Inattention during the prayers inexcusable.

33

2

πιστῶν

the time of the faithful. Hence all is perverted; hence all 2 COR. I. 10,11. is utterly lost for at the very time when we ought most to propitiate God, we go away having provoked Him. So again in [the prayers of] the faithful', we are bidden toirì tăv approach the God that loveth men, for Bishops, for Priests, for Kings, for those in authority, for earth and sea, for temperature of seasons, for the whole world. When then 2 ¿zig ἀέρων we who ought to have such confidence [toward God] as to pray for others, are scarce awake even whilst praying for ourselves, how can we excuse ourselves? how find pardon? Wherefore I beseech you, that laying all this to heart, ye would know the time of prayer, and be lifted up and disengaged from earth, and touch the vault itself of heaven; so that we may have power to make God propitious, and obtain the good things promised, whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ; with Whom unto the Father, together with the Holy Ghost, be glory, might, honour, now and for ever, and world without end. Amen.

D

A good conscience brings comfort in affliction.

HOMILY III.

5

tles.

3 οίκοθεν.

ver. 5.

2 COR. i. 12.

For our rejoicing is this, the testimony of our conscience, that in simplicity and sincerity, not in fleshly wisdom, but in the grace of God, we have had our conversation in the world.

And

HERE again he openeth to us yet another ground of comfort, and that not small, yea rather, exceeding great, and well Bar fitted to upraise a mind sinking' under perils. For seeing ζομίνην. he had said, God comforted us', and, God delivered us, and had ascribed all to His mercies and their prayers, lest he should thus make the hearer supine, presuming on God's mercy only and the prayers of others, he sheweth that they 2i.e. the themselves had contributed not a little of their own. Apos- indeed he shewed as much even before, when he said, For as the sufferings of Christ abound [in us,] so our consolation also aboundeth. But here he is speaking of a certain other Dixso good work, properly their own', besides. What then is this? xariga That, saith he, in a conscience pure and without guile, we have our conversation every where in the world: and this availeth not a little to our encouragement and comfort; yea, rather, not to comfort merely, but even unto somewhat else far greater than comfort, even to our rejoicing. And this he said, teaching them too not to sink down in their gium afflictions; but, if so be they have a pure conscience, even to glory therein, and at the same time quietly though gently

μα.

καθαπτο όμενος.

a The rec. text has inginig to. Chrysostom omits θεοῦ.

b The clause "God comforted us,"

is inserted by Mr. Field on the authority

of two ancient MSS.

I. 12.

Paul rejoiced in other things than the false Apostles. 35 hitting at the false Apostles. And as in the former Epistle 2 COR. he saith, Christ sent me to preach the Gospel, not with 1 Cor. wisdom of words, lest the Cross of Christ should be made of 1, 17. none effect: and, that your faith should not stand in the ib. 2,5. wisdom of men, but in the power of God; so here also, Not in wisdom, but in the grace of Christ.

παίδευσιν

And he hinted also something besides, by employing the words, not with wisdom, that is, not with deceit,' here too striking at the heathen discipline'. For our rejoicing, saith 1v iku he, is this, the testimony of our conscience; that is, our aidsven conscience not having whereof to condemn us, as if for evil doings we were persecuted. For though we suffer countless horrors, though from every quarter we be shot at, and in peril, it is enough for our comfort, yea rather not only for comfort, but even for our crowning, that our conscience is pure, and testifieth unto us that for no evil-doing, but for that which is well-pleasing to God, we thus suffer; for virtue's sake, for heavenly wisdom's, for the salvation of the many. Now that previous consolation was from God: but this was contributed by themselves, and from the purity of their life. Wherefore also he calls it their rejoicing, be- 2 Or cause it was the achievement of their own virtue. then is this rejoicing, and what doth our conscience testify unto us? That in sincerity, that is to say, having no deceitful thing, no hypocrisy, no dissimulation, no flattery, no ambush or guile, nor any other such thing, but in all frankness, in simplicity, in truth, in a pure and unmalicious spirit, in a guileless mind, having nothing concealed, no inly rankling sore. Not with fleshly wisdom; that is, not with evil 3¿woúdov. artifice, nor with wickedness, nor with cleverness of words, nor with webs of sophistries, for this he meaneth by 'fleshly wisdom' and that, whereupon they greatly prided them- i. e. the selves, he disclaims and thrusts aside: shewing very super- Apostles abundantly that this is no worthy ground for glorying: and six xthat not only he doth not seek it, but even rejecteth and is o ashamed of it.

5

What

But in the grace of God we have had our conversation in the world.

What is, in the grace of God? Displaying the wisdom, that is from Him, the power from Him given unto us, by

"boast"

καύχησις

false

περιόντος

1

36 The Corinthians witnesses to the truth of Paul's words.

HOMIL. the signs wrought, by overcoming sages, rhetoricians, philosophers, kings, populaces, unlearned as we are, and bringing with us nothing of the wisdom that is without. No ordinary comfort and rejoicing, however, was this, to be conscious to themselves that it was not men's power they had used; but that by Divine grace they had achieved all success. [In the world.] So not in Corinth only, but also in every part of the world.

And more abundantly to you-ward. What more abundantly to you-ward? In the grace of God we have had our conversation. For we shewed both signs and wonders angi amongst you, and greater strictness', and a life unblameable; for he calls these too the grace of God, ascribing his own good works also unto it. For in Corinth he even outleapt the goal2, making the Gospel without charge, because he spared their weakness.

2 rà

σκάμ ματα

ὑπερίβη.

Ver. 13. For we write none other things unto you, than what ye read, or acknowledge.

For, since he spoke great things of himself, and seemed to be bearing witness of himself, an odious thing, he again appeals to them as witnesses of what he says. For, he saith, let no one think that what I say is a boastful flourish of writing; for we declare unto you what ye yourselves know; and that we lie not, ye more than all others can bear us witness. For, when ye read, ye acknowledge, that what ye are conscious of our performing in our actions, this we say also in our writings, and your testimony doth not contradict our epistles; but the knowledge which ye had before of us is in harmony with your reading.

Ver. 14. As also ye have acknowledged us in part.

For your knowledge of us, he saith, is not from hearsay, but from actual experience. The words in part he added, from humility. For this is his wont, when necessity constraineth him to say any highsounding thing, (for he never doth so otherwise,) as desiring quickly to repress again the 3urría-elation arising from what he had said.

λων τὸν

ὄγκον.

(2.)

3

And I trust ye shall acknowledge even to the end.

[2.] Seest thou again how from the past he draws pledges

These words are not found in the
MSS, though the commentary seems to

require them. If they are omitted, there is no stop.

37

He sends their thoughts on to the judgment day. for the future; and not from the past only, but also from the 2 COR. power of God? For he affirmed not absolutely, but cast the whole upon God, and his trust in Him.

I.13,14.

That we are your rejoicing, even as ye also are ours, in R.T.om. the day of our Lord Jesus Christ.

1

'our' and

'Christ.'

Here he cuts at the root' of the envy, that his speech1irriumight 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 future2; lest his hearers should yγυήσατο. 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 shewn ourselves to be such ones, our praise is your glory: even as when ye also are approved, we -rejoice and leap for joy, and are crowned. Here also again he discovers 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 saith, 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 their good things, nor their 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 ye in us; when ye 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 sophistries3 from what3undaside soever. For this is plain even now to those that have understanding, but then to all. So that even if we are γιζομί afflicted now, we have this, and that no light, consolation, which the conscience affordeth now, and the manifestation itself then. For now indeed our conscience knoweth that we do all things by the grace of God, as ye also know, and shall know: but then, all men as well, will learn both our

παραλο

τους.