Homilies on Second Corinthians

“As sorrowful, yet always rejoicing.”

For by those that are without, indeed, we are suspected of being in despair; but we give no heed to them; yea, we have our pleasure at the full. And he said not “rejoicing” only, but added also its perpetuity, for he says “alway rejoicing.” What then can come up to this life? Wherein, although dangers so great assault, the joy becomes greater.

“As poor, yet making many rich.”

Some indeed affirm that the spiritual riches are spoken of here; but I would say that the carnal are so too; for they were rich in these also, having, after a new kind of manner, the houses of all opened to them. And this too he signified by what follows, saying,

“As having nothing, and yet possessing all things.”

And how can this be? Yea rather, how can the opposite be? For he that possesses many things has nothing; and he that has nothing possesses the goods of all. And not here only, but also in the other points, contraries were produced by their contraries. But if you marvel how it is possible for one that has nothing to have all things, let us bring forth this man himself into the midst, who commanded the world and was lord not only of their substance, but of their very eyes even. “If possible,” he says, “ye would have plucked out your eyes, and have given them to me.”

Now these things he says, to instruct us not to be disturbed at the opinions of the many, though they call us deceivers, though they know us not, though they count us condemned, and appointed unto death, to be in sorrow, to be in poverty, to have nothing, to be (us, who are in cheerfulness) desponding: because that the sun even is not clear to the blind, nor the pleasure of the sane intelligible to the mad. For the faithful only are right judges of these matters, and are not pleased and pained at the same things as other people. For if any one who knew nothing of the games were to see a boxer, having wounds upon him and wearing a crown; he would think him in pain on account of the wounds, not understanding the pleasure the crown would give him. And these therefore, because they know what we suffer but do not know for what we suffer them, naturally suspect that there is nought besides these; for they see indeed the wrestling and the dangers, but not the prizes and the crowns and the subject of the contest. What then were the “all things” which Paul possessed, when he said, “As having nothing, and yet possessing all things?” Things temporal, things spiritual. For he whom the cities received as an angel, for whom they would have plucked out their own eyes and have given them to him, he for whom they laid down their own necks, how had he not all things that were theirs? But if you desire to see the spiritual also, you will find him in these things also especially rich. For he that was so dear to the King of all as even to share in unspeakable things with the Lord of the angels, how was not he more opulent than all men, and had all things? Devils had not else been so subject to him, suffering and disease had not so fled away.

5. And let us therefore, when we suffer anything for Christ's sake, not merely bear it nobly but also rejoice. If we fast, let us leap for joy as if enjoying luxury; if we be insulted, let us dance as if praised; if we spend, let us feel as if gaining; if we bestow on the poor, let us count ourselves to receive: for he that gives not thus will not give readily. When then you have a mind to scatter abroad, look not at this only in almsgiving, but also in every kind of virtue, compute not alone the severity of the toils, but also the sweetness of the prizes; and before all the subjects of this wrestling, our Lord Jesus; and you will readily enter upon the contest, and wilt live the whole time in pleasure. For nothing is wont so to cause pleasure as a good conscience.

Therefore Paul indeed, though wounded every day, rejoiced and exulted; but the men of this day, although they endure not a shadow even of what he did, grieve and make lamentations from no other cause than that they have not a mind full of heavenly philosophy. For, tell me, wherefore the lamentation? Because you are poor, and in want of necessaries? Surely for this you ought rather to make lamentation, [not] because you weep, not because you are poor, but because you are mean-spirited; not because you have not money, but because you prize money so highly. Paul died daily, yet wept not but even rejoiced; he fought with continual hunger, yet grieved not but even gloried in it. And do you, because you have not all the year's provisions stored up, grieve and beat yourself? 'Yes,' he replies, 'for he had to care only for his own needs, while I have besides to care for servants, and children, and wife.' Rather, he alone had not to care for his own needs, but for the whole world's. And thou indeed [hast to care] for one household, but he for those so many poor at Jerusalem, for those in Macedonia, for those everywhere in poverty, for those who give to them no less than for those who receive. For his care for the world was of a twofold nature, both that they might not be destitute of necessaries, and that they might be rich in spiritual things. And your famishing children distress not you so much as all the concerns of the faithful did him. Why do I say, of the faithful? For neither was he free from care for the unfaithful, but was so eaten up with it that he wished even to become accursed for their sakes; but thou, were a famine to rage ten thousand times over, wouldest never choose to die for any whomsoever. And thou indeed carest for one woman, but he for the Churches throughout the world. For he says, “My anxiety for all the Churches.” How long then, O man, do you trifle, comparing yourself with Paul; and will not cease from this your much meanness of spirit? For it behooves to weep, not when we are in poverty but when we sin; for this is worthy of lamentations, as all the other things are of ridicule even. 'But,' he says, 'this is not all that grieves me; but that also such an one is in power, while I am unhonored and outcast.' And what is this? For the blessed Paul too appeared to the many to be unhonored and an outcast. 'But,' says he, 'he was Paul.' Plainly then not the nature of the things, but your feebleness of spirit causes your desponding. Lament not therefore your poverty, but yourself who art so minded, yea rather, lament not yourself, but reform you; and seek not for money, but pursue that which makes men of more cheerful countenance than thousands of money, philosophy and virtue. For where indeed these are, there is no harm in poverty; and where these are not there is no good in money. For tell me, what good is it when men are rich indeed, but have beggarly souls? Thou dost not bewail yourself, so much as that rich man himself, because he has not the wealth of all. And if he does not weep as you do, yet lay open his conscience, and you will see his wailings and lamentations.