2 Coríntios 11
John Chrysostom · Comentário Patrístico (catena)
2 Coríntios 11:1
Being about to enter upon his own praises he uses much previous correction. And he does this not once or twice, although the necessity of the subject, and what he had often said, were sufficient excuse for him. For he that remembereth sins which God remembered not, and who therefore saith that he was unworthy of the very name of the Apostles, even by the most insensate is seen clearly not to be saying what he is now going to say, for the sake of glory. For if one must say something startling, even this would be especially injurious to his glory, his speaking something about himself; and to the more part it is offensive. But nevertheless he regarded not timidly any of these things, but he looked to one thing, the salvation of his hearers. But still in order that he might not cause harm to the unthinking by this, by saying, I mean, great things of himself, he employs out of abundant caution these many preparatory correctives, and says, "Would that ye could bear with me," whilst I play the fool in some little things, yea, rather, "ye do indeed bear with me." Beholdest thou wisdom? For when he says, "would that," it is as putting it at their disposal: but when he even asserts [that they do], it is as confiding greatly in their affection, and as declaring that he both loves and is loved. Yea, rather, not from bare love merely, but from a sort of warm and insane passion he says that they ought to bear with him even when he plays the fool. — Homily 23 on 2 Corinthians
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And therefore he added, "For I am jealous over you with a godly jealousy." He did not say, "for I love you," but uses a term far more vehement than this. For those souls are jealous which burn ardently for those they love, and jealousy can in no other way be begotten than out of a vehement affection. Then that they may not think, that it is for the sake of power, or honor, or wealth, or any other such like thing, that he desires their affection, he added, "with a jealousy of God." For God also is said to be jealous, not that any should suppose passion, (for the Godhead is impassible,) but that all may know that He doeth all things from no other regard than their sakes over whom He is jealous; not that Himself may gain aught, but that He may save them. Among men indeed jealousy ariseth not from this cause, but for the sake of their own repose; not because the beloved ones sustain outrage, but lest these who love them should be wounded, and be outshone in the good graces, and stand lower in the affections, of the beloved. But here it is not so. "For I care not," he says, "for this, lest I should stand lower in your esteem; but lest I should see you corrupted. For such is God's jealousy; and such is mine also, intense at once and pure." Then there is also this necessary reason; "For I espoused you to one husband, as a pure virgin." "Therefore I am jealous, not for myself, but for him to whom I have espoused you." For the present time is the time of espousal, but the time of the nuptials is another; when they sing, "the Bridegroom hath risen up." Oh what things unheard of! In the world they are virgins before the marriage, but after the marriage no longer. But here it is not so: but even though they be not virgins before this marriage, after the marriage they become virgins. So the whole Church is a virgin. For addressing himself even to all, both husbands and wives, he speaks thus. But let us see what he brought and espoused us with, what kind of nuptial gifts. Not gold, not silver, but the kingdom of heaven. Wherefore also he said, "We are ambassadors on behalf of Christ," and beseeches them, when he was about to receive the Bride. — Homily 23 on 2 Corinthians
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"But I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is toward Christ." "For although the destruction be yours [alone], yet is the sorrow mine as well." And consider his wisdom. For he does not assert, although they were corrupted; and so he showed when he said, "When your obedience is fulfilled," and "I shall bewail many which have sinned already;" but still he does not leave them to get shameless. And therefore he says, "lest at any time." For this neither condemns nor is silent; for neither course were safe, whether to speak out plainly or to conceal perpetually. Therefore he employs this middle form, saying, "lest at any time." For this is the language neither of one that entirely distrusts, nor entirely relies on them, but of one who stands between these two. In this way then he palliated, but by his mention of that history threw them into an indescribable terror, and cuts them off from all forgiveness. For even although the serpent was malignant, and she senseless, yet did none of these things snatch the woman from punishment. "Beware then," he says, "lest such be your fate, and there be naught to screen you. For he too promising greater things, so deceived." Whence it is plain that these too, by boasting and puffing themselves up, deceived. And he does not say, "Lest by any means as Adam was deceived:" but shows that those men are but women who are thus abused, for it is the part of woman to be deceived. And he did not say, "so ye also should be deceived:" but keeping up the metaphor, he says, "so your minds should be corrupted from the simplicity that is toward Christ." "From the simplicity, I say, not from wickedness; neither out of wickedness [is it], nor out of your not believing, but out of simplicity." But, nevertheless, not even under such circumstances are the deceived entitled to forgiveness, as Eve showed. But if this does not entitle to forgiveness, much more will it not do so, when through vain-glory any is so. — Homily 23 on 2 Corinthians
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"For if he that cometh preacheth another Jesus whom we did not preach:" showing hereby that their deceivers were not Corinthians, but persons from some other quarter previously corrupted: wherefore he saith, "he that cometh." "If ye receive a different Spirit, if a different Gospel which ye did not accept, ye do well to bear" with him. What sayest thou? Thou that saidst to the Galatians, "If any preach another Gospel to you than that ye have received, let him be anathema;" dost thou now say, "ye do well to bear" with him? And yet on this account it were meet not to bear with, but to recoil, from them; but if they say the same things, it is meet to bear with them. How then dost thou say, "because they say the same things, it is not meet to bear with them?" for he says, "if they said other things, it were meet to bear with them." Let us then give good heed, for the danger is great, and the precipice deep, if men run past this carelessly; and what is here said giveth an entrance to all the heresies. What then is the sense of these words? Those persons so boasted as if the Apostles taught incompletely, and they were introducing somewhat more than they. For it is probable that with much idle talk, they were bringing in senseless rubbish so as to overlay these doctrines. And therefore he made mention of the serpent and of Eve who was thus deceived by the expectation of acquiring more. And alluding to this in the former Epistle also, he said, "Now ye are become rich, ye have reigned as kings without us;" and again, "we are fools for Christ's sake, but ye are wise in Christ." Since then it was probable that using the wisdom which is without, they talked much idly, what he says is this: that "if these persons said any thing more, and preached a different Christ who ought to have been preached, but we omitted it, ye do well to bear with them." For on this account he added, "whom we did not preach." "But if the chief points of the faith are the same, what have ye the more of them? for whatsoever things they may say, they will say nothing more than what we have said." And observe with what precision he states the case. For he did not say, "if he that cometh saith any thing more;" for they did say something more, haranguing with more authority and with much beauty of language; wherefore he did not say this, but what? [If] "he that cometh preacheth another Jesus," a thing which had no need of that array of words: "or ye receive a different Spirit," (for neither was there need of words in this case;) that is to say, "makes you richer in grace;" or "a different Gospel which ye did not accept," (nor did this again stand in need of words,) "ye do well to bear" with him. — Homily 23 on 2 Corinthians
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"For I reckon that I am not a whit behind the very chiefest Apostles," no longer making comparison of himself with them, but with Peter and the rest. "So that if they know more than I do, [they know more] than they also." And observe how here also he shows modesty. For he did not say, "the Apostles said nothing more than I," but what? "I reckon," so I deem, "that I am not a whit behind the very chiefest Apostles." For since this also appeared to bespeak an inferiority in him, that those having preceded him were of greater name; and more respect was entertained for them, and these persons were intending to foist themselves in; therefore he makes this comparison of himself with them with the dignity that becomes him. Therefore he also mentions them with encomiums, not speaking simply of "the Apostles," but "the very chiefest," meaning Peter and James and John. — Homily 23 on 2 Corinthians
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"But though I be rude in speech, yet am I not in knowledge." For since those that corrupted the Corinthians had the advantage in this, that they were not rude; he mentions this also, showing that he was not ashamed of, but even prided himself upon it. And he said not, "But though I be rude in speech," yet so also are they, for this would have seemed to be accusing them as well as himself, and exalting these: but he overthrows the thing itself, the wisdom from without. And indeed in his former Epistle he contends even vehemently about this thing, saying that it not only contributes nothing to the Preaching, but it even throws a shadow on the glory of the Cross; for he says, "I came not with excellency of speech or of wisdom unto you, lest the cross of Christ should be made void;" and many other things of the same kind; because "in knowledge" they were "rude," which is also the extremest form of rudeness. When therefore it was necessary to institute a comparison in those things which were great, he compares himself with the Apostles: but when to show that which appeared to be a deficiency, he no longer does this, but grapples with the thing itself and shows that it was a superiority. And when indeed no necessity urged him, he says that he is "the least of the Apostles," and not worthy even of the title; but here again when occasion called, he says that he is "not a whit behind the very chiefest Apostles." For he knew that this would most advantage the disciples. Wherefore also he adds, "Nay, in every thing we have made it manifest among all men to you ward." For here again he accuses the false Apostles as "walking in craftiness." And he said this of himself before also, that he did not live after the outward appearance, nor preach "handling the word deceitfully and corrupting it. But those men were one thing and appeared another. But not so he. Wherefore also he every where assumes a high tone, as doing nothing with a view to men's opinion nor concealing aught about himself. As he also said before, "by the manifestation of the truth commending ourselves to every man's conscience," so now again he saith "in every thing we have made it manifest to you." But what does this mean? "We are rude," he said, "and do not conceal it: we receive from some persons and we do not keep it secret. We receive then from you, and we pretend not that we do not receive, as they do when they receive, but we make every thing that we do manifest unto you;" which was the conduct of one that both had exceeding confidence in them, and told them every thing truly. — Homily 23 on 2 Corinthians
2 Coríntios 11:7
"Or did I commit a sin in abasing myself that ye might be exalted?" What he says is this; "I lived in straitness;" for this is the force of "abasing myself." "Can you then lay this to my charge? and do ye therefore lift up yourselves against me, because I abased myself by begging, by enduring straits, by suffering, by hungering, that ye might be exalted?" And how were they exalted by his being in straits? They were more edified and were not offended; which also might [well] be a very great accusation of them and a reproach of their weakness; that it was not possible in any other way to lead them on than by first abasing himself. "Do ye then lay it to my charge that I abased myself? But thereby ye were exalted." For since he said even above that they accused him, for that when present he was lowly, and when absent bold, in defending himself he here strikes them again, saying, "this too was for your sakes." — Homily 23 on 2 Corinthians
2 Coríntios 11:8
"I robbed other churches, taking wages of them that I might minister unto you." Here finally he speaks reproachfully, but his former words prevent these from seeming offensive; for he said, "Bear with me in a little foolishness:" and before all his other achievements makes this his first boast. For this worldly men look to especially, and on this also those his adversaries greatly prided themselves. Therefore it is that he does not first enter on the subject of his perils, nor yet of his miracles, but on this of his contempt of money, because they prided themselves on this; and at the same time he also hints that they were wealthy. But what is to be admired in him is this, that when he was able to say that he was even supported by his own hands, he did not say this; but says that which especially shamed them and yet was no encomium on himself, namely, "I took from others." And he did not say "took," but "robbed," that is, "I stripped them, and made them poor." And what surely is greater, that it was not for superfluities, but for his necessities, for when he says "wages," he means necessary subsistence. And what is more grievous yet, "to minister unto you." We preach to you; and when I ought to be supported by you, I have enjoyed this at others' hands. The accusation is twofold, or rather three-fold; that when both living amongst them and ministering to them, and seeking necessary support, he had others supplying his wants. Great the excess, of the one negligence, of the other in zeal! For these sent to him even when at a great distance, and those did not even support him when amongst them. — Homily 23 on 2 Corinthians
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"And when I was present with you, and was in want, I was not a burden on any man." For he did not say, "ye did not give to me," but, "I did not take," for as yet he spares them. But nevertheless even in the subduedness of his language he covertly strikes them again, for the word, "present," is exceedingly emphatic, and so is "in want." For that they might not say, "what matter then, if you had [enough]?" he added, "and was in want." "I was not a burden" on you. Here again he hits them gently, as making such contributions reluctantly, as feeling them a burden. Then comes the reason also, full of accusation and fraught with jealousy. Wherefore also he introduced it, not in the way of a leading point, but as informing them whence and by whom he was supported, so as to stimulate them again, in an unsuspicious way, as to the point of alms-giving; "For the measure of my want," he says, "the brethren which came from Macedonia supplied." Seest thou how he provokes them again, by bringing forward those that had ministered to him? For inspiring them first with a desire of knowing who these could be, when he said, "I robbed other churches;" he then mentions them also by name; which would incite them also unto almsgiving. For he thus persuades those who had been beaten [by them] in the matter of supporting the Apostle, not to be also beaten in the succor they gave to the poor. And he says this also in his Epistle to the Macedonians themselves, "For in my necessities ye sent unto me once and again, even in the beginning of the Gospel;" which point also was a very great commendation of them, that from the very beginning they shone forth. But observe how everywhere he mentions his "necessity," and no where a superfluity. Now therefore by saying "present," and in "want" he showed that he ought to have been supported by the Corinthians; and by the words, "they supplied the measure of my want," he shows that he did not so much as ask. And he assigns a reason which was not the real one. What then is this? That he had received from others; "for," says he, "the measure of my want those that came supplied." "For this reason," he says, "I was not a burden; not because I had no confidence in you." And yet it is for this latter reason that he so acts, and he shows it in what follows; but does not say it plainly, but throws it into the shade, leaving it to the conscience of his hearers. And he gives proof of it covertly in what follows, by saying, "And in every thing I kept myself from being burdensome, and so will I keep myself." "For think not," says he, "that I say these things that I may receive." Now the words "so will I keep myself," are severer, if he has not even yet confidence in them; but once for all had given up the idea of receiving aught from them. He shows, moreover, that they even considered this to be a burden; wherefore he said, "I have kept myself from being burdensome, and so will I keep myself." He says this in his former Epistle also, "I write not this that it may be so done unto me; for it were good for me rather to die, than that any man should make my glorying void." And here again, "I have kept myself from being burdensome unto you, and so will I keep myself." — Homily 23 on 2 Corinthians
2 Coríntios 11:10
"As the truth of Christ is in me." "Do not think that I therefore have spoken, that I may receive, that I may the rather draw you on: for," saith he, "as the truth is in me, No man shall stop me of this glorying in the regions of Achaia." For that none should think again that he is grieved at this, or that he speaks these things in anger, he even calls the thing a "glorying." And in his former Epistle too he dressed it out in like terms. For so that he may not wound them there either, he says, "What then is my reward? That when I preach the Gospel, I may make the Gospel of Christ without charge." And as he there calls it "reward," so doth he here "glorying," that they may not be excessively ashamed at what he said, as if he were asking and they gave not to him. "For, what, if even ye would give?" saith he, "Yet I do not accept it." And the expression, "shall not stop me," is a metaphor taken from rivers, or from the report, as if running every where, of his receiving nothing. "Ye stop not with your giving this my freedom of speech." But he said not, "ye stop not," which would have been too cutting, but it "no man shall stop me in the regions of Achaia." This again was like giving them a fatal blow, and exceedingly apt to deject and pain them, since they were the only persons he refused [to take from]. "For if he made that his boast, it were meet to make it so every where: but if he only does so among us, perchance this is owing to our weakness." Lest therefore they should so reason and be dejected, see how he corrects this. — Homily 23 on 2 Corinthians
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"Wherefore? because I love you not? God knoweth." Quickly [is it done], and by an easy method. But still, not even so did he rid them of those charges. For he neither said, "ye are not weak," nor yet, "ye are strong;" but, "I love you," which very greatly aggravated the accusation against them. For the not receiving from them, because they felt it an exceeding grievance, was a proof of special love toward them. So he acted in two contrary ways out of love; he both did receive, and did not receive: but this contrariety was on account of the disposition of the givers. And he did not say, "I therefore do not take of you, because I exceedingly love you," for this would have contained an accusation of their weakness and have thrown them into distress; but he turned what he said to another reason. What then is this? — Homily 23 on 2 Corinthians
2 Coríntios 11:12
"That I may cut off occasion from them that desire an occasion; that wherein they glory, they may be found even as we." For since this they sought earnestly, to find some handle against him, it is necessary to remove this also. For this is the one point on which they pique themselves. Therefore that they might not have any advantage whatever, it was necessary to set this right; for in other things they were inferior. For, as I have said, nothing doth so edify worldly people as the receiving nothing from them. Therefore the devil in his craftiness dropped this bait especially, when desirous to injure them in other respects. But it appears to me that this even was in hypocrisy. And therefore he did not say, "wherein they have well done," but what? "wherein they glory;" which also was as jeering at their glorying; for they gloried also of that which they were not. But the man of noble spirit not only ought not to boast of what he has not, but not even of what he possesses; as this blessed saint was wont to do. — Homily 23 on 2 Corinthians
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What sayest thou? they that preach Christ, they that take not money, they that bring not in a different gospel, "false apostles?" 'Yes,' he saith, and for this very reason most of all, because they make pretense of all these things for the purpose of deceiving. "Deceitful workers," for they do work indeed, but pull up what has been planted. For being well aware that otherwise they would not be well received, they take the mask of truth and so enact the drama of error. 'And yet,' saith one, 'they take no money.' That they may take greater things; that they may destroy the soul. Yea rather, even that was a falsehood; and they took money but did it secretly: and he shows this in what follows. And indeed he already hinted this where he said, "that wherein they glory, they may be found even as we:" in what follows, however, he hinted it more plainly, saying, "If a man devour you, if a man take you captive, if a man exalt himself, ye bear with him." But at present he accuses them on another account, saying, "fashioning themselves." They had only a "fashion;" the skin of the sheep was but outside clothing. — Homily 24 on 2 Corinthians
2 Coríntios 11:14-15
"And no marvel; for if even Satan fashioneth himself into an angel of light, is it a great thing if his ministers also fashion themselves as ministers of righteousness?" So that if one ought to marvel, this is what he ought to marvel at, and not at their transformation. For when their teacher dares do any thing, no marvel that the disciples also follow. But what is "an angel of light?" That hath free liberty to speak, that standeth near to God. For there are also angels of darkness; those which be the devil's, those dark and cruel ones. And the devil hath deceived many so, fashioning himself "into," not becoming, "an angel of light." So do also do these bear about them the form of an Apostle, not the power itself, for this they cannot. But nothing is so like the devil as to do things for display. But what is "a ministry of righteousness?" That which we are who preach to you a Gospel having righteousness. For he either means this, or else that they invest themselves with the character of righteous men. How then shall we know them? "By their works," as Christ said. Wherefore he is compelled to place his own good deeds and their wickedness side by side, that the spurious may become evident by the comparison. — Homily 24 on 2 Corinthians
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"Again I say." For he had even already used much preparatory corrective: 'But nevertheless I am not contented with what I have said, but I say yet again,' "Let no man think me foolish." For this was what they did-boasted without a reason.-But observe, I pray you, how often, when about to enter upon his own praises, he checks himself. 'For indeed it is the act of folly,' he says, 'to boast: but I do it, not as playing the fool, but because compelled. But if ye do not believe me, but though ye see there is a necessity will condemn me; not even so will I decline the task.' Seest thou how he showed that there was great necessity for his speaking. For he that shunned not even this suspicion, consider what violent impulsion to speak he must have undergone, how he travailed and was constrained to speak. But, nevertheless, even so he employs this thing with moderation. For he did not say, 'that I may glory.' And when about to do "a little," again he uses yet another deprecatory expression. — Homily 24 on 2 Corinthians
2 Coríntios 11:17
"That which I speak, I speak not after the Lord, but as in foolishness, in this confidence of glorifying." Seest thou how glorying is not "after the Lord?" For He saith, "When ye shall have done all, say, We are unprofitable servants." Howbeit, by itself indeed it is not "after the Lord," but by the intention it becomes so. And therefore he said, "That which I speak," not accusing the motive, but the words. Since his aim is so admirable as to dignify the words also. For as a manslayer, though his action be of those most strictly forbidden, has often been approved from the intention; and as circumcision, although it is not 'after the Lord,' has become so from the intention, so also glorying. And wherefore then does he not use so great strictness of expression? Because he is hastening on to another point, and he freely gratifies even to superfluity those who are desirous to find a handle against him, so that he may say only the things that are profitable; for when said they were enough to extinguish all that suspicion. "But as in foolishness." Before he says, "Would that ye could bear with me in a little foolishness," but now "as in foolishness;" for the farther he proceeds, the more he clears his language. Then that thou mayest not think that he plays the fool on all points, he added, "in this confidence of glorying." In this particular he means. — Homily 24 on 2 Corinthians
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"Seeing that many glory after the flesh, I will glory also." What is, "after the flesh?" Of things external, of high birth, of wealth, of wisdom, of being circumcised, of Hebrew ancestry, of popular renown. And behold wisdom. He sets down those things which he shows to be nothings, and then, folly also. For if to glory in what are really good things be folly, much more is it so [to glory in] those that are nothing. And this is what he calls, "not after the Lord." For it is no advantage to be a Hebrew, or any such like things soever. 'Think not, therefore, that I set these down as a virtue; no; but because those men boast I also am compelled to institute my comparison on these points.' Which he does also in another place, saying, "If any man thinketh that he may trust in the flesh, I more:" and there, it is on their account that trusted in this. Just as if one who was come of an illustrious race but had chosen a philosophic life, should see others priding themselves greatly on being well-born; and being desirous of taking down their vanity, should be compelled to speak of his own distinction; not to adorn himself, but to humble them; so, truly, does Paul also do. — Homily 24 on 2 Corinthians
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"For ye bear with the foolish gladly." 'So that ye are to blame for this, and more than they. For if ye had not borne with them, and so far as it lay in them received damage, I would not have spoken a word; but I do it out of a tender care for your salvation, and in condescension. And behold, how he accompanies even his censure with praise. For having said, "ye bear with the foolish gladly;" he added, "Being wise yourselves." For it was a sign of folly to glory, and on such matters. And yet it behoved to rebuke them, and say, 'Do not bear with the foolish;' he does this, however, at greater advantage. For in that case he would have seemed to rebuke them because he himself was destitute of these advantages; but now having showed himself to be their superior even in these points, and to esteem them to be nothing, he corrects them with greater effect. At present, however, before entering upon his own praises and the comparison, he also reproaches the Corinthians with their great slavishness, because they were extravagantly submissive to them. And observe how he ridicules them. — Homily 24 on 2 Corinthians
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"For ye bear with a man," he says, "if he devour you." How then saidst thou, "that wherein they glory, they may be found even as we?" Seest thou that he shows that they did take of them, and not simply take, but even in excess: for the term "devour" plainly shows this, "If a man bring you into bondage." 'Ye have given away both your money,' he says, 'and your persons, and your freedom. For this is more than taking of you; to be masters not only of your money, but of yourselves also.' And he makes this plain even before, where he says, "If others partake of this right over you, do not we much more?" Then he addeth what is more severe, saying, "If a man exalt himself." 'For neither is your slavery of a moderate sort, nor are your masters gentle, but burdensome and odious.' "If a man smite you on the face." Seest thou again a further stretch of tyranny? He said this, not meaning that they were stricken on the face, but that they spat upon and dishonored them... — Homily 24 on 2 Corinthians
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"I speak by way of disparagement," for ye suffer no whit less than men smitten on the face. What now can be stronger than this? What oppression more bitter than this? when having taken from you both your money and your freedom and your honor, they even so are not gentle towards you nor suffer you to abide in the rank of servants, but have used you more insultingly than any bought slave. "As though we had been weak." The expression is obscure. For since it was a disagreeable subject he therefore so expressed it as to steal away the offensiveness by the obscurity. For what he wishes to say is this. 'For cannot we also do these things? Yes, but we do them not. Wherefore then do ye bear with these men, as though we could not do these things? Surely it were something to impute to you that ye even bear with men who play the fool; but that ye do this, even when they so despise you, plunder you, exalt themselves, smite you, can admit neither of excuse nor any reason at all. For this is a new fashion of deceiving. For men that deceive both give and flatter; but these both deceive, and take and insult you. Whence ye cannot have a shadow of allowance, seeing that ye spit on those that humble themselves for your sakes that ye may be exalted, but admire those who exalt themselves that ye may be humbled. For could not we too do these things? Yes, but we do not wish it, looking to your advantage. For they indeed sacrificing your interests seek their own, but we sacrificing our own interests seek for yours.' Seest thou how in every instance, whilst speaking plainly to them, he also alarms them by what he says. 'For,' he says, 'if it be on this account that ye honor them, because they smite and insult you, we also can do this, enslave, smite, exalt ourselves against you.' — Homily 24 on 2 Corinthians
2 Coríntios 11:21
See him again drawing back and using depreciation and correctives beforehand, although he has already even said many such things: "Would that ye could bear with me in a little foolishness;" and again, "Let no man think me foolish: if ye do, yet as foolish receive me." "That which I speak, I speak not after the Lord, but as in foolishness." "Seeing that many glory after the flesh, I will glory also;" and here again, "Whereinsoever any is bold, (I speak in foolishness) I am bold also." Boldness and folly he calls it to speak aught great of himself, and that though there was a necessity, teaching us even to an excess to avoid any thing of the sort. For if after we have done all, we ought to call ourselves unprofitable; of what forgiveness can he be worthy who, when no reason presses, exalts himself and boasts? Therefore also did the Pharisee meet the fate he did, and even in harbor suffered shipwreck because he struck upon this rock. Therefore also doth Paul, although he sees very ample necessity for it, draw back nevertheless, and keep on observing that such speaking is a mark of foolishness. And then at length he makes the venture, putting forward the plea of necessity. — Homily 25 on 2 Corinthians
2 Coríntios 11:22
"Are they Hebrews? so am I. Are they Israelites? so am I." For it was not all Hebrews that were Israelites, since both the Ammonites and Moabites were Hebrews. Wherefore he added somewhat to clear his nobility of descent. — Homily 25 on 2 Corinthians
2 Coríntios 11:23
"Are they the seed of Abraham? so am I. Are they ministers of Christ. (I speak as one beside himself,) I more." He is not content with his former deprecation, but uses it again here also. "I speak as one beside himself, I more." I am their superior and their better. And indeed he possessed clear proofs of his superiority, but nevertheless even so he terms the thing a folly. And yet if they were false Apostles, he heeded not to have introduced his own superiority by way of comparison, but to have destroyed their claim to "be ministers" at all. Well, he did destroy it, saying, "False Apostles, deceitful workers, fashioning themselves into Apostles of Christ," but now he doth not proceed in that way, for his discourse was about to proceed to strict examination; and no one when an examination is in hand simply asserts; but having first stated the case in the way of comparison, he shows it to be negatived by the facts, a very strong negative. But besides, it is their opinion he gives, not his own assertion, when he says, "Are they ministers of Christ?" And having said, "I more," he proceeds in his comparison, and shows that not by bare assertions, but by furnishing the proof that facts supply, he maintains the impress of the Apostleship. And leaving all his miracles, he begins with his trials; thus saying, "In labors more abundantly, in stripes above measure." This latter is greater than the former; to be both beaten and scourged. "In prisons more abundantly." Here too again is there an increase. "In deaths oft." For, "I die," saith he, "daily." But here, even in reality; 'for I have oft been delivered into mortal dangers.' — Homily 25 on 2 Corinthians
2 Coríntios 11:23
No one else has been granted such a love of the Lord as this blessed spirit. I mean, as though freed from the body and raised on high, so to say, and not considering himself to tread the earth, he delivers himself of all these remarks. You see, desire for God and burning love elevated his thinking from material things to spiritual, from present to future, from visible to unseen. This is what faith is like, after all, and love of God. For proof of his sound attitude, see this man, with his great love for the Lord and his burning desire for him hunted, persecuted, chastised, suffering countless abuses and exclaiming, "In toils more frequently, in scourgings beyond counting, at death's door often; at the Jews' hands I five times received forty lashes bar one; I was thrice beaten with rods; once I was stoned; a day and night I spent adrift at sea, always traveling, at peril from rivers, at peril from false brothers, in toil and hardship"—and while suffering such things he rejoiced and was glad. You see, he was quite convinced that the labors of the present life proved an occasion of great reward for him, and dangers were the source of a crown. After all, if out of love for Rachel Jacob regarded as a few days the period of seven years, much more did this blessed man count it all of no consequence, on fire as he was with love of God and prepared to endure everything for the Christ he loved. Let us too, therefore, I beseech you, be concerned to love Christ. Christ looks for nothing else from you, in fact, Scripture says, than loving him with all your heart and carrying out his commands. — HOMILIES ON GENESIS 55
2 Coríntios 11:24
"Of the Jews five times received I forty stripes save one." Why, "save one?" There was an ancient law that he who had received more than the forty should be held disgraced amongst them. Lest then the vehemence and impetuosity of the executioner by inflicting more than the number should cause a man to be disgraced, they decreed that they should be inflicted, "save one," that even if the executioner should exceed, he might not overpass the forty, but remaining within the prescribed number might not bring degradation on him that was scourged. — Homily 25 on 2 Corinthians
2 Coríntios 11:25
"Thrice was I beaten with rods once was I stoned, thrice I suffered shipwreck." And what has this to do with the Gospel? Because he went forth on long journeys; and those by sea. "A night and a day I have been in the deep." Some say this means out on the open sea, others, swimming upon it, which is also the truer interpretation. There is nothing wonderful, at least, about the former, nor would he have placed it as greater than his shipwrecks. — Homily 25 on 2 Corinthians
2 Coríntios 11:26
"In perils of rivers." For he was compelled also to cross rivers. "In perils of robbers, in perils in the city, in perils in the wilderness." 'Everywhere were contests set before me, in places, in countries, in cities, in deserts.' "In perils from the Gentiles, in perils amongst false brethren." Behold another kind of warfare. For not only did such as were enemies strike at him, but those also who played the hypocrite; and he had need of much firmness, much prudence. — Homily 25 on 2 Corinthians
2 Coríntios 11:27
Was Paul in poverty or in wealth? did he suffer hunger, or did he not? You may hear himself saying, "In hunger and thirst." Did the prophets suffer hunger, or did they not? They too had a hard time of it. "Again, you fetch up Paul to me, again the prophets, some ten or twenty men." But whence shall I bring examples? "Show me from the many some who bear ills nobly." But the rare is ever such: however, if you will, let us examine the matter as it is in itself. — Homily on Acts 51
2 Coríntios 11:27
"In labor and travail." Perils succeed to labors, labors to perils, one upon other and unintermitted, and allowed him not to take breath even for a little. — Homily 25 on 2 Corinthians
2 Coríntios 11:28
"In journeyings often, in hunger and thirst and nakedness, besides those things that are without." What is left out is more than what is enumerated. Yea rather, one cannot count the number of those even which are enumerated; for he has not set them down specifically, but has mentioned those the number of which was small and easily comprehended, saying, "thrice" and "thrice," and [again] "once;" but of the others he does not mention the number because he had endured them often. And he recounts not their results as that he had converted so many and so many, but only what he suffered on behalf of the Preaching; at once out of modesty, and as showing that even should nothing have been gained but labor, even so his title to wages has been fulfilled. "That which presseth upon me daily." The tumults, the disturbances, the assaults of mobs, onsets of cities. For the Jews waged war against this man most of all because he most of all confounded them, and his changing sides all at once was the greatest refutation of their madness. And there breathed a mighty war against him, from his own people, from strangers, from false brethren; and every where were billows and precipices, in the inhabited world, in the uninhabited, by land, by sea, without, within. And he had not even a full supply of necessary food, nor even of thin clothing, but the champion of the world wrestled in nakedness and fought in hunger; so far was he from enriching himself. Yet he murmured not, but was grateful for these things to the Judge of the combat. "Anxiety for all the Churches." This was the chief thing of all, that his soul too was distracted, and his thoughts divided. For even if nothing from without had assailed him; yet the war within was enough, those waves on waves, that sleet of cares, that war of thoughts. For if one that hath charge of but a single house, and hath servants and superintendents and stewards, often cannot take breath for cares, though there be none that molests him: he that hath the care not of a single house, but of cities and peoples and nations and of the whole world; and in respect to such great concerns, and with so many spitefully entreating him, and single-handed, and suffering so many things, and so tenderly concerned as not even a father is for his children-consider what he endured. For that thou mayest not say, What if he was anxious, yet the anxiety was slight, he added further the intensity of the care. — Homily 25 on 2 Corinthians
2 Coríntios 11:29
What wonderful affection in a pastor! Others' falls, he is saying, accentuate my grief, others' obstacles inflame the fire of my suffering. Let all those entrusted with the leadership of rational sheep imitate this and not prove inferior to the shepherd who for many years cares for irrational sheep. In that case no harm ensues even if some negligence occurs, but in our case if only one rational sheep is lost or falls to predators, the loss is extreme; the harm, terrible; the punishment, unspeakable. After all, if our Lord did not forbear to pour out his own blood for him, what excuse would such a person deserve for allowing himself to neglect the one so esteemed by the Lord and not making every effort on his part to care for the sheep? — HOMILIES ON GENESIS 57
2 Coríntios 11:29
"Who is weak, and I am not weak?" He did not say, 'and I share not in his dejection?' but, 'so am I troubled and disturbed, as though I myself were laboring under that very affection, that very infirmity.' "Who is made to stumble, and I burn not?" See, again, how he places before us the excess of his grief by calling it "burning." 'I am on fire,' 'I am in a flame,' he says, which is surely greater than any thing he has said. For those other things, although violent, yet both pass quickly by, and brought with them that pleasure which is unfading; but this was what afflicted and straightened him, and pierced his mind through and through; the suffering such things for each one of the weak, whosoever he might be. For he did not feel pained for the greater sort only and despise the lesser, but counted even the abject amongst his familiar friends. Wherefore also he said, "who is weak?" whosoever he may be; and as though he were himself the Church throughout the world, so was he distressed for every member. — Homily 25 on 2 Corinthians
2 Coríntios 11:30
"If I must needs glory, I will glory of the things which concern my weakness." Seest thou that he no where glorieth of miracles, but of his persecutions and his trials? For this is meant by "weaknesses." And he shows that his warfare was of a diversified character. For both the Jews warred upon him, and the Gentiles stood against him, and the false brethren fought with him, and brethren caused him sorrow, through their weakness and by taking offense:-on every side he found trouble and disturbance, from friends and from strangers. This is the especial mark of an Apostle, by these things is the Gospel woven. — Homily 25 on 2 Corinthians
2 Coríntios 11:31-32
"The God and Father of the Lord Jesus knoweth that I lie not. The Governor under Aretas the king guarded the city of the Damascenes, desiring to apprehend me." What can be the reason that he here strongly confirms and gives assurance of [his truth], seeing he did not so in respect to any of the former things? Because, perhaps, this was of older date and not so well known; whilst of those other facts, his care for the churches, and all the rest, they were themselves cognisant. See then how great the war [against him] was, since on his account the city was "guarded." And when I say this of the war, I say it of the zeal of Paul; for except this had breathed intensely, it had not kindled the governor to so great madness. These things are the part of an apostolic soul, to suffer so great things and yet in nothing to veer about, but to bear nobly whatever befalls; yet not to go out to meet dangers, nor to rush upon them. — Homily 25 on 2 Corinthians
2 Coríntios 11:33
See for instance here, how he was content to evade the siege, by being "let down through a window in a basket." For though he were even desirous "to depart hence;" still nevertheless he also passionately affected the salvation of men. And therefore he ofttimes had recourse even to such devices as these, preserving himself for the Preaching; and he refused not to use even human contrivances when the occasion called for them; so sober and watchful was he. For in cases where evils were inevitable, he needed only grace; but where the trial was of a measured character, he devises many things of himself even, here again ascribing the whole to God. And just as a spark of unquenchable fire, if it fell into the sea, would be merged as many waves swept over it, yet would again rise shining to the surface; even so surely the blessed Paul also would now be overwhelmed by perils, and now again, having dived through them, would come up more radiant, overcoming by suffering evil. — Homily 25 on 2 Corinthians