Homilies on Second Corinthians: Homily XI
Homily 11
2 Cor. v. 11
Knowing therefore the fear of the Lord, we persuade men but we are made manifest unto God; and I hope that we are made manifest also in your consciences.
Knowing therefore, he says, these things, that terrible seat of judgment, we do every thing so as not to give you a handle nor offence, nor any false suspicion of evil practice against us. Seest thou the strictness of life, and zeal of a watchful soul? ‘For we are not only open to accusation,’ he saith ‘if we commit any evil deed; but even if we do not commit, yet are suspected, and having it in our power to repel the suspicion, brave it, we are punished.’
Ver. 12. “We are not again commending ourselves unto you, but speak as giving you occasion of glorying in our behalf.”
See how he is continually obviating the suspicion of appearing to praise himself. For nothing is so offensive to the hearers as for any one to say great and marvellous things about himself. Since then he was compelled in what he said to fall upon that subject, he uses a corrective, saying, ‘we do this for your sakes, not for ours, that ye may have somewhat to glory of, not that we may.’ And not even this absolutely, but because of the false Apostles. Wherefore also he added, “To answer them that glory in appearance, and not in heart.” Seest thou how he hath detached them from them, and drawn them to himself; having shown that even the Corinthians themselves are longing to get hold of some occasion, whereby they may have it in their power to speak on their behalf and to defend them unto their accusers. For, says he, ‘we say these things not that we may boast, but that ye may have wherein to speak freely on our behalf;’ which is the language of one testifying to their great love: ‘and not that ye may boast merely: but that ye may not be drawn aside.’ But this he does not say explicitly, but manages his words otherwise and in a gentler form, and without dealing them a blow, saying,
“That ye may have somewhat to glory towards those which glory in appearance.” But neither this does he bid them do absolutely, when no cause exists, but when they extol themselves; for in all things he looks out for the fitting occasion. He does not then do this in order to show himself to be illustrious, but to stop those men who were using the thing improperly and to the injury of these. But what is “in appearance?” In what is seen, in what is for display. For of such sort were they, doing every thing out of a love of honor, whilst they were both empty inwardly and wore indeed an appearance of piety and of venerable seeming, but of good works were destitute.
[2.] Ver. 13. “For whether we are beside ourselves, it is to God; or whether we are of sober mind, it is unto you.”
And if, saith he, we have uttered any great thing, (for this is what he here calls being beside himself, as therefore in other places also he calls it folly;— 2 Cor. xi. 1, 17, 21.) for God’s sake we do this, lest ye thinking us to be worthless should despise us and perish; or if again any modest and lowly thing, it is for your sakes that ye may learn to be lowly-minded. Or else, again, he means this. If any one thinks us to be mad, we seek for our reward from God, for Whose sake we are of this suspected; but if he thinks us sober, let him reap the advantage of our soberness. And again, in another way. Does any one say we are mad? For God’s sake are we in such sort mad. Wherefore also he subjoins;
Ver. 14. “For the love of God constraineth us, because we thus judge.”
‘For not the fear of things to come only,’ he saith, ‘but also those which have already happened allow us not to be slothful nor to slumber; but stir us up and impel us to these our labors on your behalf.’ And what are those things which have already happened?
“That if one died for all, then all died.” ‘Surely then it was because all were lost,’ saith he. For except all were dead, He had not died for all. For here the opportunities of salvation exist; but there are found no longer. Therefore, he says, “The love of God constraineth us,” and allows us not to be at rest. For it cometh of extreme wretchedness and is worse than hell itself, that when He hath set forth an act so mighty, any should be found after so great an instance of His provident care reaping no benefit. For great was the excess of that love, both to die for a world of such extent, and dying for it when in such a state.
Ver. 15. “That they which live should no longer live unto themselves, but unto Him who for their sakes died and rose again.”
If therefore we ought not to live unto ourselves, ‘be not troubled,’ says he, ‘nor be confounded when dangers and deaths assail you.’ And he assigns besides an indubitable argument by which he shows that the thing is a debt. For if through Him we live who were dead; to Him we ought to live through Whom we live. And what is said appears indeed to be one thing, but if any one accurately examine it, it is two: one that we live by Him, another that He died for us: either of which even by itself is enough to make us liable; but when even both are united consider how great the debt is. Yea, rather, there are three things here. For the First-fruits also for thy sake He raised up, and led up to heaven: wherefore also he added, “Who for our sakes died and rose again.”
[3.] Ver. 16. “Wherefore we henceforth know no man after the flesh.”
For if all died and all rose again; and in such sort died as the tyranny of sin condemned them; but rose again “through the laver of regeneration and the renewing of the Holy Ghost;” (Titus iii. 5.) he saith with reason, “we know none” of the faithful “after the flesh.” For what if even they be in the flesh? Yet is that fleshly life destroyed, and we are born again by the Spirit, and have learnt another deportment and rule and life and condition, that, namely, in the heavens. And again of this itself he shows Christ to be the Author. Wherefore also he added,
“Even though we have known Christ after the flesh, yet now we know Him so no more.”
What then? tell me. Did He put away the flesh, and is He now not with that body? Away with the thought, for He is even now clothed in flesh; for “this Jesus Who is taken up from you into Heaven shall so come.” So? How? In flesh, with His body. How then doth he say, “Even though we have known Christ after the flesh, yet now henceforth no more?” (Acts i. 11.) For in us indeed “after the flesh” is being in sins, and “not after the flesh” not being in sins; but in Christ, “after the flesh” is His being subject to the affections of nature, such as to thirst, to hunger, to weariness, to sleep. For “He did no sin, neither was guile found in His mouth.” (1 Pet. ii. 22.) Wherefore He also said, “Which of you convicteth Me of sin?” (John viii. 46.) and again, “The prince of this world cometh, and he hath nothing in Me.” (ib. xiv. 30.) And “not after the flesh” is being thenceforward freed even from these things, not the being without flesh. For with this also He cometh to judge the world, His being impassible and pure. Whereunto we also shall advance when “our body” hath been “fashioned like unto His glorious body.” (Philip. iii. 21.)
[4.] Ver. 17. “Wherefore if any man is in Christ, he is a new creature.”