Homilies on Second Corinthians: Homily XXIII
And observe with what precision he states the case. For he did not say, ‘if he that cometh saith any thing more;’ for they did say something more, haranguing with more authority and with much beauty of language; wherefore he did not say this, but what? [If] “he that cometh preacheth another Jesus,” a thing which had no need of that array of words: “or ye receive a different Spirit,” (for neither was there need of words in this case;)
that is to say, ‘makes you richer in grace;’ or “a different Gospel which ye did not accept,” (nor did this again stand in need of words,) “ye do well to bear” with him. But consider, I pray thee, how he every where uses such a definition as shows that nothing very great, nor indeed any thing more, had been introduced by them. For when he had said, “If he that cometh preacheth another Jesus,” he added, “whom we did not preach;” and “ye receive a different Spirit,” he subjoined, “which ye did not receive; or a different Gospel,” he added, “which ye did not accept,” by all these showing that it is meet to attend to them, not simply if they say something more, but if they said any thing more which ought to have been said and was by us omitted. But if it ought not to have been said, and was therefore not said by us; or if they say only the same things as we, why gape ye so admiringly upon them? ‘And yet if they say the same things,’ saith one, ‘wherefore dost thou hinder them?’ Because that using hypocrisy, they introduce strange doctrines. This however for the present he doth not say, but afterwards asserts it, when he says, “They fashion themselves into Apostles of Christ;”‸ for the present he withdraws the disciples from their authority by less offensive considerations; and this not out of envy to them, but to secure these.
Else why does he not hinder Apollos, who was, however, a “learned man, and mighty in the Scriptures;”‸ but even beseeches him, and promises he will send him? Because together with his learning he preserved also the integrity of the doctrines; but with these it was the reverse. And therefore he wars with them and blames the disciples for gaping admiringly upon them, saying, ‘if aught that should have been said we omitted and they supplied, we do not hinder you from giving heed to them: but if all has been fully completed by us and nothing left deficient, whence is it that they caught you?’ Wherefore also he adds,
Ver. 5. “For I reckon that I am not a whit behind the very chiefest Apostles,” no longer making comparison of himself with them, but with Peter and the rest. ‘So that if they know more than I do, [they know more] than they also.’ And observe how here also he shows modesty. For he did not say, ‘the Apostles said nothing more than I,’ but what? “I reckon,” so I deem, “that I am not a whit behind the very chiefest Apostles.” For since this also appeared to bespeak an inferiority in him, that those having preceded him were of greater name; and more respect was entertained for them, and these persons were intending to foist themselves in; therefore he makes this comparison of himself with them with the dignity that becomes him. Therefore he also mentions them with encomiums, not speaking simply of “the Apostles,” but “the very chiefest,” meaning Peter and James and John.
[3.] Ver. 6. “But though I be rude in speech, yet am I not in knowledge.”
For since those that corrupted the Corinthians had the advantage in this, that they were not rude; he mentions this also, showing that he was not ashamed of, but even prided himself upon it. And he said not, “But though I be rude in speech,” yet so also are they, for this would have seemed to be accusing them as well as himself, and exalting these: but he overthrows the thing itself, the wisdom from without. And indeed in his former Epistle he contends even vehemently about this thing, saying that it not only contributes nothing to the Preaching, but it even throws a shadow on the glory of the Cross;‸ for he says, “I came not with excellency of speech or of wisdom unto you, lest the cross of Christ should be made void;‸ and many other things of the same kind; because “in knowledge” they were “rude,” which is also the extremest form of rudeness. When therefore it was necessary to institute a comparison in those things which were great, he compares himself with the Apostles: but when to show that which appeared to be a deficiency, he no longer does this, but grapples with the thing itself and shows that it was a superiority. And when indeed no necessity urged him, he says that he is “the least of the Apostles,” and not worthy even of the title; but here again when occasion called, he says that he is “not a whit behind the very chiefest Apostles.” For he knew that this would most advantage the disciples. Wherefore also he adds,
“Nay, in every thing we have made it manifest among all men to youward.” For here again he accuses the false Apostles as “walking in craftiness.”‸ And he said this of himself before also, that he did not live after the outward appearance, nor preach “handling the word deceitfully and corrupting it. But those men were one thing and appeared another. But not so he. Wherefore also he every where assumes a high tone, as doing nothing with a view to men’s opinion nor concealing aught about himself. As he also said before, “by the manifestation of the truth commending ourselves to every man’s conscience,” so now again he saith “in every thing we have made it manifest to you.” But what does this mean? ‘We are rude,’ he said, ‘and do not conceal it: we receive from some persons and we do not keep it secret. We receive then from you, and we pretend not that we do not receive, as they do when they receive, but we make every thing that we do manifest unto you;’ which was the conduct of one that both had exceeding confidence in them, and told them every thing truly. Wherefore he also calls them witnesses, saying now, “among all men to youward,” and also before, “For we write none other things unto you, than what ye read or even acknowledge.”‸
[4.] Then after he had defended his own conduct he goes on next to say with severity,
Ver. 7. “Or did I commit a sin in abasing myself that ye might be exalted?”
And in explanation of this, he adds,
Ver. 8. “I robbed other churches, taking wages of them that I might minister unto you.”
What he says is this; ‘I lived in straitness;’ for this is the force of “abasing myself.” ‘Can you then lay this to my charge? and do ye therefore lift up yourselves against me, because I abased myself by begging, by enduring straits, by suffering, by hungering, that ye might be exalted?’ And how were they exalted by his being in straits? They were more edified and were not offended; which also might [well] be a very great accusation of them and a reproach of their weakness; that it was not possible in any other way to lead them on than by first abasing himself. ‘Do ye then lay it to my charge that I abased myself? But thereby ye were exalted.’ For since he said even above that they accused him, for that when present he was lowly, and when absent bold, in defending himself he here strikes them again, saying, ‘this too was for your sakes.’
“I robbed other churches.” Here finally he speaks reproachfully, but his former words prevent these from seeming offensive; for he said, “Bear with me in a little foolishness:” and before all his other achievements makes this his first boast. For this worldly men look to especially, and on this also those his adversaries greatly prided themselves. Therefore it is that he does not first enter on the subject of his perils, nor yet of his miracles, but on this of his contempt of money, because they prided themselves on this; and at the same time he also hints that they were wealthy. But what is to be admired in him is this, that when he was able to say that he was even supported by his own hands, he did not say this; but says that which especially shamed them and yet was no encomium on himself, namely, ‘I took from others.’ And he did not say “took,” but “robbed,” that is, ‘I stripped them, and made them poor.’ And what surely is greater, that it was not for superfluities, but for his necessities, for when he says ‘wages,’ he means necessary subsistence. And what is more grievous yet, “to minister unto you.” We preach to you; and when I ought to be supported by you, I have enjoyed this at others’ hands. The accusation is twofold, or rather three-fold; that when both living amongst them and ministering to them, and seeking necessary support, he had others supplying his wants. Great the excess, of the one negligence, of the other in zeal! For these sent to him even when at a great distance, and those did not even support him when amongst them.
[5.] Then because he had vehemently scourged them, he quietly again relaxes the vehemence of his rebuke, saying,