2. There will be more shame when you have many spectators, and moreover those who have heard about the matter. And he did not say, "I am leading the Macedonians with me," or, "The Macedonians are coming with me," lest they should think that he was doing this deliberately; And what did he say? "That if the Macedonians come with me." It may happen that they will come. In this way (the apostle) distanced suspicion from himself. And if he had said otherwise, then perhaps he would have brought them to bitterness. See how it affects them not only with spiritual, but also with human (motives). "If you," he says, "look little at me, in the firm hope that I will forgive you, then think of the Macedonians, "so that when the Macedonians come with me and find you unready." He did not say, "unwilling," but "unready," that is, not yet fulfilled. "If it is already too late to give it is already shameful, then think what a shame it is not to give alms at all, or to give less than is proper." Further, briefly and together with force, he also indicates the consequences that will result from this, saying: "In order ... we are not ashamed, I do not say 'you'" (we are ashamed, but we do not say, you). And with the words: "having boasted with such confidence" (in this part of the praise) he again softens his speech, not in order to make them careless, but to show that those who have been glorified by other (virtues) should be distinguished by this also. "Wherefore I thought it necessary to beseech the brethren, that they should go to you beforehand, and take care beforehand, that your blessing, which has already been proclaimed, may be ready as a blessing, and not as a requisition" (v. 5). Again he speaks of the same thing in other words. And so that it would not seem that he speaks thus without a special intention, he explains that the brethren do not go for any other reason, but only so that (the Corinthians) do not remain ashamed. Do you see that the words: "For me... superfluous to write to you" were the beginning of the exhortation? Do you see how much he talks about this ministry? Moreover, it may be said that, lest it be thought that (the Apostle) contradicts himself, when he says "unnecessarily" he discusses the same subject, in addition to what he said about speed, generosity, and cordiality in almsgiving, and by this turn of speech he achieves the same goal. He requires these three qualities, and he put them as the main ones at the very beginning. Thus, when he says: "In the midst of the great trial of tribulations, they abound in joy; and their deep poverty abounds in the riches of their hospitality" (8:2), expresses nothing else than that (the Macedonians) made great offerings, and did with joy and haste, that they did not grieve, not only giving much, but also being in temptations, and this is more difficult than giving alms. Likewise, the expression: "they gave themselves... (8:5) shows both their cordiality and their firm faith. Again, it has the same purpose here. Since generosity and cordiality are opposite to each other, and some, having given much, often grieve over this, and another, in order not to grieve, gives less, then see how (the apostle) cares for both with his usual wisdom. He did not say: "It is better to give a little, but willingly, than under compulsion," because he wanted them to give both much and willingly. And what about (said)? "That your blessing which has already been proclaimed may be ready as a blessing, and not as a requisition" (May your blessing be prepared to be as a blessing, not as covetousness). At first he begins with the most pleasant and easiest thing – to serve at ease, since "(almsgiving)," he says, "is a blessing." You see how in the very exhortation he immediately shows the fruit that is brought (by almsgiving), that is, that those who give are filled with blessings. By this very word he already attracted them to cordiality, because no one gives a blessing with grief. However, he did not limit himself to this, but added: "not as extortion." "Do not think," he says, "that we take alms from you out of covetousness, on the contrary, we desire to be sources of blessing for you. Covetousness is characteristic of those who give forcibly, so that whoever is forced to give alms, gives sparingly." From this thought he goes on again to the former, i.e., to give generously. "Behold, I say," i.e., "at the same time I will say this." What then? "He who sows sparingly will also reap sparingly; but he who sows bountifully, he will also reap bountifully" (v. 6). He did not say "sparingly", but used the noblest name of thrifty (φειδωλού); and he called the action itself sowing, so that you would immediately remember the recompense, imagine the harvest, and understand that (by giving to others) you receive more yourself than you give. Therefore he did not say, "giving," but "sowing." Nor did he say, "If ye sow," but uses a general expression. He did not say "generously" again, but, what is much more important, "about blessing." And again he returns to the former pleasant way of almsgiving: "Give each one according to the disposition of the heart" (v. 7), because he who has received complete freedom does more than he who is forced. That is why he stops there; having said precisely – "according to the disposition of the heart" (as if he had the will to have), he adds: "not with grief or compulsion" (not from sorrow, nor from need); and he does not limit himself to this, but cites a testimony from the Scriptures, saying: "For God loves a cheerful giver." Do you see how many times he repeats this? "I say this not in the form of a commandment" (8:8); "I give counsel to this" (I give advice about this) (8:10); "as a blessing, and not as extortion" (as a blessing, and not as covetousness) (9:5); "not with grief or compulsion" (neither from sorrow nor from need) (v. 7); "God loves a cheerful giver" (God loves a cheerful giver). In my opinion, he here calls the generous one benevolent, although he used this word in order to induce (the Corinthians) to a cordial almsgiving. Since the example of the Macedonians and all the rest was sufficient to induce them to give generously, it does not say much about this, but (he says) that they should not be given under compulsion. And truly, if almsgiving is a virtue, and every work done under compulsion loses its reward, then (the Apostle) justly acts in this way. And he not only advises, but, as he always does, and prays for them (God), saying, "But God is able to make you rich with all grace" (v. 8).

3. By this prayer he removes from them the thought that opposes generosity, which even now serves as an obstacle for many. Indeed, many are afraid to give alms, saying: lest I myself become poor and need the help of others. Thus, in order to dispel this fear, he adds a prayer, saying: "To enrich you with all grace," not only to fulfill, but to "enrich." What does it mean: "to enrich with grace" (grace to abound)? "To make you rich so that you may abound with such generosity." "That you, always and in all things, having all contentment, may be rich in every good work" (Yes, having always had all contentment, you abound in every good work). Look, what wisdom is in his prayer itself. He does not ask them riches (from God), nor excess, but all contentment. And this is not the only thing surprising in him, but especially that, just as he does not ask for excess, so he does not cause them grief, and, condescending to their weakness, does not compel them to give out of lack; but asks for contentment, and at the same time shows that the gifts of God should not be used for evil. "So that you... were rich in every good work" (May you abound in every good work). "For this," he says, "I ask you to be satisfied, that you may also give to others." And he did not say, "Give it," but "that you... were rich" (yes, you abound). In bodily goods he asks for contentment for them; and in spiritual blessings – not only in mercy, but also in all others – he asks them for an abundance. Such is the meaning of the words: "for every good work" (for every good work). Then he introduces the prophet as a counselor, seeking a testimony that induces them to be generous, and says: "As it is written, He squandered, he distributed to the poor; His righteousness endureth for ever" (as it is written, "Scatter, give to the poor; his righteousness endureth for ever") (v. 9; Psalm 3:9). This is what it means – "that you... were rich" (yes, you abound). The word "squandered" (squandered) means nothing else than generosity in almsgiving. If there is no more, the fruits of alms remain. It is surprising that what is saved perishes, but that which is wasted remains, and remains forever. Love of mankind is called righteousness here, because it makes people righteous, and, like fire, destroys people's sins when it is poured out abundantly. Therefore, let us not be stingy; on the contrary, let us scatter with a generous hand. Do you not see how much others distribute to comedians and dissolute women? Give Christ at least half of what they give to the dancers. Give at least as much to the hungry as they give out of vanity to those who present at the spectacles. They adorn the body of the profligate with a multitude of gold; but you do not want to clothe the flesh of Christ even in simple clothes, even when you see that it is naked. Is there any excuse for this? On the contrary, is it not worth all punishment, when someone gives so much to the one who destroys and dishonors him, and you do not give even the smallest part to him who saves and glorifies you? Exhausting your wealth for the satisfaction of the belly, for drunkenness and debauchery, you do not want to remember poverty. If you need to alleviate someone's poverty, you consider yourself the poorest of all. When you feed freeloaders and flatterers, you rejoice, as if you were lavishing on them from inexhaustible springs; but when you see a poor man, the fear of poverty immediately attacks you. For this very thing we will one day condemn ourselves and be condemned by others, both those who have succeeded (in virtue) and sinners. They will say to you, "Why have you not been magnanimous where you ought to be? Here he was, giving to the adulteress, and did not present such an apology; and you, giving to the Lord, Who commanded "do not be angry," are you filled with fear and trembling? And can you be worthy of any excuse?" If a person, having received a good deed, does not despise it, but gives it with gratitude, how much more is Christ. If He does not give, will He not repay those who have received? "Why, then," you will say, "are there others, having squandered much, not only have they not received themselves, but still beg alms from others?" Promise to give everything away – and then ask about them. And as long as you are thrifty, and give a little of your possessions, why do you present me with excuses and excuses? For we do not lead you to the very summit of non-acquisitiveness, we only ask that you cut off the superfluous, and love only contentment, and contentment is limited to the most necessary, without which it is impossible to live. No one will take this away from you, no one forbids you to have your daily food – food, I say, not luxury, – clothing, not jewelry. Or rather, if we look closely, this is what luxury consists of most of all. See, then, who is more justly called luxurious: he who, eating vegetables, is healthy and suffers from no disease, or he who has the richest and most luxurious table, but suffers from innumerable diseases? Obviously, the first. Therefore, let us not desire anything superfluous, if we want both luxury and enjoy health, and with this let us limit contentment. And whoever can be satisfied and healthy eating only beans, let him seek nothing more. But if anyone is weaker, and has a need to eat garden vegetables, let him not be forbidden this either. If someone is even weaker, and requires a moderate use of meat, we do not forbid him to do so. For we do not give these instructions in order to bring people to death, or to disturb their health, but in order to cut off the excess; and everything that is superfluous is superfluous, since if we can live healthy and decent without it, then without a doubt it is added unnecessarily.

4. Thus let us reason about clothes, and about the table, and about the dwelling, and about everything else; Everywhere we will look only for what is necessary, and we do not need what is superfluous. When you learn to limit yourself to contentment, then, if you want to imitate the Gospel widow (Luke 21:1-4), we will lead you to the highest. You are not yet worthy of the wisdom of this woman, when you are concerned about contentment. She was above this care, because she threw all the means of her subsistence (into the treasury). And so, will the thought of what is necessary stop you? Will you not be ashamed to be inferior to your wife, and not only will you not be jealous of her, but you will also lag very far behind her? She did not say, as you think with yourself, "What will happen if, having spent everything, I am compelled to beg alms from others?" but with all diligence she gave what she had. And what else can be said about the Old Testament (widow) who lived in the days of the prophet Elijah? She was threatened not only with poverty, but with death, and it was not only she who was threatened, but also her children. She no longer expected help from others, but a quick death. You will say, "She saw the prophet, and therefore she became generous." But do you not also see an innumerable multitude of saints? And what do I say – saints? You see even the Lord of the prophets asking for it, and not only do you not become philanthropic, on the contrary, having treasuries overflowing with blessings, you do not give even from such an abundance. What say thou, A prophet came to her, and that made her so magnanimous? It is especially surprising that she believed that (Elijah) was great and wonderful. Why did she not say, as it would be natural to say to a pagan wife and a foreigner: "If this man had been a prophet, he would not have asked me for help; if he is a friend of God, he would not forsake him (God). Let the Jews suffer such punishment for their sins; But she did not think anything of the sort, but on the contrary opened her home to him, and even before the house her heart, offered him all that she had, did not heed the natural feeling, forgot her children, preferred the stranger to everything. Think now what punishment must befall us when we find ourselves inferior and faint-hearted to the widowed wife, the poor, the foreigner, the heathen, the mother of children, who knew nothing of what we now know. If we have only a strong body, it does not mean that we are courageous. Only he has this valor who has inner strength, even if he lies on his bed. And without this strength, even if one could move a mountain with his bodily strength, I would not agree to call him more courageous than a maiden or a decrepit old woman. The former struggles with spiritual temptations, but this one does not dare to look at them. And if you want to be convinced that this is what true courage consists in, you can learn it from the example given. In fact, what can be more courageous than this woman, who with firmness withstood the demands of nature itself, against the force of hunger, against the horrors of death, and overcame all this? Listen to how Christ glorifies her: "There were many widows in Israel in the days of Elijah, and to none of them was a prophet sent, but only to this one" (Luke 4:25, 26). I will say something great and strange: this (widow) showed more hospitality than our father Abraham. She did not run to the flock, as she did (Abraham), but with one handful of flour she surpassed all those who were famous for their hospitality. Abraham was superior in that he himself volunteered to be hospitable; and she did not spare even the children for the stranger, and moreover, when she did not expect anything for herself in the future. But we, when the kingdom is ready, and hell threatens, and, what is most important, when God has done so much for us, when He rejoices and rejoices (seeing works of mercy) – we remain cold. Let us not, I beseech you, but let us squander, let us give to the poor, as we ought to give, and God values many and little things, not according to the measure of what is given, but according to the wealth of the giver. Therefore it may happen that if we put in a hundred gold coins, we put less than one who put only one small obol, because you put in from excess. However, do so, and you will soon become more generous. Squander your wealth to gain righteousness. Righteousness does not come with riches; although through it, it is acquired not with it. It is impossible for covetousness and truth to dwell together; their dwellings are separated. Therefore, do not strive to unite the ununited, but cast out the tormentor – the love of money, if you want to get a queen. Truth is the queen, it leads (people) from slavery to freedom. The love of money acts in a completely different way. And so, with all diligence let us flee from the love of money, and let us love righteousness, so that here too we may enjoy freedom, and there we may receive the heavenly kingdom, which may we all be vouchsafed to attain through the grace and love of mankind of our Lord Jesus Christ, with Whom to the Father and to the Holy Spirit be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

[1] As can be seen, according to the interpretation of Chrysostom, it would be more correct to use here not the word "when", as in the Synodal translation, but the word "if", as in Church Slavonic.

[2] In this verse the synodal translation does not agree with the interpretation of Chrysostom.

CONVERSATION 20

"But he who gives seed to him who sows, and bread for food, will give abundance to what you have sown, and will multiply the fruits of your righteousness" (9:10)

1. It is especially possible to marvel at Paul's wisdom that, just as he borrowed his convictions from both spiritual and carnal things, so when he speaks of retribution, he does the same, i.e., he points to twofold (spiritual and carnal) retributions. Thus the words: "He squandered, distributed to the poor; His righteousness endureth for ever" (scatter, give to the poor, his righteousness endureth for ever) indicate spiritual recompense; and the words: "He will give abundance to him who is sown by you" (may his seed multiply) – for a carnal recompense. However, he does not stop there, but again passes on to spiritual rewards, and always places them one with another alternately. It is the words: "He will multiply the fruits of your righteousness" (may the life of your righteousness increase) that mean spiritual recompense. He does this and diversifies his speech, in order to eradicate in them fearful and faint-hearted thoughts, and in order to dispel in them the fear of poverty by various means and by pointing to the present example. For if God gives to those who sow the earth, if He gives abundantly to those who nourish their bodies, how much more does He give to those who cultivate the heavens and take care of their souls. And it pleases Him that such (cares) should be under His special providence. But (the Apostle) sets this forth not in the form of an inference, and not as I have said, but in the form of a prayer, and he makes his conclusion clear, and leads them to greater hope, not only by pointing to everyday examples, but also by this prayer itself. "He will give," he says, "abundance to that which you have sown, and will multiply the fruits of your righteousness" (May it give and multiply your seed, and may the life of your righteousness increase). And here again imperceptibly inspires generosity, which gives us to understand the words: "He will give abundance and multiply the fruits of your righteousness" (will multiply and increase); and at the same time, with the words: "And bread for food" (and bread for food) does not allow you to desire anything other than what is necessary for the maintenance of life. which, as before, he inspired, when discussing the necessities of life, does not allow one to seek anything beyond need, but, discussing spiritual goods, advises to gather them in great abundance.

Wherefore he said above, "Having all contentment in all things, ye were rich in every good work" (v. 8), and here he says, "He that gives... bread for food will give abundance to him who is sown by you" (give bread for food, that your seed may multiply), i.e. to the spiritual. Since he demands not just alms, but generous alms, he constantly calls it seed. Just as seed thrown into the ground brings forth a fat harvest, so alms bring forth full handles of righteousness and bring forth innumerable fruits. Having desired them such abundance, he again shows them what they ought to spend (depend) on, saying, "That ye may be rich in all things, in all generosity, which through us worketh thanksgiving to God" (v. 11). Spend (depend) your wealth not on what you should not do, but on what you offer great thanksgiving to God. God has given much to our power, and, having given Himself the lesser, He has yielded to us the most important. Thus He left Himself to take care of our sensual nourishment, and entrusted the care of the spiritual to us, and it is in our power to make our mental fields flourish. They require neither rain nor well-dissolved air; if there is only one will, and they will grow to heaven itself. Generosity is called here "simplicity, which through us produces thanksgiving to God," because from this comes not only almsgiving, but also the occasion for great thanksgiving, and not only for thanksgiving, but also for many other things. This is what the Apostle enumerates in the following words, in order to show the many good effects of generosity, and to arouse them to greater zeal. What are these many fruits? Listen to what he himself says: "For the work of this ministry not only makes up for the poverty of the saints, but also produces in many abundant thanksgiving to God; for, seeing the experience of this ministry, they glorify God for their obedience to the Gospel of Christ which you confess, and for their sincere fellowship with them and with all, praying for you, according to their disposition towards you, for the grace of God which abounds in you" (for the work of this ministry is not only fulfilling the deprivations of the saints, but abounding in many thanksgivings to God: by the temptation of this ministry I glorify God for the submission of your confession in the gospel, and for the simplicity of communication to them, and to all, and for those prayers for you, who desire you for the great grace of God upon you) (vv. 12-14). These words have the following meaning: "First, you not only make up for the poverty of the saints, but also produce abundance among them, that is, you give them more than they need; then, through them you give thanks to God, because they glorify Him for his obedience to your confession." And in order not to give the impression that they give thanks only because they receive blessings, see how exalted they are. "What in the Epistle to the Philippians I said of myself, 'Not because I seek giving' (4:17), I testify of them also. Though they rejoice that you make up for their shortcomings and alleviate their poverty, yet they rejoice still more that you are so obedient to the gospel, as is shown by your generous alms prescribed by the gospel." "And for sincere communication with them and with everyone" (and about the simplicity of communication to them and to everyone). "They praise God also because you are so generous not only to them, but to everyone." And this thanksgiving to God for what is given to others serves again to their praise. "They," he says, "not only manage their own affairs well, but also take care of others, despite the fact that they themselves are in extreme poverty. This shows their high virtue. For no one is so envious as the poor; and yet they are pure from this passion, and not only do they not envy others when they see your blessings, but they even rejoice no less than if they themselves received them." "Praying for you, according to my disposition towards you" (And for those prayers for you). "For these," he says, "they thank God, but for your love for them and your fellowship they pray to Him, that He may vouchsafe them to see you. And they desire this not for the sake of your possessions, but in order to see the grace granted to you."

2. Do you see the wisdom of Paul, how, having praised (the Corinthians), he ascribed all things to God, when he called their work grace? After he had said many great things about them, called them ministers, exalted them to the heavens, because they ministered to the poor, and he passed on what they served; He called them skilful, and now shows that God is the author of all this, and together with them he gives thanks (to God), saying: "Thanks be to God for His ineffable gift!" (thanks to God for His inscrutable gift) (v. 15). Freely he here refers either to those numerous blessings which are received through almsgiving and to those who receive it and receive it, or to those ineffable blessings which have been generously bestowed upon the whole world by the coming (of Christ), and these latter are primarily to be understood here. To humble their pride and make them more generous, he reminds them of what they have received from God. Such a thing (a reminder of God's blessings) has a special power to induce any virtue. Therefore here also (the Apostle) concluded his speech (with this reminder). If the gifts (of God) are unsearchable, then what can be equal to the folly of those who strive to comprehend the essence (of God)? And not only are His gifts unsearchable, but also the world, by which God has reconciled the things above with the things below, surpasses all understanding. And so, having been vouchsafed such grace, let us try to show the valor of life worthy of it, and let us take special care of almsgiving. And we will achieve this if we avoid intemperance, drunkenness, and satiety. After all, God gave us both food and drink not for immoderation, but for sustenance. And it is not wine that produces drunkenness. And if it were so, then everyone should be drunk. "But would it not be fitting," you will say, "that wine, even when used in large quantities, should not be harmful?" For if wine is harmful in great quantities, and you do not lag behind immoderate use; If drunkenness is so shameful and pernicious, and yet you do not abandon a bad passion, then to what extent would your immoderation extend, if it were possible to drink a lot and not suffer any harm? Then wouldn't you want the rivers to flow with wine? And then would you not destroy and destroy everything? If there is a measure in the use of food, and by transgressing this measure we harm ourselves, but this bridle does not restrain you, you break it and seize everything from everyone in order to please your abominable tormentor – voluptuousness, then what would you not do if nature did not put such a measure? Would you not then spend all the time of your life on this (the satisfaction of your belly)? Was it necessary, then, to increase vile lust, and not to stop the harm that comes from immoderation? And how many other calamities would have resulted from this! To what madness do those reach who, in drunkenness and other kinds of debauchery, wallow as in mud, and when they have come to their senses, do nothing else but sit and explain: why has so much been spent on such a deed? – then how should they judge their sins! Instead of saying, "Why did (God) set limits to everything? Why is everything not done without order?", say this: "Why do we not cease to drink? Why don't we know satiety? Why are we more senseless than the dumb?" It would be necessary to listen to the Apostle's word, to see how many blessings, according to his testimony, flowed for the Corinthians from almsgiving, and to steal for himself such a treasure. For the contempt of riches, as the Apostle said, both makes men skilful, and leads to the glorification of God, and inflames love, and makes us magnanimous, and ordains us priests, elevating us to the priesthood, which brings great reward. The merciful does not put on a podir, does not wear vertebrae, does not put on a crown; but he is clothed in the garment of love for mankind, which is holier than the priestly garment, he is anointed with oil, which is not composed of sensual matter, but is cultivated by the Holy Spirit, he has a crown woven of mercy, as it is said in the Scriptures: "He crowns you with mercy and mercies" (Psalm 102:4), and instead of wearing a golden tablet with the name of God, he himself becomes like God. How? "Be ye," he says, "like 'your Father in heaven' (your Father who is in heaven) (Matt. 5: 45).

3. Do you want to see the altar (of the merciful)? It was not Bezalel who built it, nor anyone else, but God himself; not from stones, but from matter that is lighter than the sky itself – from rational souls. But does the priest enter the holy of holies? It is possible for you, who perform the sacrifice (of mercy), to enter into a still more terrible sanctuary, where no one is present except your Father, who sees you in secret (Matt. 6:6), where no one else sees. "But how," you will say, "can one not see when the altar is open?" It is surprising that then the double doors and curtains made (the sanctuary) deserted, but now, when offering sacrifice among the people, it is possible to offer it as if entering the holy of holies, and even with great fear. In fact, if you do not do this for people to see, then, even though the whole universe has seen, no one has seen it, because you have done so. (The Lord) did not simply say: "Do not your alms before men," but added: "that they may see you" (Matt. 6:1). This altar is made of the very members of Christ; and the body of the Lord himself serves you as an altar. Revere Him: on the body of the Lord you make a sacrifice. This altar is more terrible than this new altar, and not only the ancient one. However, do not be embarrassed. This one (the altar) is wonderful because of the sacrifice offered on it, and this one (the altar of the merciful) is wonderful also because it is built from the very sacrifice that sanctifies it. Again this (altar) is wondrous because, being by nature a stone, it becomes holy, since it receives the body of Christ, and this one is miraculous because it is itself the body of Christ. Thus, more terrible than this altar is the one before whom you, a layman, stand. What will Aaron be for you in comparison? What is the Kidar? What are the bells? What is the holy of holies? And is it necessary to compare (the altar of mercy) with the ancient altar, when it turns out to be so brilliant in comparison with this altar? And yet you revere this altar, because it receives the body of Christ, and you despise that (altar), which is the very body of Christ, and do not pay attention when it is destroyed. You can see such an altar everywhere – both in the streets and in the squares, you can offer sacrifice on it every hour, because here too the sacrifice is consecrated. And as the Jew stands (before the altar) calling upon the Spirit, so you also call upon the Spirit, only not in words, but in deeds. Nothing sustains and kindles the fire of the Spirit so much as this oil that is poured out abundantly. But if you want to know what happens to what is laid on the altar, then go, and I will show you this also. And so, what incense, what fragrance ascends from this altar? Glory and thanksgiving. Where does it ascend? Is it up to the sky? No, it is higher than heaven, and "heaven of heaven," ascends to the very Royal throne. "Thy prayers," it is said, "and thy alms have come as a memorial before God" (Acts 10:4). Sensual incense does not penetrate far into the air; and this passes through the very vaults of heaven. And though thou art silent, yet thy work cries out, and becomes a sacrifice of praise; It is not the calf that is slain, nor the skin that is burned, but the rational soul that brings to it what is peculiar to it. And such a sacrifice is more praiseworthy than any love for mankind. Therefore, when you see the poor of the faithful, imagine that you see the altar. When you see such a beggar, not only do not insult him, but treat him with respect; And if you see that the other is insulting him, stop him, protect him. In this way, you yourself may hope that you will receive mercy from God and receive the promised blessings, which may we all be vouchsafed by the grace and love of our Lord Jesus Christ (to whom be glory with the Father and the Holy Spirit, now and ever, and unto the ages of ages.

CONVERSATION 21

"But I, Paul, who is modest among you personally, and brave against you in absentia, convince you by the meekness and condescension of Christ. I beseech that after my coming I may not have recourse to that firm boldness which I think to use against some who think of us that we walk in the flesh" (2 Corinthians 10:1, 2).

1. Having finished all that should have been said about almsgiving, having shown that he loves the Corinthians more than they love him, and remembering his patience and temptations, (the apostle) now opportunely proceeds to a diatribe, in which he points out the false apostles, addresses (the Corinthians) with threats, and speaks in defense of himself. He does the same throughout the epistle, and being aware of this, he often corrects himself, as, for example, in the words: "Shall we become acquainted with you again?" (if we conceive us to inform you) (3: 1); Further: "We do not present ourselves to you again, but give you cause to boast about us" (5:12), then: "I have come to foolishness, boasting; you have forced me [to this]" (12: 11), and many others use reservations in the same way. And he will not sin who calls this epistle a word of praise from Paul: so extensively does he speak about the gifts of grace (of God) and about his patience! Since there were those among the Corinthians who thought much of themselves, and, placing themselves above the apostle, said of him that he only magnified himself, and did not mean anything, and did not teach anything sound (which was a special sign of their corruption), see how he began to rebuke them. "But I, Paul" (Paul himself). Do you notice how much weight there is, how much dignity there is? He wants to say the following: "I beseech you, do not compel or allow me to use my power against those who humiliate us and think that we live according to the flesh." This is expressed here more strongly than what was said in his first letter as a threat to them: "What do you want? come to you with a rod, or with love and a spirit of meekness?"; (Shall I come to you with a club, or with love and a spirit of meekness?) "Because I do not come to you, some [among you] have become proud"; (For I am not coming to you, some people are puffed up); "I will come to you... and I will not try the words of those who are proud, but the power" (4: 21, 18, 19). And here he expresses both: his power, his wisdom, and patience, when with such solicitude he asks not to be brought to the point where he must come and show his formidable power over them, that is, to strike them, torture them, and subject them to extreme punishment. This is precisely what he makes clear with the words: "I beseech that after my coming I may not have recourse to that firm boldness which I think to use against some who think of us, that we walk according to the flesh" (I pray, that I may not dare to hope, which I think of sweeping, against some who do not know us, as walking in the flesh). But let us turn again to the first words: "But I, Paul" (Paul himself). There is a lot of power and weight in these words. He uses similar expressions in other places, for example: "Behold, I, Paul, say unto you" (Gal. 5:2); or again: "as I, Paul the Elder" (as Paul the Elder) (Phil. v. 9); or in another place: "For she also was a helper to many, and to myself" (Romans 16:2). So it is here: "But I, Paul." It is also important that he himself asks; but much more important is that which is added: "by the meekness and condescension of Christ" (by the meekness and quietness of Christ). Wishing to shame them more, he mentions meekness and forbearance, and thus gives his petition even greater force. He says, as it were: "Be ashamed of the very meekness of Christ, with which I beseech you." And he said this with the intention of showing together that, although they compel him a thousand times to be severe, yet he himself is more inclined to meekness, and does not punish them, not because he has no strength, but because he is meek, and because Christ did so. "Who is modest among you personally, but brave against you in absentia" (Who in person is humble in you, but I do not dare in you). What does he mean by this? Or he speaks ironically in their own words, since they said of Paul, that when he is personally present, he deserves no respect, is worthless and despisable, but in his absence he is proud, behaves majestically, attacks us and threatens us. To this he hints further, saying: "For [one] says, In the epistles he is strict and strong, but in private presence he is weak, and [his] speech is insignificant" (for the epistles are heavy, but the coming of the body is weak, and the word is despised) (v. 10). And so, either he speaks ironically, showing great sorrow: "I am a humble man, and of no consequence in a personal meeting, as they say, but lofty in absence," or, if he speaks of himself with importance, it is not out of arrogance, but out of trust in them. "I beseech that after my coming I may not have recourse to that firm boldness which I think to use against some who think of us, that we walk according to the flesh" (I pray, that I may not dare to hope, to whom I think, to sweep away against some who do not care us, as if they walk in the flesh). Do you notice what indignation is expressed in these words, and what a clear rebuke? "I beg you," he said, "do not force me to prove that I, even being with you personally, am strong and have power. Since some of you have said that I, not being with you," to use their own words, "am bold and dignified, I beg you not to force me to use my power." Such is the meaning of the words: "firm courage." And he did not say, "which I have prepared," but "which I think to use." "I have not yet made up my mind to do this, and you yourself give me a reason; but in spite of this, I do not want to." And so he acted, not only defending himself, but also the Gospel. If, even when it is necessary to defend the preaching (of the Gospel), he is not strict, but yields, waits, and asks not to be brought to such a necessity, then how much more would he never act strictly, defending himself.