Homilies on Second Corinthians

“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 does 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, as the patriarch Abraham did, saying, “But I am earth and ashes.” For since he had no sins to speak of, but shone with good works; having run about in every direction and found no very great handle against himself, he betakes himself to his nature; and since the name of “earth” is in some way or other one of dignity, he added to it that of “ashes.” Wherefore also another says, “Why is earth and ashes proud?”

7. For tell me not of the bloom of the countenance, nor of the uplifted neck, nor of the mantle, and the horse, and the followers; but reflect where all these things do end, and put that to them. But and if you tell me of what appears to the eye, I too will tell you of things in pictures, brighter far than these. But as we do not admire those for their appearance, as seeing what their nature is, that all is clay; so therefore let us not these either, for these too are but clay. Yea rather, even before they are dissolved and become dust, show me this uplifted [neck] a prey to fever and gasping out life; and then will I discourse with you and will ask, What has become of all that profuse ornament? Whither has that crowd of flatterers vanished, that attendance of slaves, that abundance of wealth and possessions? What wind has visited and blown all away? Nay, even stretched upon the bier, he bears the tokens of that wealth and that pride; a splendid garment thrown over him, poor and rich following him forth, the assembled crowds breathing words of good omen. Surely this also is a very mockery; howbeit even this besides is presently proved naught, like a blossom that perishes. For when we have passed over the threshold of the city gates, and after having delivered over the body to the worms, return, I will ask you again, where is that vast crowd gone to? What has become of the clamor and uproar? Where are the torches? Where the bands of women? Are not these things, then, a dream? And what too has become of the shouts? Where are those many lips that cried, and bade him 'be of good cheer, for no man is immortal?' These things ought not now to be said to one that hears not, but when he made prey of others, when he was overreaching, then with a slight change should it have been said to him, 'Be not of good cheer, no man is immortal; hold in your madness, extinguish your lust;' but 'Be of good cheer' is for the injured party. For to chant such things over this man now, is but like men exulting over him and speaking irony; for he ought not for this now to be of good cheer, but to fear and tremble.

And if even this advice is now of no use to him since he has run his course, yet at least let those of the rich who labor under the same disease, and follow him to the tomb, hear it. For although beforehand through the intoxication of wealth, they have no such thing in mind, yet at that season when the sight of him that is laid out even confirms what is said, let them be sober, let them be instructed: reflecting that yet a little while and they will come that shall bear them away to that fearful account, and to suffer the penalty of their acts of rapacity and extortion. 'And what is this to the poor?' says one. Why, to many this also is a satisfaction, to see him that has wronged them punished. 'But to us it is no satisfaction, but the escaping suffering ourselves.' I praise you exceedingly and approve of you in that you exult not over the calamities of others, but seek only your own safety. Come then, I will ensure you this also. For if we suffer evil at the hands of men, we cut off no small part of our debt by bearing what is done to us nobly. We receive therefore no injury; for God reckons the ill-treatment towards our debt, not according to the principle of justice but of His loving-kindness; and because He succored not him that suffered evil. 'Whence does this appear?' says one. The Jews once suffered evil at the hand of the Babylonians; and God did not prevent it: but they were carried away, children and women; yet afterwards did this captivity become a consolation to them in respect of their sins. Therefore He says to Isaiah, “Comfort ye, comfort ye My people, you priests: speak unto the heart of Jerusalem, for she has received of the Lord's hand double for sins.” And again; “Grant us peace, for You have repaid us every thing.” And David says; “Behold mine enemies, for they are multiplied; and forgive all my sins.” And when he bore with Shimei cursing him, he said, “Let him alone, that the Lord may see my abasement, and requite me good for this day.” For when He aids us not when we suffer wrong, then most of all are we advantaged; for He sets it to the account of our sins, if we bear it thankfully.