Homilies on Second Corinthians

“Who delivered us out of so great deaths.”

He said not, “from so great dangers,” at once showing the insupportable severity of the trials, and confirming the doctrine I have mentioned. For whereas the Resurrection was a thing future, he shows that it happens every day: for when [God] lifts up again a man who is despaired of and has been brought to the very gates of Hades, He shows none other thing than a resurrection, snatching out of the very jaws of death him that had fallen into them: whence in the case of those despaired of and then restored either out of grievous sickness or insupportable trials, it is an ordinary way of speaking to say, We have seen a resurrection of the dead in his case.

“And we have set our hope that He will also still deliver us; ye also helping together on our behalf by your supplication, that for the gift bestowed upon us by the means of many, thanks may be given by many persons on our behalf.”

Since the words, “that we should not trust in ourselves,” might seem to be a common charge and an accusation that pointed to some among them; he softens again what he said, by calling their prayers a great protection and at the same time showing that [this] our life must be throughout a scene of conflict. For in those words, “And we have set our hope that He will also still deliver us,” he predicts a future sleet of many trials: but still no where anything of being forsaken, but of succor again and support. Then, lest on hearing that they were to be continually in perils they should be cast down, he showed before the use of perils; for instance, “that we should not trust in ourselves;” that is, that he may keep us in continual humility, and that their salvation may be wrought; and many other uses besides; the being partakers with Christ; (“for,” says he, “the sufferings of Christ abound in us;”) the suffering for the faithful; (“for,” says he, “whether we be afflicted, it is for your comfort and salvation;”) the superior lustre this last (i.e., their salvation) should shine with; “which,” says he, “works” [in you] “in the patient enduring of the same sufferings;” their being made hardy; and besides all these, that of seeing the resurrection vividly portrayed before their eyes: for, “He has delivered us out of so great death;” being of an earnest mind and ever looking unto Him, “for,” says he, “we have set our hope that he will deliver” us; its rivetting them to prayers, for he says, “ye also helping together on our behalf by your supplication.” Thus having shown the gain of affliction and then having made them energetic: he anoints once more their spirits [for the combat], and animates them to virtue by witnessing great things of their prayers, for that to these God had granted Paul; as he says, “You helping together on our behalf by prayer.” But what is this: “That for the gift bestowed upon us by means of many, thanks may be given by many on our behalf? He delivered us from those deaths,” says he, “ye also helping together by prayer;” that is, praying all of you for us. For “the gift bestowed upon us,” that is, our being saved, He was pleased to grant to you all, in order that many persons might give Him thanks, because that many also received the boon.

5. And this he said, at once to stir them up to prayer for others, and to accustom them always to give thanks to God for whatever befalls others, showing that He too wills this exceedingly. For they that are careful to do both these for others, will much more for themselves show an example of both. And besides this, he both teaches them humility and leads on to more fervent love. For if he who was so high above them owns himself to have been saved by their prayers: and that to their prayers himself had been granted as a boon of God, think what their modesty and disposition ought to have been. And observe, I pray you, this also; that even if God does any thing in mercy, yet prayer does mightily contribute thereunto. For at the first he attributed his salvation to His mercies; for “The God of mercies,” he says, Himself “delivered us,” but here to the prayers also. For on him too that owed the ten thousand talents He had mercy after that he fell at His feet; although it is written, that “being moved with compassion, He loosed him.” And again to the “woman of Canaan,” it was after that long attendance and importunity of hers, that He finally granted the healing of her daughter, even though of His mercy He healed her. Hereby then we learn that even though we are to receive mercy, we must first make ourselves worthy of the mercy; for though there be mercy, yet it seeks out those that are worthy. It will not come upon all without distinction; those even who have no feeling; for He says, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” Observe at least what he says here, “You also helping together by prayer.” He has neither ascribed the whole of the good work to them lest he should lift them up, nor yet deprived them of all share whatever in it, in order to encourage them and animate their zeal, and bring them together one to another. Whence also he said, “He also granted to you my safety.” For ofttimes also God is abashed by a multitude praying with one mind and mouth. Whence also He said to the prophet, “And shall not I spare this city wherein dwell more than six score thousand persons?” Then lest you think He respects the multitude only, He says, “Though the number of Israel be as the sand of the sea, a remnant shall be saved.” How then saved He the Ninevites? Because in their case, there was not only a multitude, but a multitude and virtue too. For each one “turned from” his “evil way.” And besides, when He saved them, He said that they discerned not “between their right hand and their left hand:” whence it is plain that even before, they sinned more out of simpleness than of wickedness: it is plain too from their being converted, as they were, by hearing a few words. But if their being six score thousand were of itself enough to save them, what hindered even before this that they should be saved? And why says He not to the Prophet, And shall I not spare this city which so turns itself? But brings forward the score thousands. He produces this also as a reason over and above. For that they had turned was known to the prophet, but he knew not either their numbers or their simpleness. So by every possible consideration he is desirous to soften them. For even greatness of number has power, when there is virtue withal. And truly the Scripture elsewhere also shows this plainly, where it says, “But prayer was made earnestly of the Church unto God for him:” and so great power had it, even when the doors were shut and chains lay on him and keepers were sleeping by on either side, that it led the Apostle forth and delivered him from them all. But as where there is virtue, greatness of number has mighty power; so where wickedness is, it profits nothing. For the Israelites of whom He says that the number of them was as the sand of the sea, perished every one, and those too in the days of Noe were both many, yea, numberless; and yet this profited them nothing. For greatness of number has no power of itself, but only as an adjunct.