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.

2. "Therefore show me mercy," he says, "do not compel me to show you that even in a personal meeting I can act boldly, with whom I must, that is, subject him to torture and punishment." Do you see how he was not ambitious, how he did nothing out of vanity, how, and when necessary (to act strictly), he calls severity boldness? "I beseech you," he says, "that after my coming I may not have recourse to that firm boldness which I think to use against some." The main duty of the teacher is not to punish immediately, but to correct, and always to wait and be slow in punishment. Who are these "some" (some) whom he threatens? "Those who think of us," he says, "that we walk according to the flesh (Who do not think of us as those who walk in the flesh). They slandered (Paul) that he was hypocritical, deceitful, and proud. "For we, walking in the flesh, do not fight according to the flesh" (v. 3). Here he frightens with punishment. "It is true that we are clothed with flesh," he says, "I do not deny it; but we do not live according to the flesh." However, he did not say this either, but concealed it for the time being, because it refers to the praise of his life, but discusses preaching, showing that it is not a human affair and has no need of earthly help. Therefore he did not say, "We do not live according to the flesh," but (says): "We do not fight according to the flesh," i.e., "We wage war and have entered into battle, but we do not fight with the weapons of the flesh, nor with the help of human strength." "The weapons of our warfare are not carnal" (v. 4). And what carnal weapons? Wealth, fame, power, eloquence, importance, intrigues, caresses, hypocrisy, and the like. "But our weapons are not like that." What are they? "Mighty by God." He did not say, "We are not carnal," but, "our weapons," because, as I have noticed, he is still talking about preaching, and he attributes all its power to God. And he does not say, "(our weapons) are spiritual," though it should be said so in contrast to the carnal, but "strong," thereby giving to understand (that they are spiritual), and at the same time showing that the weapons of his adversaries are weak and powerless. See, then, how alien he is to pride. He did not say, "We are strong," but, "Our weapons are strong in God," "it was not we who made them so, but God Himself." Since they were tormented, cast out, endured innumerable and cruel calamities, and all this revealed their weakness, then, wishing to show the power of God, he says: "But they are strong in God." "His power is especially revealed in this, that He overcomes with them. Thus, if we also carry these weapons, then it is (God) himself who fights and acts with them." Further, (the Apostle) expands in praise of this weapon, saying: "For the destruction of strongholds" (for the destruction of the firm). And so that anyone who hears about strongholds does not imagine anything sensible, he adds: "[By them] we overthrow the designs" (thoughts that bring down). By allegory, he gives strength to speech, and by his explanation he shows that their warfare is spiritual. These strongholds afflict souls, not bodies. And since they are much stronger than the strongholds of matter, better weapons are also required. By strongholds he calls the pride of the Hellenes, and the strength of their sophisms and syllogisms. And yet all these instruments used against them (God) have cast down. "[By them] we overthrow schemes and every exaltation that rises up against the knowledge of God" (v. 5). It is held to parables in order to give greater power to speech. Even if they are strongholds, or towers, or anything else, he says, everything is inferior to these weapons. "And we captivate every thought to the obedience of Christ" (And captivate every mind to the obedience of Christ). The word "captivity" has an unfavorable meaning, because captivity is the taking away of freedom. Why did (the apostle) use this word? He used it in a different sense. The word "captivity" has a double meaning: it means both the loss of freedom and such a deprivation of power after which it is impossible to revolt. In this latter sense he used it (the Apostle). Just as when he says, "To other churches I have caused expense" (11:8), he does not understand that he has taken secretly, but that he has clearly taken away everything, so here he says, "We take captive," because the struggle is not equal, but very easy. He did not say, "We overthrow one or two," but "every exaltation" (every exaltation); In the same way, he did not say only, "We conquer and gain the upper hand," but "we take captive," just as he did not say before, "We bring weapons against strongholds," but "we destroy (strongholds), because we have a great abundance of weapons; we fight not with words, but with deeds against words, not with carnal wisdom, but with the spirit of meekness and strength." "Wherefore what need am I," he continues, "to exalt myself, to boast in words, and to threaten with epistles, as they slandered, saying that 'in the epistles he is strict and strong' (the epistles are heavy), when our strength does not consist in this at all?"

3. Since the word "captivity" is heavy in the expression: "and we captivate every thought to the obedience of Christ" (captivating every mind to the obedience of Christ), he immediately explained the allegory with the words: "in obedience to Christ," that is, from slavery to freedom, from death to life, from perdition to salvation. "We have come," he says, "not only to depose our adversaries, but to lead them to the truth. ' And they are ready to punish all disobedience, when your obedience is fulfilled" (v. 6). Here (the apostle) frightens not only those (who slandered him), but also them (the Corinthians). "We," he says, "are waiting for you, so that when you have corrected yourselves according to our instructions and threats, purify yourselves, and cease communion with them (the slanderers), then, having separated them alone, we may punish only those who suffer incurably, as soon as we know completely that you have left them behind, because although you obey them even now, you do not completely obey. You will say: "If you did this now, would you be more useful?" if I had done this now, I would have punished you also. But if I had spared you, you might have thought that I had done this to you only out of condescension. But now I do not wish this, but first – to correct you, and then to begin to punish them." What can be imagined more lenient than this mercy? Since he sees that those who are close to him have entered into communion with his opponents, he wants to strike a blow, but he spares and restrains anger until they separate from their opponents in order to punish them alone, or better not to punish them. For this reason he threatens his loved ones, and for this reason he says that he wishes to regain some of them, so that those who have been corrected by fear may be changed, and thus his wrath may not be poured out on anyone. In all things he acted as a skilful physician, as a common father, protector and protector of all: he cared so much for everyone! Everywhere he removed obstacles, pacified (people) evil, everywhere he himself was there. And he did not achieve his goal by fighting, but, as if going to an easy and ready victory, he erected monuments of victory, overthrown, destroyed, scattered the strongholds of the devil and the wiles of the demons, and transferred all the captives to the army of Christ. Even for a short time he did not give himself peace, he quickly passed from one to another, and from these again to others, and, like an experienced leader, daily, or, better, hourly, erected victory monuments. Wearing only a chiton, having joined the military ranks, he took the cities of the opponents along with their inhabitants. Bow, bark, arrows, and everything was the tongue of Paul. He only spoke, and his words struck his opponents more than any fire; he cast out demons, and brought people possessed by them to himself. When he cast out the evil spirit (in Ephesus), fifty thousand people who were engaged in secret knowledge gathered, burned the magic books and turned to the truth. And as in battle, when the walls of a fortress fall or a tyrant is overthrown, all who are with him throw down their weapons and go over to the leader of the opposite side, so it was then. As soon as the evil spirit was expelled, all those who were besieged by him, throwing down the books, or, rather, destroying them, ran to Paul's feet. And he, fighting with the whole universe, as if with one army, did not stop anywhere, but, as if carried on wings, did everything: now he healed the lame, then raised the dead, then punished with blindness – I mean the sorcerer (Acts 13). Even being imprisoned, he did not remain inactive, but even there he attracted to himself the guards of the prison, continuing to seize people into this beautiful captivity.

4. Let us, therefore, imitate him as much as possible. But what do I say – "as far as possible"? Anyone who wishes can approach him, observe his art and adopt his courage. For to this day he still does the same: "We overthrow schemes and every arrogance that rises up against the knowledge of God" (thoughts that bring down, and every exaltation that is levied on the mind of God). And although many of the heretics set out to torment him, yet, even when torn apart by his limbs, he manifests great power. Both Marcion and Manichaeus used it, but they cut it into pieces; however, they are also exposed by these very parts. In the same way, one hand of this valiant man, being with them, persecutes them with the greatest strength, and one foot, being with others, pursues them and destroys them, so that you may know the riches of his strength, as well as the fact that, being cut in pieces, he is able to destroy all those who oppose him. "But this," you will say, "shows insincerity, if those who dispute among themselves all use the same (Paul)." Yes, insincerity, but not to Paul, but to those who use it. it is simple and clear; on the contrary, they reinterpreted his words according to their own ideas. But why did he speak in such a way as to give occasion to those who love disputes? It was not he who gave it, but their own madness, because they did not use his words as they should. Thus, this whole world is wondrous and great, and clearly reveals in itself the wisdom of God, and "the heavens proclaim the glory of God, and the firmament declares the works of His hands; the day conveyeth speech to the day, and the night of the night reveals knowledge" (the heavens shall declare the glory of God, and the day of days shall regurgitate the word, and the night of the night shall declare understanding) (Psalm 18:1, 2), and yet many have stumbled over this also, and have had contrary to one another (errors). Others marveled at him beyond measure, so that they considered him to be God; and others recognized its beauty so little that they did not consider it a deed worthy of God's creation, and attributed the greater part of it to some evil matter. Meanwhile, God protected both (from error), creating the world on the one hand beautiful and great, so that they could not consider it inconsistent with His wisdom, and on the other hand, both having shortcomings and not self-sufficient, so that they would not consider it to be God. And yet, people, blinded by their thoughts, fell into contrary opinions; by rebuking and reproaching one another, they defend both God's wisdom and those of their speculations which have led them astray. But what do I say about the sun and the sky? How many miracles did the Jews see before their eyes, and soon they worshipped the calf! Or – they saw that Christ cast out demons, and yet they called Him possessed by demons (John 8:48). But this does not serve as a condemnation to the One who cast out (the demons), but as an accusation of those who are blinded by the mind. Therefore, do not condemn Paul for the opinions of those who misused his words, but try to fully know his treasure and reveal his riches; and then, protected by his weapons, you will courageously resist all, you will be able to stop the mouths of both Greeks and Jews. "With what," you ask, "when they do not believe him?" is an indication of what he has done for them, and for the correction of the whole universe. For it was not human power that could have done such great things, but the power of the Crucified One, which animated (Paul), made him stronger than rhetoricians, philosophers, tyrants, kings, and all rulers. And he could not only put on weapons and overthrow opponents, but also make others victorious. Therefore, in order to become useful both to ourselves and to others, let us constantly have it in our hands and delight in its writings, as if it were a beautiful meadow or garden. In this way we will be able to get rid of vice, and love virtue, and receive the promised blessings, through the grace and love of mankind of our Lord Jesus Christ, with Whom to the Father and the Holy Spirit be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

DISCOURSE 22

"Are you looking at a person? Whoever is sure of himself that he is Christ's, let him judge for himself, that as he is Christ's, so are we Christ's" (2 Corinthians 10:7).

1. What is especially worthy of wonder in Paul, in spite of all the rest, is that, being placed in a great necessity to praise himself, he achieves a twofold goal: that is, he praises himself, and at the same time by such praise of himself he does not become burdensome to others. This can be seen especially in the Epistle to the Galatians. And there, having touched upon the same subject, he takes care – which is especially difficult, and requires great prudence – about both things, that is, he observes modesty, and says something great about himself. But see with what greatness he does this here also: "Do you look at the person?" (Do you see it before your face?). Notice prudence here too. Having rebuked those who deceived them (the Corinthians), he does not stop his word against them, but passes from those who deceived to those who were deceived. This is what he always does – he denounces not only those who are guilty of error, but also those who have been misled. If he had not made these latter also responsible, they would not have been so easily corrected by what was said by others; they would even be puffed up, as if they had not been accused. That is why He rebukes them. And not only this is worthy of wonder (in Paul), but also that he uses rebukes that are appropriate for both. Listen to what he says (to those who have fallen into deception): "Do you look at the person?" (Do you see it before your face?). Not a small, but a very big accusation! Why? Because the human race very easily falls into deception. The meaning of his words is this: "You judge by appearances, by carnal things, by bodily (relations)." What does "outwardly" mean? If anyone is rich, if anyone is haughty, if someone is surrounded by a crowd of flatterers, if someone praises himself, seeks empty glory, if someone hypocritically pretends to be virtuous, having no virtue in himself – this is the meaning of the words: "Do you look at the person?" (Do you see it before your face?). "Whoever is sure of himself that he is Christ's, let him judge by himself that as he is Christ's, so we are Christ's" (If anyone hopes for himself to be Christ's, let him think of himself, for as he is Christ's, so are we). (The Apostle) does not suddenly want to show himself strict, but little by little strengthens and exalts (speech). And see what harshness in expression and significance there is. By the expression: "by itself" (from himself) he means the following: "Let him not expect to know from us, that is, from our reprimand to him, but let him judge for himself that as he is Christ's, so are we, not because he is Christ's like that, but 'that as he is Christ's, so am I Christ's. In this we are the same, and it cannot be said that he belongs to Christ, and I belong to someone else." But, having shown this equality, he also shows the advantage, saying: "For if I were to boast more of our power, which the Lord has given me for your building, and not for your destruction, I would not remain ashamed" (for if I boast more than anything about the power that I will give... I will not be ashamed of the Lord to creation, and not to destruction) (v. 8). See how he softens his speech, intending to say something great about himself.

Indeed, nothing is so repugnant to many of the hearers as self-praise. Therefore, removing the unpleasantness, (the Apostle) says: "If I were to boast more" (if I boast more). He did not say: "If anyone is sure that he is Christ's, let him consider that he is still far from us, because I have received from the Lord such great power that I can punish and put to death whom I want." And what did he say? "If I had become more" (If and more). Although it is impossible to express how great he (power) had, yet in his words he diminishes it. Nor did he say, "I boast," but, "If I boasted," he said, "If I would boast." And in this way he observes modesty at the same time, and shows his superiority. "For if I were to boast more," he says, "of the power which the Lord hath given" to me (For if I boast of authority, I will give ... Lord). Again he ascribes everything to God, and makes the gift common, saying: "To creation, and not to destruction" (to creation, and not to destruction). Do you see how he again calms the envy that he could arouse by praising himself, and attracts the listener to himself, pointing out the benefit for which he has received power? And how does he say: "We overthrow the designs" (overthrowing thoughts)? This is especially one of the types of creation – to destroy obstacles, to denounce the rotten, and to affirm the one true thing. "To creation" (To creation). "So, for this reason we have received power to create. But if anyone persists, resists, and does not give any hope of correction, then let us also use another force: we will depose and overthrow him." For this reason he adds: "I would not remain ashamed" (I will not be ashamed), i.e., "I would not be found to be either a liar or vain." "But let it not seem that I frighten you with [only] epistles. Since [someone] says: in the epistles he is strict and strong, but in private presence he is weak, and [his] speech is insignificant, let him know that as we are in words in the epistles in absentia, so also in deed personally" (But let me not appear, for the epistles, I have spoken, are heavy and strong, but the coming of the body is weak, and the word is despised: let him think this, for he who is in the word of the epistles, is so also in deed) (v. 9, 10). The meaning of these words is: "I could boast; but lest they say again that in the epistles I boast, and in personal meeting I mean nothing, I will not say anything great about myself." True, later he spoke, but not about the power by which he was terrible, but about revelations, and even more about temptations. "Therefore, lest it should seem that I am frightening you, let him know that what we are in words in the Epistles in absentia, so are we in deed personally" (let him think this, for if we are separated by the word of the Epistles, so is the same in deed). Since it was said of him that in his epistles he wrote many great things about himself, and that in a personal meeting he did not deserve any attention, he said these (the words quoted above), but again with great modesty. He did not say: "As we write to you about great things, so being personally with you, we do great things," but expressed himself much more modestly. When he spoke to those (who esteemed him a man of the flesh), he used strong expressions, "I beseech that after my coming I may not have recourse to that firm boldness which I think to use against some" (v. 2). And when he addresses these things, he acts more leniently, which is why he says: "As we are with you personally, so are we in absentia, that is, we are humble, modest, and vain in nothing." And this is evident from the following words: "For we dare not compare or compare ourselves with those who set themselves up" (for we dare not add or add to ourselves others who praise themselves) (v. 12).