Homilies on 2 Corinthians 24.1–24.4

["For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ"] [2 Cor 11:13]. What are you saying? Those who preach Christ, who do not take money, who do not bring in another gospel, are false apostles? Yes, he says; and for this very reason above all, because they feign all these things in order to deceive. "Deceitful workers." For they work, but [they pull up] what has been planted. For since they know that otherwise they would not be acceptable, they take the mask of truth and so play out the drama of error. "And yet," someone says, "they do not take money." So that they may take more, so that they may destroy a soul. Or rather, this too is a lie: they did take, but escaped notice; and he shows this in what follows. For he already hinted at it by saying, "so that in what they boast of they may be found just as we are"; but later he hinted at it more clearly, saying, "If anyone devours you, if anyone takes from you, if anyone exalts himself, you bear with him." But now he attacks them from another side, [showing that] the sheep's skin is laid over them [Matt 7:15].

"And no wonder; for Satan himself disguises himself as an angel of light. So it is no great thing if his ministers also [disguise themselves as ministers of righteousness]" [2 Cor 11:14–15]. So if one must wonder, one must wonder at that, but at these no longer. For when their teacher dares everything, it is no wonder that the disciples follow. And what is "an angel of light"? One who has boldness to speak, who stands before God. For there are also angels of darkness, those of the devil, [and the devil disguises himself as] an angel of light. So these too carry about the form of an apostle, not the power itself; for they have no strength. And nothing is so devilish as doing anything for display. And what is "ministers of righteousness"? [What we are, who preach to you a gospel that has righteousness.] For either he says this, or that they put about themselves the reputation of righteous men. How then shall we recognize them? "By their works," as Christ said [Matt 7:16]. That is why he is compelled to set his own achievements and their wickedness side by side, so that by the comparison the bastards may appear. And being about to enter again on his own praises, he first accuses them, so as to show that his subject is a necessary one, so that no one may blame him as speaking about himself; and he says, "I say again" [2 Cor 11:16]. For he has already used much preliminary correction. But nevertheless I am not content with what has been said, but I say again: "let no one think me a fool." For this was their work, to boast when there was no cause. And consider, I pray you, that as often as he is about to enter on his own praises, he strikes a note beforehand. For the thing itself, boasting, is a matter of folly, he says; but I do it not as one acting foolishly, but as one compelled. "But if not, even if you condemn me" while seeing that it is a necessity, not even so will I refuse. Do you see how he showed that the necessity of speaking was great? For one who did not shrink even from this suspicion, consider what force he underwent to speak, and how he was in labor and was forced to speak. But nevertheless even so he handles the matter moderately. For he did not say, "so that I may boast," but "so that I may boast a little." And being about to boast, he again uses another plea for pardon, saying, "What I speak, I speak not according to the Lord, but as in foolishness, in this confidence of boasting" [2 Cor 11:17]. Do you see how boasting is not according to the Lord? "For when you have done everything," he says, "say, We are unprofitable servants" [Luke 17:10]. But in itself it is not according to the Lord; it becomes so from the intention. That is why he said, "What I speak," finding fault not with the cause but with the words. For the purpose is so wonderful as even to make the words honorable. For as the murderer, though among the very defiled, has often been approved because of his intention, and circumcision, though not according to the Lord, became so from the intention, so too with boasting. And why does he not use such exactness [of expression]? [Because] he hastens to something else, and out of abundance he gratifies even those who wish to find fault, only so that he may say what is profitable; for what was said was enough to remove all suspicion. "But as in foolishness." Before he said, "I wish you would bear with me in a little foolishness"; but now, "as in foolishness." For the further he goes, the more he purifies his language. Then, so that you may not think he plays the fool everywhere, he added, "in this confidence of boasting": in this part, he says; as elsewhere he said, "lest we be put to shame," and added, "in this confidence of boasting" [2 Cor 9:4]. And elsewhere again, having said, "Or what I purpose, do I purpose according to the flesh, so that with me there should be Yes, yes and No, no?" [2 Cor 1:17] and having shown that he cannot everywhere fulfil what he promises, since he does not purpose according to the flesh, so that some might not drag this suspicion over to his doctrine too, he says, "But God is faithful, that our word to you was not Yes and No" [2 Cor 1:18].

And see how, having said so much before, he again sets down other pleas of defense as well, adding thus and saying, "Since many boast according to the flesh, I too will boast" [2 Cor 11:18]. What is "according to the flesh"? From outward things: from noble birth, from wealth, from wisdom, from having circumcision and Hebrew ancestors, from the glory of the many. And see his wisdom: he sets down those things which he shows to be nothing, and then calls it folly too. For if boasting even of things truly good is folly, much more of things that are nothing. And this is what he calls "not according to the Lord." For there is no profit in being a Hebrew and all such things. Do not, then, think that I set these down as a virtue; but since those men boast, I too am compelled to make the comparison from this; which he does elsewhere too, saying, "If anyone thinks he has confidence in the flesh, I more" [Phil 3:4]. And there too it was because of those who had confidence in this. As if someone of illustrious family, having chosen the life of philosophy, were to see others priding themselves on noble birth, and wishing to pull down their swelling were compelled to tell of his own distinction, not to adorn himself but to humble them. This is what Paul does too.

Then, leaving those men, he empties the whole charge on the Corinthians, saying, "For you gladly bear with fools" [2 Cor 11:19]. So you are the cause of these things, and more than they. For if you did not bear with them, and were not harmed so far as it depended on them, I would have said nothing; but I care for your salvation, and I condescend. And see how he puts the rebuke too with praise. For having said, "You gladly bear with fools," he added, "being wise yourselves." For boasting, and that in such things, belongs to folly. And yet he ought to have rebuked them and said, "Do not bear with the senseless"; but he does it with greater abundance. For in that way he would have seemed to rebuke them as one deprived of these things; but now, having shown himself superior in these things too, and counting them nothing, [he more effectively] corrects them. But for now, before entering on his praises and the comparison, he reproaches the Corinthians for their great servility, that they submitted to those men beyond measure. And consider how he ridicules them: "For you bear with it," he says, "if anyone devours you" [2 Cor 11:20]. How then did you say, "so that in what they boast of they may be found just as we are"? Do you see that he shows them taking, and not simply taking, but beyond measure? For "devours" shows this. "If anyone enslaves you." Your money, he says, and your bodies, and your freedom, you have surrendered. For this is greater than taking: to be masters not only of your money but of yourselves. Which he shows earlier too, saying, "If others share this authority over you, do not we much more?" [1 Cor 9:12]. Then he adds what is harsher, saying, "if anyone exalts himself." For your slavery is not even moderate, nor are your masters gentle, but burdensome and oppressive. "If anyone strikes you in the face." Do you see again the intensity of the tyranny? He said this not because they were struck in the face, but because those men spat on them and dishonored them; that is why he added, "I speak by way of dishonor" [2 Cor 11:21]. For you suffer no less than those who are struck in the face. What then could be stronger than this? What tyranny could be more bitter than this, when, having taken away your money and your freedom and your honor, they are not even so gentle, nor let you remain in the rank of slaves, but have got you as though you were less than any bought slave?

"As though we were weak." What is said is obscure. For since it was burdensome, he set it down so, in order to steal away its offensiveness by obscurity. For what he means to say is this: Can we not do these things too? But we do not. Why then do you bear with them, as though we were not able to do these things? It is a charge, then, even to bear with those who play the fool; but to bear with those who despise you so, who rob you, who exalt themselves, who strike you, would have no defense, nor any reason. For this kind of deceit is new. For deceivers both give and flatter; but these both deceive and take and insult. Hence you could not have even a shadow of pardon, since you [spit on] those who humble themselves for your sakes so that you may be exalted, [and admire those who exalt themselves so that you may be humbled]. For could we not do these things too? But we do not wish to, looking to your advantage. For those men, pulling down your affairs, look to their own. Do you see how everywhere, from the very things in which he speaks boldly to them, he also frightens them? For if for this reason [you honor them, because they strike and insult you,] we too [can] do these things, enslave, strike, [exalt ourselves].

Do you see how he brings the whole cause both of their arrogance and of his own seeming folly upon the Corinthians? For not to show myself more glorious, but to free you from this bitter slavery, I am compelled to boast a little. And one must not simply examine what is said, but also add the cause. For Samuel too composed a great praise of himself when he anointed Saul, saying, "Whose ass have I taken from you, or calf, or sandal? Or whom of you have I oppressed?" [1 Sam 12:3]. But nevertheless no one blames him. And the reason is that he did not say it to adorn himself, but since he was about to set up a king, he wished, in the form of a defense, to teach him to be meek and gentle. And consider the wisdom of the prophet, or rather of God: [since he wished to turn them from their purpose], he gathered many burdensome things and spoke of the one who was to reign, for instance that he would make their wives grinders at the mill and their men shepherds and keepers of mules [1 Sam 8:11–17] (for he went through the service of the kingdom with exactness); but since he saw that they were not hindered by any of these things, but were incurably sick, even so he spares them and trains the king to be meek. That is why he brings him forward as a witness too. For no one was then going to law with him or accusing him so that he must defend himself; but he said these things in order to make the king better. That is why he added, pulling down his swelling: "If you and your king listen, good things will be yours; but if you do not listen, all the opposite" [1 Sam 12:14–15]. And Amos said, "I was not [a prophet], ... [but a herdsman] scraping sycamore figs, and God took me" [Amos 7:14–15]. And he said this not exalting himself, but stopping the mouths of those who suspected him as no prophet, and to show that he does not deceive, nor say from himself what he says. And another again, showing this same thing, said, "But I am filled with the strength of the Lord, in spirit and power" [Mic 3:8]. And David too, when he told of the bear and the lion [1 Sam 17:34–36], spoke not to adorn himself, but building up something great and wonderful. For since it was not believed that he, naked, would prevail over the barbarian, who could not even carry armor, he was compelled to supply proofs of his own courage. And when he cut off the skirt of Saul's robe [1 Sam 24:4–11], he did not say what he said to show off, but because they said that he wished to kill him. One must, then, seek the cause everywhere. For one who looks to the advantage of his hearers, even if he praises himself, deserves not only not to be blamed, but to be crowned; and if he keeps silent then, he deserves to be blamed. For if David had kept silent then about Goliath, they would not have allowed him to go out to the battle, nor would he have set up that glorious trophy. That is why he says this under compulsion, and not to his brothers but to the king; for with them he would have been disbelieved; for envy stopped their ears. That is why [leaving them, he speaks to the one who did not yet envy him].

For jealousy is a terrible thing, terrible, and persuades men even to despise their own salvation. So Cain destroyed himself [Gen 4:3–8], and before him again the devil, who destroyed Cain's father. So Saul called down an evil demon against his own soul; and when it had been driven away, he was again jealous of the physician [1 Sam 18:10–11]. For such is envy: he knew that he had been saved, and he would rather perish than see his savior honored. What could be harder than this passion? One would not be wrong to call it the offspring of the devil; and in the one case it is the fruit of vainglory, or rather even its root; for both these evils are accustomed to produce each other. So too [Saul envied] David [when they sang of his] ten thousands [1 Sam 18:7–8]; what could be more unreasonable than this? For why, tell me, are you envious because so-and-so was praised? You ought to rejoice; and besides, you do not even know if the praise is true. And do you mourn for this, that he was praised though he is not admirable? You ought rather to pity him. For if he is good, no one envies him when he is praised, but praises him together with those who applaud; but if he is not such, why are you stung? Why do you thrust the sword against yourself? Because he is admired by men? But by men who are here today and tomorrow are not. But he enjoys glory? What kind, tell me? That of which the prophet says that it is the flower of grass [Isa 40:6]? Do you envy, then, because you do not carry a burden, nor carry about such loads of grass? But if he seems to you enviable for this, why not also the woodcutters who carry loads every day and come into the city? For this burden is no better than theirs, but even worse. For that presses on the body only; but this often harms the soul as well, and has given more anxiety than pleasure. For even if he is well approved in speaking, he has greater fear than praise; or rather, the praise is short, but the fear is lasting. But he is well approved with rulers? There again are envy and danger. For what you feel toward him, many others feel too. But he is continually praised? This makes a bitter slavery. For he will not dare to do anything freely according to his own mind, so as not to offend those who glorify him; for his distinction is a grievous chain to him. So the more people he is known to, the more masters he has, and his slavery is intensified, since his lords appear everywhere. And the house-slave, when he gets out of his master's sight, breathes again and is wholly free; but this man meets masters everywhere; for he is the slave of all who appear in the market place. And even if some necessity presses, he does not dare to go into the market place unless his servants follow and his horse, and all the rest of the show is put together, so that his masters may not condemn him. And if he sees one of his genuine friends, he does not dare to talk with him on equal terms; for he fears his masters, lest they pull him down from his glory. So the more distinguished he is, the more he is enslaved. And if he suffers anything unpleasant, the insult is harsher, the more witnesses he has and the more the thing seems beneath his dignity. And not only the insult, but misfortune as well. For he has many who rejoice over it; as also, if he enjoys some good, he has more who envy and grudge and are eager to pull him down. Is this a good thing, tell me? Is this glory? Not at all; but disgrace and slavery and chains and whatever burdensome thing one could name. And if even so the glory that comes from men is desirable to you, and so-and-so, applauded by many, greatly troubles you, when you see him enjoying the applause, pass over in thought to the age to come and to the glory there; and as, when you hasten to escape a wild beast that attacks, you go into a little room and shut the doors, so now flee to the life to come and to that unspeakable glory. For so you will both trample on this glory and easily lay hold of that one, and enjoy true freedom and the eternal good things; which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and always and to the ages of ages.