Homilies on Second Corinthians: Homily V
The expression also, “sweet savor of Christ,” appears to me to admit of a double interpretation: for he means either that in dying they offered themselves a sacrifice: or that they were a sweet savor of the death of Christ, as if one should say, this incense is a sweet savor of this victim. The expression then, sweet savor, either signifieth this, or, as I first said, that they are daily sacrificed for Christ’s sake.
[3.] Seest thou to what a height he hath advanced the trials, terming them a triumph and a sweet savor and a sacrifice offered unto God. Then, whereas he said, “we are a sweet savor, even in them that perish,” lest thou shouldest think that these too are acceptable, he added,
Ver. 16. “To the one a savor from death unto death, to the other a savor from life unto life.”
For this sweet savor some so receive that they are saved, others so that they perish. So that should any one be lost, the fault is from himself: for both ointment is said to suffocate swine, and light (as I before observed,) to blind the weak. And such is the nature of good things; they not only correct what is akin to them, but also destroy the opposite: and in this way is their power most displayed. For so both fire, not only when it giveth light and when it purifieth gold, but even when it consumeth thorns, doth very greatly display its proper power, and so show itself to be fire: and Christ too herein also doth discover His own majesty when He “shall consume” Antichrist “with the breath of His mouth, and bring him to nought with the manifestation of His coming.” (2 Thess. ii. 8.)
“And who is sufficient for these things?”
Seeing he had uttered great things, that ‘we are a sacrifice of Christ and a sweet savor, and are every where made to triumph,’ he again useth moderation, referring all to God. Whence also he saith, “and who is sufficient for these things?” ‘for all,’ saith he, ‘is Christ’s, nothing our own.’ Seest thou how opposite his language to the false Apostles’? For they indeed glory, as contributing somewhat from themselves unto the message: he, on the contrary, saith, he therefore glorieth, because he saith that nothing is his own. “For our glorying is this, the testimony of our conscience, that not in fleshly wisdom, but in the grace of God, we behaved ourselves in the world.” And that which they considered it a glory to acquire, I mean the wisdom from without, he makes it his to take away. Whence also he here saith, “And who is sufficient for these things?” But if none are sufficient, that which is done is of grace.
Ver. 17. “For we are not as the rest, which corrupt the word of God.”
‘For even if we use great sounding words, yet we declared nothing to be our own that we achieved, but all Christ’s. For we will not imitate the false apostles; the men who say that most is of themselves.’ For this is “to corrupt,” when one adulterates the wine; when one sells for money what he ought to give freely. For he seems to me to be here both taunting them in respect to money, and again hinting at the very thing I have said, as that they mingle their own things with God’s; which is the charge Isaiah brings when he said, “Thy vintners mingle wine with water:” (Is. i. 22, LXX.) for even if this was said of wine, yet one would not err in expounding it of doctrine too. ‘But we,’ saith he, ‘do not so: but such as we have been entrusted with, such do we offer you, pouring out the word undiluted.’ Whence he added, “But as of sincerity, but as of God, in the sight of God speak we in Christ.”
‘We do not,’ saith he ‘beguile you and so preach, as conferring a gift on you, or as bringing in and mingling somewhat from ourselves, “but as of God;” that is, we do not say that we confer any thing of our own, but that God hath given all.’ For “of God” means this; To glory in nothing as if we had it of our own, but to refer every thing to Him. “Speak we in Christ.”
Not by our own wisdom, but instructed by the power that cometh from Him. Those who glory speak not in this way, but as bringing in something from themselves. Whence he elsewhere also turns them into ridicule, saying, “For what hast thou that thou didst not receive? but if thou didst receive it, why dost thou glory as if thou hadst not received it.” (1 Cor. iv. 7.) This is the highest virtue, to refer every thing to God, to consider nothing to be our own, to do nothing out of regard to men’s opinion, but to what God willeth. For He it is that requireth the account. Now however this order is reversed: and of Him that shall sit upon the tribunal and require the account, we have no exceeding fear, yet tremble at those who stand and are judged with us.
[4.] Whence then is this disease? Whence hath it broken out in our souls? From not meditating continually on the things of that world, but being rivetted to present things. Hence we both easily fall into wicked doings, and even if we do any good thing we do it for display, so that thence also loss cometh to us. For instance, one has looked on a person often with unbridled eyes, unseen of her or of those who walk with her, yet of the Eye that never sleeps was not unseen. For even before the commission of the sin, It saw the unbridled soul, and that madness within, and the thoughts that were whirled about in storm and surge; for no need hath He of witnesses and proofs Who knoweth all things. Look not then to thy fellow-servants: for though man praise, it availeth not if God accept not; and though man condemn, it harmeth not if God do not condemn. Oh! provoke not so thy Judge; of thy fellow-servants making great account, yet when Himself is angry, not in fear and trembling at Him. Let us then despise the praise that cometh of men. How long shall we be low-minded and grovelling? How long, when God lifteth us to heaven, take we pains to be trailed along the ground?
The brethren of Joseph, had they had the fear of God before their eyes, as men ought to have, would not have taken their brother in a lonely place and killed him. (Gen. xxxvii.) Cain again, had he feared that sentence as he should have feared, would not have said, “Come, and let us go into the field:” (Gen. iv. 8, LXX.) for to what end, O miserable and wretched! dost thou take him apart from him that begat him, and leadest him out into a lonely place? For doth not God see the daring deed even in the field? Hast thou not been taught by what befel thy father that He knoweth all things, and is present at all things that are done? And why, when he denied, said not God this unto him: ‘Hidest thou from Me Who am present every where, and know the things that are secret?’ Because as yet he knew not aright to comprehend these high truths. But what saith he? “The voice of thy brother’s blood crieth unto Me.” Not as though blood had a voice; but like as we say when things are plain and clear, “the matter speaketh for itself.”