse the whole people of the faithful to prayers for them. And yet the catechumens are still strangers. They are not yet of the body of Christ, they have not yet shared in the mysteries, but are still separated from the spiritual flock. If we must pray for these, much more for our own members. That is why he says, “Let us pray earnestly,” so that God may not reject them as aliens nor ignore them as strangers. For they do not yet have the prayer that was established and brought in by Christ; they have not yet acquired boldness, but need others who have been initiated. For they stand outside the royal courts, far from the sacred enclosures. That is why they are sent out when those awesome prayers are offered. That is why he urges you to pray for them, so that they may become your members, and no longer be strangers and alienated. For “Let us pray” is said not to the priests only but also to those who belong to the people. When he says, “Let us stand well, let us pray,” he calls everyone to the prayer. Then, beginning the prayer, he says, “That the all-merciful and compassionate God may hear their petitions.” So that you may not say, “[I am one of the people] …; where do I get the means to move God? How can I persuade him to grant them mercy and pardon?”—so that you may not be at a loss asking this, see how he resolves your difficulty, saying, “That the all-merciful and compassionate God.” Did you hear, “all-merciful God”? Be at a loss no longer; for the all-merciful has mercy on all, sinners and friends alike. Do not say, then, “How shall I approach on their behalf?” He himself will hear their petitions. And what would the petition of catechumens be, except that they may not remain catechumens?

Then he dictates the manner of the supplication. What is it? “That he may open the ears of their hearts.” For they are still closed and stopped up. He does not mean these outer ears, but those of the mind. “So that they may hear what eye has not seen and ear has not heard and has not entered into the heart of man.” For they have not heard the ineffable mysteries, but stand somewhere far off. And even if they hear, they do not know what is said; for those things need much understanding, not hearing only, and they do not yet have the inner ears. That is why he prays for a prophetic gift for them; for the prophet spoke thus: “God gives me the tongue of instruction, to know when to speak a word; for he opens my mouth; he gave to me in the morning; he added to me an ear to hear.” For as the prophets heard otherwise than the many, so do the faithful otherwise than the catechumens. From this the catechumen learns not to learn or hear these things from men (“Call no one teacher on earth,” it says), but from above, from heaven: “For they shall all be taught by God.” That is why he says, “And may he instruct them in the word of truth,” so that it may resound within them. For, as we must know, they do not yet know the word of truth. “That he may sow his fear in them.” But this is not enough; for some seed fell by the road, some on the rock.