V.

78 To pray for our enemies, and so obtain forgiveness.

HOMIL. and if we have, let us pray for him; that we too having obtained forgiveness of the sins we have committed, may stand with boldness at the tribunal of Christ; to Whom be glory for ever.

Amen.

Ben. Ed.' to Whom be glory, power, and honour, now and ever, and world without end. Amen.'

Objection arising from his glorying in tribulation. 79

HOMILY VI.

2 COR. iii. 1.

Do we begin again to commend ourselves? or need we, as some, epistles of commendation to you, or letters of commendation from you?

16. 17.

HE anticipates and hath put himself an objection, which others would have urged against him,' Thou vauntest thyself;' and this though he had before employed so strong a corrective in the expressions, Who is sufficient for these things ? 2 Cor. 2, and, of sincerity. . . speak we. Howbeit he is not satisfied with these. For such is his character. From appearing to say any thing great of himself he is far removed, and avoids it even to great superfluity and excess. And mark, I pray thee, by this instance also, the abundance of his wisdom. For a thing of woeful aspect, I mean tribulations, he so much exalted, and shewed to be so bright and lustrous, that out of what he said the present objection rose up against him. And he does so also towards the end. For after having enumerated numberless perils, insults, straits, necessities, and as many such like things as be, he added, We commend 2 Cor. 5, not ourselves, but give you occasion to glory. And he expresses this again with vehemence in that place, and with more of encouragement. For here the words are those of love, Need we, as some, epistles of commendation? but there what he says is full of a kind of pride even, necessarily and properly so, of pride, I say, and anger. For we commend not ourselves again, saith he, but give 2 Cor. 5, you occasion to glory; and, Again, think ye that we

12.

12.

ib. 12,

19. 20.

1

VI.

80 Yet what need to commend himself to them, his Epistle?

HOMIL.excuse ourselves unto you, for we speak before God in Christ. For I fear lest when I come I shall not find you such as I would, and that I shall be found unto you such as ye would not. For to prevent all appearance of a wish to flatter, as though he desired honour from them, he speaketh thus, I fear lest when I come I shall not find you such as I would, and that I shall be found unto you such as ye would not. This however comes after many accusations "; but in the beginning he speaketh not so, but more gently. And what is it he saith? He spoke of his trials and his 1 perils, and that every where he is conducted as in procession' by God in Christ, and that the whole world knoweth of these triumphs. Since then he has uttered great things of himself, he urges this objection against himself, Do we begin again to commend ourselves? Now what he saith is this: Perchance some one will object against us, 'What is this, O Paul? Sayest thou these things of thyself, and exaltest thyself? To do away then with this suspicion, he saith, We desire not this, that is, to boast and exalt ourselves; yea, so far are we from needing epistles of commendation to you, that ye are to us instead of an epistle. For, saith he, Ver. 2. Ye are our epistle.

πεύεται

9, 2.

What means this, ye are? 'Did we need to be commended to others, we should have produced you before them instead of an epistle.' And this he said in the former 1 Cor. Epistle. For the seal of mine Apostleship are ye. But he doth not here say it in this manner, but in irony, so as to make his question, Do we need epistles of commendation ? more cutting. And in allusion to the false apostles, he added, as some, [epistles of commendation] to you, or letters of commendation from you, to others. Then because what he had said was severe, he softens it, by adding, Ye are our epistle, written in our hearts, known of all,

Ver. 3. Forasmuch as ye are manifestly declared to be the epistle of Christ.

Here he testifieth not only to their love, but also to their good works: if indeed they are able (as he says) to shew unto

ar, which is not found in the Received text.

b Others read, "with much accusation."

Disciples commend the teacher. He hewed tables,their hearts.81

all men by their own virtue the high worth of their teacher, 2 COR. for this is the meaning of, Ye are our epistle.

What letters would have done to commend and gain respect for us, that ye do both as seen and heard of; for the virtue of the disciples is wont to adorn and to commend the teacher more than any letter.

Ver. 3. Written in our hearts.

ye are

III. 3.

That is, which all know; we so bear you about every where, and have you in mind. As though he said, Ye are our commendation to others, for we both have you continually in our heart, and proclaim to all your good works. Because then that even to others yourselves are our commendation, we need no epistles from you; but further, because we love you exceedingly, we need no commendation to you. For to those who are strangers one hath need of letters, but in our mind. Yet he said not merely, ye are [in it], but, written in [it], that is, ye cannot slide out of it. For just as from letters, by reading, so from our heart, by perceiving, all are acquainted with the love we bear you. If then the (2.) object of a letter be, to certify," such an one is my friend, and let him have free intercourse [with you]," your love is sufficient to secure all this. For should we go to you, we have no need of others to commend us, seeing your love anticipateth this; and should we go to others, again we need no letters, the same love again sufficing unto us in their stead, for we carry about the epistle in our hearts.

[2.] Then exalting them still higher, he even calleth them the epistle of Christ, saying,

Ver. 3. Forasmuch as ye are manifestly declared to be the epistle of Christ.

haps, a

ἄλλως.

And having said this, he afterwards hence takes ground and occasion for a discussion on the Law. And there is another1 aim in his here styling them His epistle. For above 'Or,peras commending him, he called them an epistle; but here an special epistle of Christ, as having the Law of God written in them. aim, For, what things God wished to declare to all and to you, these are written in your hearts. But it was we, who prepared you to receive the writing. For just as Moses hewed the stones and tables, so we, your souls. Whence he saith, Ministered by us.

G

HOMIL.

VI.

82 The Apostles higher than Moses. He checks any pride thereon.

Yet in this they were on an equality; for the former were written on by God, and these by the Spirit. Where then is the difference?

Written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. Wide as the difference between the Spirit and ink, and a stony table and a fleshy, so wide is that between these and 1i.e. the those; consequently between themselves1 who ministered, and Apohim who ministered to them. Yet because it was a great thing stles. Moses. he had uttered, he therefore quickly checks himself, saying,

3

γάρι Rec.

text, ἀλλά.

14.

Ver. 4. And such trust have we through Christ to Godward, And again refers all to God: for it is Christ, saith he, Who is the Author of these things to us.

Ver. 5. Not that we are sufficient of ourselves to think any thing as of ourselves.

See again, yet another corrective. For he possesses this virtue, humility I mean, in singular perfection. Wherefore whenever he saith any thing great of himself, he maketh all diligence to soften down extremely, and by every means, what he has said. And so he does in this place also, saying, Not that we are sufficient of ourselves to think any thing as of ourselves: that is, I said not, We have trust, as though part were ours and part God's; but I refer and ascribe the whole to Him.

Ver. 5, 6. For3 our sufficiency is of God. Who also hath made us sufficient ministers of the New Testament.

What means, made us sufficient? Made us able and fitting. And it is not a little thing to be the bearer to the world of such tables and letters, greater far than the former. Whence also he added,

Not of the letter, but of the spirit. See again another difference. What then? was not that Law spiritual? How Rom. 7, then saith he, We know that the Law is spiritual? Spiritual indeed, but it bestowed not a spirit. For Moses bare not a spirit, but letters; but we have been entrusted with the giving of a spirit. Whence also in further completion of this [contrast,] he saith,

4 ἁπλῶς.

For the letter killeth, but the spirit giveth life.

Yet these things he saith not absolutely'; but in allusion to those who prided themselves upon the things of Judaism.