EXCERPTS FROM HOMILIES XXIX & XXX
2 COR. xiii. 3 - 13
Ver. 3, 4. " Since ye seek a proof of Christ speaking in me,Who to you-ward is not weak, but is mighty in you. For though He was crucified through weakness, yet He liveth through the Power of God."
These words have much obscurity and give disturbance to the weaker sort. Wherefore it is necessary to unfold them more clearly, and to explain the signification of the expression as to which the obscurity exists, that no one may be offended, even of the simpler sort. What then, at all, is that which is here said, and what the term "weakness" designates, and in what signification it is used, it is necessary to learn. For the term is indeed one, but it has many meanings. For bodily sickness is termed 'weakness:' whence it is even said in the Gospel, "Behold, he whom Thou lovest is weak, " concerning Lazarus; and He Himself said, "This weakness is not unto death;" and Paul, speaking of Epaphras, "For indeed he was weak nigh unto death, but God had mercy on him;" and of Timothy, "Use a little wine for thy stomach's sake and thine often weaknesses." (1 Tim. v. 23.) For all these denote bodily sickness. Again, the not being established firmly in the faith is called 'weakness;' the not being perfect and complete. And denoting this Paul said, "Him that is weak in the faith receive ye but not to doubtful disputations :" (Rom. xiv. 1, 2.) and again, "One believeth that he may eat all things; another, who is weak, eateth herbs," denoting him who is weak in the faith. Here then are two significations of the term 'weakness;' there is yet a third thing which is called 'weakness.' What then is this? Persecutions, plottings, insults, trials, assaults. And denoting this Paul said, "For this thing I besought the Lord thrice. And He said unto me, My grace is sufficient for thee: for My power is made perfect in weakness." (Chap. xii., 8, 9.) What is "in weakness?" In persecutions, in dangers, in trials, in plottings, in deaths. And denoting this he said, Wherefore, I take pleasure in weakness. Then showing what kind of weakness he means, he spake not of fever, nor of doubt about the faith; but what? "in injuries, in necessities, in distressses, in stripes, in imprisonments, that the power of Christ may rest upon me. For when I am weak, then am I strong." (Chap. xii. 10.) That is to say 'when I am persecuted, when I am driven up and down, when I am plotted against, then am I strong, then the rather I prevail over, and get the better of them that plot against me. because that grace resteth upon me, more largely, It is then in this third sense that Paul useth "weakness;" and this is what he means by it; aiming again, as I said also before, at that point, his seeming to them to be mean and contemptible. For indeed he had no desire to boast, nor to seem to be what he really was, nor yet to display the power which he possessed of punishing and revenging;whence also he was accounted to be mean. When then as so accounting they were going on in great indifference and insensibility, and repented not of their sins, he seizes a favorable opportunity, discourses with much vigor upon these points also, and shows that it was not from weakness he did nothing, but from long-suffering.
"For though He was crucified through weakness, yet He liveth through the Power of God."
What is, "though He was crucified through weakness?" 'For though He chose,' he says, 'to endure a thing which seems to carry a notion of weakness, still this in no way breaks in upon His Power. That still remains invincible, and that thing which seemeth to be of weakness, hath nothing harmed it, nay this very thing itself shows His Power most of all, in that He endured even such a thing, and yet His Power was not mutilated.' Let not then the expression "weakness" disturb thee; for elsewhere also he says, "The foolishness of God is wiser than men, and the weakness of God is stronger than men;" although in God is nothing either foolish or weak: but he called the Cross so, as setting forth the conception of the unbelieving regarding it. Hear him, at least, interpreting himself. "For the preaching of the Cross is to them that perish foolishness, but unto us which are saved it is the power of God." And again; "But we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God and the wisdom of God." And again; "But the natural man receiveth not the things of the Spirit, for they are foolishness unto him." Observe, how in every place he expresseth the conception of the unbelieving, who look upon the Cross as foolishness and weakness. And so, in truth, here also he means not "weakness" really such, but what was suspected to be such with the unbelieving. He doth not then say this, that because He was weak He was crucified. Away with the thought! For that He had it in His power not to have been crucified He showed throughout; when He now cast men down prostrate, now turned back the beams of the sun, and withered a fig-tree, and blinded their eyes that came against Him, and wrought ten thousand other things. What then is this which he says, "through weakness !" That even although He was crucified after enduring peril and treachery, (for we have showed that peril and treachery are called weakness,) yet still He was nothing harmed thereby. And he said this to draw the example unto his own case. For since the Corinthians beheld them persecuted, driven about, despised, and not avenging nor visiting it, in order to teach them that neither do they so suffer from want of power,nor from being unable to visit it, he leads on the argument up to The Master, because 'He too,' saith he, 'was crucified, was bound, suffered ten thousand things, and He visited them not, but continued to endure things which appeared to argue weakness, and in this way displaying His Power, in that although He punishes not nor requites, He is not injured any thing at all. For instance, the Cross did not cut asunder His life, nor yet impeded His resurrection, but He both rose again and liveth.' And when thou hearest of the Cross and of life, expect to find the doctrine concerning the Incarnation? for all that is said here hath reference to that. And if he says "though the Power of God," it is not as though He were Himself void of strength to quicken His flesh; but it was indifferent with him to mention either Father or Son. For when he said, "the Power of God, he said by His own Power. For that both He Himself raised it up and sustains it, hear Him saying, "Destroy this temple, and in three days I will raise it up." But if that which is His, this he saith to be the Father's, be not disturbed; "For," He saith, "all My Father's things are Mine." (John xvi. 15.) And again, "All Mine are Thine, and Thine are Mine." 'As then He that was crucified was nothing harmed,' he says, 'so neither are we when persecuted and warred against;' wherefore also he adds,
"For even we also if we are weak in Him, yet we shall live with Him through the Power of God."
What is the meaning of "we are weak in Him?" We are persecuted, are driven here and there, suffer extremity. But what is "with Him?" 'Because of the preaching,' he says, 'and our faith in Him. But if for His sake we undergo what is sad and disagreeable, it is quite plain that we shall what is pleasant also: ' and so he added, "but we are saved with Him by the Power of God."
Ver. 5, 6. "Try your own selves, whether ye be in the faith, prove your own selves. Know ye not as to your own selves, that Christ is in you, unless indeed ye be reprobate? But I hope that ye shall know that we are net reprobate."
For since by what he has said he hath shown that even if he does not punish, it is not because he hath not Christ in himself, but because he intimates His long-suffering, Who was crucified and yet avenged not Himself; he again, in another manner, produces the same effect, and still more irrefragably, establishing his argument by the disciples. 'For why speak I of myself,' he says 'the teacher, who have so much care upon me and am entrusted with the whole world and have done such great miracles. For if ye will but examine yourselves who are in the rank of disciples, ye will see that Christ is in you also. But if in you, then much more in your teacher. For if ye have faith, Christ is in you also.' For they who then believed wrought miracles. Wherefore also he added, "Try your own selves, prove your own selves, whether ye be in the faith. Know ye not as to your own selves, unless indeed that Christ is in you, ye be reprobate?" 'But if in you, much more in your teacher?' He seems to me here to speak of the "faith" which relates to miracles. 'For if ye have faith,' he says, "Christ is in you, except ye have become reprobates." Seest thou how again he terrifies them, and shows even to superfluity that Christ is with Him. For he seems to me to be here alluding to them, even as to their lives. For since faith is not enough [by itself] to draw down the energy of the Spirit, and he had said that '"if ye are in the faith" ye have Christ in you,' and it happened that man y who had faith were destitute of that energy; in order to solve the difficulty, he says, "except ye be reprobate," except [that is] ye are corrupt in life. "But I hope that ye shall know that we are not reprobate." What followed naturally was to have said, "but if ye have become reprobate, yet we have not." He doth not, however, say so, for fear of wounding them, but he hints it in an obscure manner, without either making the assertion thus, 'ye are reprobate,' or proceeding by question and saying, ' But if ye are reprobate,' but leaving out even this way of putting it by question, he indicates it obscurely by adding, "But I hope that ye shall know that we are not reprobate." Here also again, great is the threat, great the alarm. ' For since ye desire,' he says, ' in this way, by your own punishment to receive the proof, we shall have no difficulty in giving you that demonstration.' But he does 'not indeed so express himself, but with more weight and threatening. "But I hope that ye shall know that we are not reprobate." ' For ye ought indeed,' he saith, 'to have known even without this what we are,and that we have Christ speaking and working in us; but since ye desire to receive the proof of it by deeds also, ye shall know that we are not reprobate.' Then when he has held the threat suspended over their heads, and brought the punishment now up to their doors, and has set them a trembling, and made them look for vengeance; see how again he sweetens down his words and soothes their fear, and shows his unambitious temper, his tender solicitude towards his disciples, his high-principledness of purpose, his loftiness and freedom from vain-glory. For he exhibits all these qualities in what he adds, saying,
Ver. 7, 8, 9. "Now I pray to God that ye do no evil, not that we may appear approved, but that ye may do that which is honorable, though we be as reprobate. For we can do nothing against the truth but for the truth. For we rejoice when we are weak, and ye are strong. For this also we pray for even your perfecting."
What can be equal to this soul? He was despised, he was spit upon, he was ridiculed, he was mocked, as mean, as contemptible, as a braggart, as boastful in his words but in his deeds unable to make even a little show; and although seeing so great a necessity for showing his own power, he not only puts off, not only shrinks back, but even prays that he may not fall into such a position. For he says, "I pray that ye do no evil, not that we may appear approved, but that ye may do that which is honorable, though we be as reprobate." What is it he says? 'I entreat God. I beseech Him, ' he says, 'that I may find no one unreformed, may find no one' that has not repented? yea, rather, not this alone, but that none may have sinned at all. For, ' he says, ' that ye have done no [evil], but if ye have perchance sinned, then that ye may have changed your conduct, and been beforehand with me in reforming, and arresting all wrath. For this is not what I am eager about, that we should be approved in this way, but clean the contrary, that we should not appear approved. For if ye should continue, ' he says, 'sinning and not repenting, it will be necessary for us to chastise, to punish, to maim your bodies; (as happened in the case of Sapphira and of Magus ;) and we have given proof of our power. But we pray not for this, but the contrary, that we may not be shown to be approved in this way, that we may not in this way exhibit the proof of the power which is in us, by chastising you and punishing you as sinning and as incurably diseased, but what? "That ye should do that which is honorable," we pray for this, that ye should ever live in virtue, ever in amendment; "and we should be as reprobate," not displaying our power of punishing. ' And he said not, "reprobate" for he would not "be" reprobate, even though he did not punish, nay rather for this very reason he would be "approved;" ' but even if some suspect us, ' he says, ' on account of our not displaying our power, to be contemptible and cast away, we care nothing for this. Better we should be so deemed of by those, than display the power which God hath given to us in those stripes, and in that unreformedness of heart.'
Ver. 10. "For this cause I write these things while absent, that I may not when present deal sharply, according to the authority which the Lord gave me for building up, and not for casting down."
HE was sensible he had spoken more vehemently than his wont, and especially towards the end of the Epistle. For he said before, "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 towards you: Yea, I beseech you, that I may not be bold when I am present, with the confidence wherewith I count to be bold against some which count of us as if we walked according to the flesh;" and, "being in readiness to avenge all disobedience when your obedience shall be fulfilled :" and, "I fear lest when I come, I should find you not such as I would, and should myself be found of you such as ye would not ;" and again, "lest when I come my God should humble me before you, and that I should mourn many of them which have sinned heretofore, and repented not of the lasciviousness and uncleanness which they committed :" and afterwards, "I told you before and foretell you, as if I were present the second time, and being absent now I write, that, if I come again, I will not spare; seeing that ye seek a proof of Christ, that speaketh in me." Since then he had said these things and more besides, terrifying, shaming, reproaching, lashing them, he says, in excuse for all, "For this cause I write these things while absent, that I may not when present dea. sharply." For I am desirous the sharpness should lie in my letters and not in my deeds. I wish my threats to be vehement, that they may continue threats and never go forth into action. Again even in this his apology he makes what he says more terrible, showing that it is not himself who is to punish, but God; for he added, "according to the authority which the Lord gave me;" and again, to show that he desires not to use his power to their punishment, he added, "not for casting down, but for building up." And he hinted indeed this now, as I said, but he left it to them to draw the conclusion that if they should continue unamended, even this again is building up, to punish those that are of such a mind. For so it is, and he knew it and showed it by his deeds.
Ver. 11. "For the rest, brethren, rejoice, be perfected, be comforted, be of the same mind, live in peace, and the God of love and peace shall be with you."
What means, "for the rest, brethren, rejoice?"' Thou hast pained, terrified, thrown them into an agony, made them to tremble and fear, and how biddest thou them rejoice? 'Why, for this very reason I bid them rejoice. For,' he says, ' if what is your part follow' upon mine, there will be nothing to prevent that joy. For all my part has been done; I have suffered long, I have delayed, I have forborne to cut off, I have besought, I have advised, I have alarmed, I have threatened, so as by every means to gather you in unto the fruit of repentance. And now it behoveth that your part be done, and so your joy will be unfading.'
"Be perfected."
What is, "be perfected?" 'Be complete, fill up what is deficient.'
"Be comforted."
For, since their trials were numerous, and their perils great, he says, ' "be comforted," both by one another, and by us, and by your change unto the better. For if ye should have joy of conscience and become complete, nothing is wanting unto your cheerfulness and comfort. For nothing doth so produce comfort as a pure conscience, yea, though innumerable trials surround.'
"Be of the same mind, live in peace."
The request he made in the former Epistle also, at the opening. For it is possible to be of one mind, and yet not to live in peace, [for instance], when people agree in doctrine, but in their dealings with each other are at variance. But Paul requires both.
"And the God of love and peace shall be with you."
For truly he not only recommends and advises, but also prays. For either he prays for this, or else foretells what shall happen; or rather, both. 'For if ye do these things,' he says, ' for instance, if ye be "of one mind" and "live in peace," God also will be with you, for He is "the God of love and of peace," and in these things He delighteth, He rejoiceth. Hence shall peace also be yours from His love; hence shall every evil be removed. This saved the world, this ended the long war, this blended together heaven and earth, this made men angels. This then let us also imitate, for love is the mother of countless good things. By this we were saved, by this all those unspeakable good things [come] to us.'
Then to lead them on unto it, he says,
Ver. 12. "Salute one another with a holy kiss."
What is "holy?" not hollow,not treacherous, like the kiss which Judas gave to Christ. For therefore is the kiss given, that it may be fuel unto love, that it may kindle the disposition, that we may so love each other, as brothers brothers, as children parents, as parents children; yea, rather even far more. For those things are a disposition implanted by nature, but these by spiritual grace. Thus our souls bound unto each other. And therefore when we return after an absence we kiss each other, our souls hastening unto mutual intercourse. For this is that member which most of all declares to us the workings of the soul. But about this holy kiss somewhat else may yet be said. To what effect? We are the temple of Christ; we kiss then the porch and entrance of the temple when we kiss each other. See ye not how many kiss even the porch of this temple, some stooping clown, others grasping it with their hand, and putting their hand to their mouth. And through these gates and doors Christ both had entered into us, and doth enter, whensoever we communicate. Ye who partake of the mysteries understand what I say. For it is in no common manner that our lips are honored, when they receive the Lord's Body. It is for this reason chiefly that we here kiss. Let them give ear who speak filthy things, who utter railing, and let them shudder to think what that mouth is they dishonor; let those give ear who kiss obscenely. Hear what things God hath proclaimed by thy mouth, and keep it undefiled. He hath discoursed of the life to come, of the resurrection, of immortality, that death is not death, of those other innumerable mysteries. For he that is about to be initiated comes to the priest's mouth as it were an oracle, to hear things full of awe. For he lost his life even from his forefathers, and comes to seek it again, and to ask how he may haply find and get it back. Then God announceth to him how it may be found, and that mouth becomes more awful than the very mercy-seat. For that mercy-seat never sent forth a voice like this, but spake much of lesser things, of wars and such peace as is here below: but this speaks all about heaven and the life to come, and things new and that pass understanding. And having said,
Ver. 13. "Salute one another with an holy kiss," he added, "All the saints salute you."
By this also giving them good hopes. He has added this in the place of the kiss, knitting them together by the salutation, for the words also proceed from the same mouth from which the kiss. Seest thou how he brings them all together, both those who are widely separated in the body and those who are near, these by the kiss and those by the written message?
