Homilies on Second Corinthians

“As also ye did acknowledge us in part.”

For your knowledge of us, he says, is not from hearsay but from actual experience. The words “in part” he added from humility. For this is his wont, when necessity constrains him to say any highsounding thing, (for he never does so otherwise,) as desiring quickly to repress again the elation arising from what he had said.

“And I hope you will acknowledge even to the end.”

2. Do you see again how from the past he draws pledges for the future; and not from the past only, but also from the power of God? For he affirmed not absolutely, but cast the whole upon God and his hope in Him.

“That we are your glorying, even as you also are our's, in the day of our Lord Jesus Christ.”

Here he cuts at the root of the envy that his speech might occasion, by making them sharers and partners in the glory of his good works. 'For these stick not with us, but pass over unto you also, and again from you to us.' For seeing he had extolled himself, and produced proof of the past and given security for the future; lest his hearers should reflect on him for talking proudly, or, as I have said, be hurried to enviousness, he makes the rejoicing a common one and declares that this crown of praises is theirs. For if, he says, we have shown ourselves to be such, our praise is your glory: even as when you also are approved, we rejoice and leap for joy and are crowned. Here also again he displays his great humility by what he says. For he so levels his expressions, not as a master discoursing to disciples, but as a disciple unto fellow disciples of his own rank. And observe how he lifts them on high and fills them with philosophy, sending them on to That Day. For, he says, tell me not of the present things, that is, the reproaches, the revilings, the scoffings of the many, for the things here are no great matter, neither the good nor the painful; nor the scoffings nor the praises which come from men: but remember, I pray, that day of fear and shuddering in the which all things are revealed. For then both we shall glory in you, and you in us; when you shall be seen to have such teachers, who teach no doctrine of men nor live in wickedness nor give [men] any handle; and we to have such disciples, neither affected after the manner of men nor shaken, but taking all things with readiness of mind, and unseduced by sophistries from what side soever. For this is plain even now to those that have understanding, but then to all. So that even if we are afflicted now, we have this, and that no light, consolation which the conscience affords now, and the manifestation itself then. For now indeed our conscience knows that we do all things by the grace of God, as you also know and shall know: but then, all men as well will learn both our doings and yours: and shall behold us glorified through each other. For that he may not appear himself alone to derive lustre from this glorying, he gives to them also a cause of boasting, and leads them away from their present distresses. And as he did in respect to the consolation when he said, “We are comforted for your sakes,” so he does here also, saying, 'we glory on your account, as you also on ours,' every where making them partakers of every thing, of his comfort, his sufferings, his preservation. For this his preservation he ascribes to their prayers. “For God delivered us,” he says, “ye helping together by prayer.” In like manner also he makes the gloryings common. For as in that place he says, “Knowing that as you are partakers of the sufferings, so also of the consolation:” so here too, “we are your glorying, as you also are ours.”