John Chrysostom, On the Second Letter to the Corinthians

See him again drawing back and using depreciation and correctives beforehand, although he has already even said many such things: “Would that ye could bear with me in a little foolishness;” (Ver. 1.) and again, “Let no man think me foolish: if ye do, yet as foolish receive me.” (Ver. 16.) “That which I speak, I speak not after the Lord, but as in foolishness.” (Ver. 17.) “Seeing that many glory after the flesh, I will glory also;” (Ver. 18.) and here again, “Whereinsoever any is bold, (I speak in foolishness) I am bold also.” Boldness and folly he calls it to speak aught great of himself, and that though there was a necessity, teaching us even to an excess596 ἐκ περιουσίας. to avoid any thing of the sort. For if after we have done all, we ought to call ourselves unprofitable; of what forgiveness can he be worthy who, when no reason presses, exalts himself and boasts? Therefore also did the Pharisee meet the fate he did, and even in harbor suffered shipwreck because he struck upon this rock. Therefore also doth Paul, although he sees very ample necessity for it, draw back nevertheless, and keep on observing that such speaking is a mark of foolishness. And then at length he makes the venture597 κατατολμᾷ., putting forward the plea of necessity, and says,

Ver. 22. “Are they Hebrews? so am I. Are they Israelites? so am I.”

For it was not all Hebrews that were Israelites, since both the Ammonites and Moabites were Hebrews. Wherefore he added somewhat to clear his nobility of descent, and says,

Ver. 22, 23. “Are they the seed of Abraham? so am I. Are they ministers of Christ. (I speak as one beside himself,) I more.”

He is not content with his former deprecation, but uses it again here also. “I speak as one beside himself, I more.” I am their superior and their better. And indeed he possessed clear proofs of his superiority, but nevertheless even so he terms the thing a folly598 παραφροσύνην.. And yet if they were false Apostles, he heeded not to have introduced his own superiority by way of comparison, but to have destroyed their claim to “be ministers” at all. Well, he did destroy it, saying, “False Apostles, deceitful workers, fashioning themselves into Apostles of Christ,” (Ver. 13.) but now he doth not proceed in that way, for his discourse was about to proceed to strict examination; and no one when an examination is in hand simply asserts; but having first stated the case in the way of comparison, he shows it to be negatived by the facts, a very strong negative. But besides, it is their opinion he gives, not his own assertion, when he says, “Are they ministers of Christ?” And having said, “I more,” he proceeds in his comparison, and shows that not by bare assertions, but by furnishing the proof that facts supply, he maintains the impress of the Apostleship. And leaving all his miracles, he begins with his trials; thus saying,

“In labors more abundantly, in stripes above measure.” This latter is greater than the former; to be both beaten and scourged.

“In prisons more abundantly.” Here too again is there an increase. “In deaths oft.” (1 Cor. xv. 31.) For, “I die,” saith he, “daily.” But here, even in reality; ‘for I have oft been delivered into mortal dangers599 Literally, ‘dangers having death.’.’

Ver. 24. “Of the Jews five times received I forty stripes save one.”

Why, “save one?” There was an ancient law that he who had received more than the forty should be held disgraced amongst them. Lest then the vehemence and impetuosity600 ῤύμη καὶ ὁρμὴ. of the executioner by inflicting more than the number should cause a man to be disgraced, they decreed that they should be inflicted, “save one,” that even if the executioner should exceed, he might not overpass the forty, but remaining within the prescribed number might not bring degradation on him that was scourged.

Ver. 25. “Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck.”

And what has this to do with the Gospel? Because he went forth on long journeys; and those by sea.

“A night and a day I have been in the deep.” Some say this means out on the open sea, others, swimming upon it, which is also the truer interpretation. There is nothing wonderful, at least, about the former, nor would he have placed it as greater than his shipwrecks.

Ver. 26. “In perils of rivers.”

For he was compelled also to cross rivers. “In perils of robbers, in perils in the city, in perils in the wilderness.” ‘Everywhere were contests set before me, in places, in countries, in cities, in deserts.’

“In perils from the Gentiles, in perils amongst false brethren.”

Behold another kind of warfare. For not only did such as were enemies strike at him, but those also who played the hypocrite; and he had need of much firmness, much prudence.

[2.] Ver. 27. “In labor and travail.”

Perils succeed to labors, labors to perils, one upon other and unintermitted, and allowed him not to take breath even for a little.

Ver. 27, 28. “In journeyings often, in hunger and thirst and nakedness, besides those things that are without.”

What is left out is more than what is enumerated. Yea rather, one cannot count the number of those even which are enumerated; for he has not set them down specifically, but has mentioned those the number of which was small and easily comprehended, saying, “thrice” and “thrice,” (Ver. 25.) and [again] “once;” but of the others he does not mention the number because he had endured them often. And he recounts not their results as that he had converted so many and so many, but only what he suffered on behalf of the Preaching; at once out of modesty, and as showing that even should nothing have been gained but labor, even so his title to wages has been fulfilled.

“That which presseth upon me daily.” The tumults, the disturbances, the assaults601 πολιορκίαι. of mobs, onsets of cities. For the Jews waged war against this man most of all because he most of all confounded them, and his changing sides all at once was the greatest refutation of their madness. And there breathed a mighty war against him, from his own people, from strangers, from false brethren; and every where were billows and precipices, in the inhabited world, in the uninhabited, by land, by sea, without, within. And he had not even a full supply of necessary food, nor even of thin clothing, but the champion of the world wrestled in nakedness and fought in hunger; so far was he from enriching himself602 χρηματίζεσθαι.. Yet he murmured not, but was grateful for these things to the Judge of the combat.603 ἀγωνοθέτῃ.

“Anxiety for all the Churches.” This was the chief thing of all, that his soul too was distracted, and his thoughts divided. For even if nothing from without had assailed him; yet the war within was enough, those waves on waves, that sleet of cares, that war of thoughts. For if one that hath charge of but a single house, and hath servants and superintendents and stewards, often cannot take breath for cares, though there be none that molests him: he that hath the care not of a single house, but of cities and peoples and nations and of the whole world; and in respect to such great concerns, and with so many spitefully entreating him, and single-handed, and suffering so many things, and so tenderly concerned as not even a father is for his children—consider what he endured. For that thou mayest not say, What if he was anxious, yet the anxiety was slight604 ἁπλῶς., he added further the intensity of the care, saying,

Ver. 29. “Who is weak, and I am not weak?” He did not say, ‘and I share not in his dejection?’ but, ‘so am I troubled and disturbed, as though I myself were laboring under that very affection, that very infirmity.’

“Who is made to stumble, and I burn not?” See, again, how he places before us the excess of his grief by calling it “burning.” ‘I am on fire,’ ‘I am in a flame,’ he says, which is surely greater than any thing he has said. For those other things, although violent, yet both pass quickly by, and brought with them that pleasure which is unfading; but this was what afflicted and straightened him, and pierced his mind through and through; the suffering such things for each one of the weak, whosoever he might be. For he did not feel pained for the greater sort only and despise the lesser, but counted even the abject amongst his familiar friends. Wherefore also he said, “who is weak?” whosoever he may be; and as though he were himself the Church throughout the world, so was he distressed for every member.

Ver. 30. “If I must needs glory, I will glory of the things which concern my weakness.”

Seest thou that he no where glorieth of miracles, but of his persecutions and his trials? For this is meant by “weaknesses.” And he shows that his warfare was of a diversified character605 ποικίλον.. For both the Jews warred upon him, and the Gentiles stood against him, and the false brethren fought with him, and brethren caused him sorrow, through their weakness and by taking offense:—on every side he found trouble and disturbance, from friends and from strangers. This is the especial mark of an Apostle, by these things is the Gospel woven.

Ver. 31, 32. “The God and Father of the Lord Jesus knoweth that I lie not. The Governor under Aretas the king guarded the city of the Damascenes, desiring to apprehend me.”

What can be the reason that he here strongly confirms and gives assurance of [his truth], seeing he did not so in respect to any of the former things? Because, perhaps, this was of older date and not so well known606 [The Apostle’s mention of this isolated fact of his escape at Damascus, at the conclusion of the narrative of his varied labors and trials, has been variously explained, some considering it an afterthought, others the opening of a statement of details intended to be complete but for some reason interrupted. But it does not seem necessary to view it otherwise than it appears on its face, as a reminiscence of a peculiar peril which befel him at the commencement of his Christian career, and by which he was as it were matriculated in the school of persecution. The furtive method of escape (in the darkness of night, Acts ix. 25.) shows the extreme danger and helplessness of his position. He could very well put this among the “weaknesses” in which he ventured to glory (xii. 5.), since his deliverance was effected not by the pomp of a supernatural interposition as afterwards at Philippi, but by ordinary human instrumentality, and that certainly not of a very dignified kind. “The name of Damascus, somewhat irregularly repeated here in that of its inhabitants, was deeply graven on the Apostle’s memory, being inseparably associated with the great turning point of his life, which is the reason why his experience there is mentioned.” (Waite). If the solemn asservation of the 31st verse is to be considered as referring to what follows, then the explanation given by Chrysostom in the text is satisfactory. The Apostle’s later trials were well known to the Corinthians; this one might not have been. Yet to Paul it was of the profoundest interest because it showed that where his ministry began, there also began his “weakness.” Then and there the persecutor became the persecuted. There is no greater contrast in all human history than that of Paul on his way to Damascus to bind and deliver to death the Nazarenes, and the same man fleeing that city between two days to escape the plots of his former friends and followers. C.]; whilst of those other facts, his care for the churches, and all the rest, they were themselves cognisant. See then how great the war [against him] was, since on his account the city was “guarded.” And when I say this of the war, I say it of the zeal of Paul; for except this had breathed intensely, it had not kindled the governor to so great madness. These things are the part of an apostolic soul, to suffer so great things and yet in nothing to veer about, but to bear nobly whatever befalls; yet not to go out to meet dangers, nor to rush upon them. See for instance here, how he was content to evade the siege, by being “let down through a window in a basket.” For though he were even desirous “to depart hence;” still nevertheless he also passionately affected the salvation of men. And therefore he ofttimes had recourse even to such devices as these, preserving himself for the Preaching; and he refused not to use even human contrivances when the occasion called for them; so sober and watchful was he. For in cases where evils were inevitable, he needed only grace; but where the trial was of a measured character, he devises many things of himself even, here again ascribing the whole to God. And just as a spark of unquenchable fire, if it fell into the sea, would be merged as many waves swept over it, yet would again rise shining to the surface; even so surely the blessed Paul also would now be overwhelmed by perils, and now again, having dived607 διαδῦς. through them, would come up more radiant, overcoming by suffering evil.

[3.] For this is the brilliant victory, this is the Church’s trophy, thus is the Devil overthrown when we suffer injury. For when we suffer, he is taken captive; and himself suffers harm, when he would fain inflict it on us. And this happened in Paul’s case also; and the more he plied him with perils, the more was he defeated. Nor did he raise up against him only one kind of trials, but various and diverse. For some involved labor, others sorrow, others fear, others pain, others care, others shame, others all these at once; but yet he was victorious in all. And like as if a single soldier, having the whole world fighting against him, should move through the mid ranks of his enemies, and suffer no harm: even so did Paul, showing himself singly, among barbarians, among Greeks, on every land, on every sea, abide unconquered. And as a spark, falling upon reeds and hay, changes into its own nature the things so kindled; so also did this man setting upon all make things change over unto the truth; like a winter torrent, sweeping over all things and overturning every obstacle. And like some champion who wrestles, runs, and boxes too; or soldier engaged by turns in storming608 τειχομαχῶν., fighting on foot, on shipboard; so did he try by turns every form of fight, and breathed out fire, and was unapproachable by all; with his single body taking possession of the world, with his single tongue putting all to flight. Not with such force did those many trumpets fall upon the stones of Jericho and throw them down, as did the sound of this man’s voice both dash to the earth the devil’s strong-holds and bring over to himself those that were against him. And when he had collected a multitude of captives, having armed the same, he made them again his own army, and by their means conquered. Wonderful was David who laid Goliah low with a single stone; but if thou wilt examine Paul’s achievements, that is a child’s exploit, and great as is the difference between a shepherd and a general, so great the difference thou shalt see here. For this man brought down no Goliath by the hurling of a stone, but by speaking only he scattered the whole array of the Devil; as a lion roaring and darting out flame from his tongue, so was he found by all irresistible; and bounded everywhere by turns continually; he ran to these, he came to those, he turned about to these, he bounded away to others, swifter in his attack than the wind; governing the whole world, as though a single house or a single ship; rescuing the sinking, steadying the dizzied, cheering the sailors, sitting at the tiller, keeping an eye to the prow, tightening the yards, handling an oar, pulling at the mast, watching the sky; being all things in himself, both sailor, and pilot, and pilot’s mate609 πρωρεὺς., and sail, and ship; and suffering all things in order to relieve the evils of others. For consider. He endured shipwreck that he might stay the shipwreck of the world; “a day and a night he passed in the deep,” that he might draw it up610 ἀνιμήσηται. from the deep of error; he was “in weariness” that he might refresh the weary; he endured smiting that he might heal those that had been smitten of the devil; he passed his time in prisons that he might lead forth to the light those that were sitting in prison and in darkness; he was “in deaths oft” that he might deliver from grievous deaths; “five times he received forty stripes save one” that he might free those that inflicted them from the scourge of the devil; he was “beaten with rods” that he might bring them under “the rod and the staff” of Christ; (Ps. xxiii. 4.) he “was stoned,” that he might deliver them from the senseless stones; he “was in the wilderness611 Or, ‘desolateness.’,” that he might take them out of the wilderness; “in journeying,” to stay their wanderings and open the way that leadeth to heaven; he “was in perils in the cities,” that he might show the city which is above; “in hunger and thirst,” to deliver from a more grievous hunger; “in nakedness,” to clothe their unseemliness with the robe of Christ; set upon by the mob, to extricate them from the besetment of fiends; he burned, that he might quench the burning darts of the devil: “through a window was let down from the wall,” to send up from below those that lay prostrate upon the ground. Shall we then talk any more, seeing we do not so much as know what Paul suffered? shall we make mention any more of goods, or even of wife, or city, or freedom, when we have seen him ten thousand times despising even life itself? The martyr dies once for all: but that blessed saint in his one body and one soul endured so many perils as were enough to disturb even a soul of adamant; and what things all the saints together have suffered in so many bodies, those all he himself endured in one: he entered into the world as if a race-course, and stripped himself of all, and so made a noble stand. For he knew the fiends that were wrestling with him. Wherefore also he shone forth brightly at once from the beginning, from the very starting-post, and even to the end he continued the same; yea, rather he even increased the intensity of his pursuit as he drew nearer to the prize. And what surely is wonderful is that though suffering and doing such great things, he knew how to maintain an exceeding modesty. For when he was driven upon the necessity of relating his own good deeds, he ran quickly over them all; although he might have filled books without number, had he wished to unfold in detail612 ἐξαπλῶσαι. every thing he mentioned; if he had specified the Churches he was in care for, if his prisons and his achievements in them, if of the other things one by one, the besetments613 περιστάσεις., the assaults. But he would not. Knowing then these things, let us also learn to be modest and not to glory at any time in wealth or other worldly things, but in the reproaches we suffer for Christ’s sake, and in these, only when need compels; for if there be nothing urging it, let us not mention these even, (lest we be puffed up,) but our sins only. For so shall we both easily be released from them and shall have God propitious to us, and shall attain the life to come; whereunto may we all attain through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, might, honor, now and for ever, and world without end. Amen.

ΟΜΙΛΙΑ ΚΕʹ. Ἐν ᾧ δ' ἄν τις τολμᾷ, ἐν ἀφροσύνῃ λέγω, τολμῶ κἀγώ. αʹ. Ὅρα πάλιν αὐτὸν ἀναδυόμενον, καὶ παραιτήσει χρώμενον, καὶ προδιορθώσει: καίτοι καὶ ἤδη πολλὰ τοιαῦτα εἴρηκεν: Ὄφελον ἠνείχεσθέ μου μικρὸν τῇ ἀφροσύνῃ: καὶ πάλιν, Μή τίς με δόξῃ ἄφρονα εἶναι: εἰ δὲ μή γε, κἂν ὡς ἄφρονα δέξασθε: Ὃ λαλῶ, οὐ κατὰ Κύριον, ἀλλ' ὡς ἐν ἀφροσύνῃ: Ἐπεὶ πολλοὶ καυχῶνται κατὰ σάρκα, κἀγὼ καυχήσομαι: καὶ ἐνταῦθα πάλιν, Ἐν ᾧ δ' ἄν τις τολμᾷ, ἐν ἀφροσύνῃ λέγω, τολμῶ κἀγώ. Τόλμαν καὶ ἀφροσύνην λαλεῖ τὸ περὶ ἑαυτοῦ μέγα τι λέγειν, καὶ ταῦτα ἀνάγκης οὔσης, παιδεύων ἡμᾶς ἐκ περιουσίας τὸ τοιοῦτον φεύγειν. Εἰ γὰρ μετὰ τὸ πάντα ποιῆσαι, ἀχρείους δεῖ καλεῖν ἑαυτούς: οὐδεμιᾶς κατεπειγούσης αἰτίας, τίνος ἂν εἴη συγγνώμης ἄξιος ἐπαίρων τις ἑαυτὸν καὶ κομπάζων; Διὰ τοῦτο καὶ ὁ Φαρισαῖος ἔπαθεν ἅπερ ἔπαθε, καὶ ἐν λιμένι ναυάγιον ὑπέμεινεν, ὅτι τούτῳ προσέῤῥηξε τῷ σκοπέλῳ. Διὰ τοῦτο καὶ ὁ Παῦλος μυρίαν ἀνάγκην ὁρῶν, ὅμως ἀναδύεται, καὶ συνεχῶς ἀναμιμνήσκει ὅτι ἀφροσύνης τὸ τοιοῦτόν ἐστι. Καὶ τότε λοιπὸν κατατολμᾷ, τὴν ἀπὸ τῆς ἀνάγκης ἀπολογίαν προβαλλόμενος, καί φησιν, Ἑβραῖοί εἰσι; κἀγώ. Ἰσραηλῖταί εἰσι; κἀγώ. Οὐ γὰρ ἦν πάντας τοὺς Ἑβραίους Ἰσραηλίτας εἶναι: ἐπεὶ καὶ Ἀμμανῖται καὶ Μωαβῖται τοῦτο ἦσαν. Διὸ ἐπήγαγεν ἐκκαθαίρων τὴν εὐγένειαν, καί φησι, Σπέρμα Ἀβραάμ εἰσι; κἀγώ. Διάκονοι Χριστοῦ εἰσι; παραφρονῶν λαλῶ, ὑπὲρ ἐγώ. Οὐκ ἠρκέσθη τῇ προτέρᾳ παραιτήσει, ἀλλὰ καὶ ἐντεῦθεν πάλιν αὐτῇ κέχρηται: Παραφρονῶν λαλῶ, ὑπὲρ ἐγώ. Κρείττων αὐτῶν ἐγὼ καὶ βελτίων. Καίτοι τὰς ἀποδείξεις εἶχε σαφεῖς τῆς ὑπεροχῆς: ἀλλ' ὅμως παραφροσύνην καὶ οὕτω τὸ πρᾶγμα καλεῖ. Καὶ μὴν εἰ ψευδαπόστολοι ἦσαν, οὐκ ἔδει κατὰ σύγκρισιν εἰσάγειν τὴν ὑπεροχὴν, ἀλλὰ ἀνελεῖν τὸ εἶναι αὐτοὺς διακόνους. Ἀνεῖλε μὲν οὖν αὐτὸ εἰπὼν, Ψευδαπόστολοι, ἐργάται δόλιοι, μετασχηματιζόμενοι εἰς ἀποστόλους Χριστοῦ: νῦν δὲ αὐτὸ οὐ ποιεῖ οὕτως: εἰς γὰρ ἐξέτασιν ἔμελλεν ὁ λόγος προβαίνειν. Οὐδεὶς δὲ, ἐξετάσεως οὐκ οὔσης, ἁπλῶς ἀποφαίνεται, ἀλλὰ πρῶτον κατὰ σύγκρισιν θεὶς τὴν διὰ τῶν πραγμάτων ἀναίρεσιν, ἐπιδείκνυται τὴν καὶ πολὺ στεῤῥὰν οὖσαν. Ἄλλως δὲ, γνώμην αὐτῶν ἐκείνων τίθησιν, οὐκ αὐτοῦ ἀπόφασιν, λέγων, Διάκονοι Χριστοῦ εἰσι. Καὶ εἰπὼν, Ὑπὲρ ἐγὼ, προάγει τὴν σύγκρισιν, καὶ δείκνυσι πῶς οὐκ ἀποφαινόμενος, ἀλλὰ τὴν διὰ τῶν πραγμάτων ἐπίδειξιν ἐπάγων, τὸν χαρακτῆρα τῆς ἀποστολῆς διατηρεῖ. Καὶ ἀφεὶς τὰ σημεῖα πάντα, ἀπὸ τῶν πειρασμῶν ἄρχεται, οὕτω λέγων: Ἐν κόποις περισσοτέρως, ἐν πληγαῖς ὑπερβαλλόντως. Τοῦτο ἐκείνου μεῖζον, τὸ καὶ πλήττεσθαι καὶ μαστίζεσθαι. Ἐν φυλακαῖς περισσοτέρως. Καὶ ἐνταῦθα πάλιν ἐπίτασις. Ἐν θανάτοις πολλάκις. Καθ' ἡμέραν γὰρ, φησὶν, ἀποθνήσκω. Ἐνταῦθα δὲ καὶ ἔργῳ: πολλάκις γὰρ εἰς κινδύνους παρεδόθην θάνατον ἔχοντας. Πεντάκις τεσσαράκοντα παρὰ μίαν ἔλαβον ὑπὸ Ἰουδαίων. Διὰ τί, Παρὰ μίαν, Νόμος ἦν παλαιὸς, τὸν πλέον τῶν τεσσαράκοντα λαβόντα, ἄτιμον εἶναι παρ' αὐτοῖς. Ἵνα οὖν μὴ ἡ τοῦ τύπτοντος ῥύμη καὶ ὁρμὴ πλέον ἐπενεγκοῦσα τοῦ ἀριθμοῦ, ἄτιμον ποιήσῃ, ὥρισαν παρὰ μίαν τύπτεσθαι: ἵνα κἂν πλεονάσῃ ὁ τύπτων, μὴ ὑπὲρ τὰ τεσσαράκοντα ἐκπέσῃ, ἀλλ' εἴσω τοῦ ἀριθμοῦ τοῦ νενομισμένου μείνας, μὴ ἀτιμάσῃ τὸν τυπτόμενον. Τρὶς ἐῤῥαβδίσθην, ἅπαξ ἐλιθάσθην, τρὶς ἐναυάγησα. Καὶ τί τοῦτο πρὸς τὸ εὐαγγέλιον; Ὅτι μακρὰς ὁδοὺς ἐστέλλετο καὶ διαποντίους. Νυχθήμερον ἐν τῷ βυθῷ πεποίηκα. Οἱ μὲν ἐν μέσῳ πελάγει φασὶν, οἱ δὲ, ὡς νηχόμενος: ὅπερ καὶ ἀληθέστερον εἰπεῖν. Ἐκεῖνό γε οὔτε θαύματος ἄξιον, οὐδ' ἂν ὡς τῶν ναυαγίων μεῖζον τέθεικε. Κινδύνοις ποταμῶν. Ἠναγκάζετο γὰρ καὶ διαπορθμεύειν ποταμούς. Κινδύνοις λῃστῶν, κινδύνοις ἐν πόλει, κινδύνοις ἐν ἐρημίᾳ. Πανταχοῦ μοι τὰ ἆθλα προύκειτο, ἐν τόποις, ἐν χώραις, ἐν πόλεσιν, ἐν ἐρημίαις. Κινδύνοις ἐξ ἐθνῶν, κινδύνοις ἐν ψευδαδέλφοις. Ὅρα ἕτερον εἶδος πολέμου. Οὐ γὰρ οἱ ἐχθροὶ μόνον, ἀλλὰ καὶ οἳ ὑπεκρίνοντο τὴν ἀδελφότητα, ἔβαλλον: καὶ πολλῆς ἐδεῖτο τῆς εὐτονίας, καὶ πολλῆς τῆς συνέσεως. Ἐν κόπῳ καὶ μόχθῳ. Κίνδυνοι πόνους, πόνοι κινδύνους διεδέχοντο ἐπάλληλοι καὶ συνεχεῖς, καὶ οὐδὲ μικρὸν ἀναπνεῦσαι συνεχώρουν. Ἐν ὁδοιπορίαις πολλάκις, ἐν λιμῷ καὶ δίψει καὶ γυμνότητι, χωρὶς τῶν παρεκτός. βʹ. Πλείονα τὰ παραλειφθέντα τῶν ἀπαριθμηθέντων: μᾶλλον δὲ οὐδὲ αὐτὰ τὰ ἀπαριθμηθέντα ὅσα, ἔστιν εἰπεῖν: οὐδὲ γὰρ κατ' εἶδος αὐτὰ τέθεικεν, ἀλλ' ὧν μὲν εὔληπτος ἦν ὁ ἀριθμὸς καὶ βραχὺς, ἐμνήσθη τούτων, τρὶς καὶ τρὶς, λέγων, καὶ ἅπαξ: τῶν δὲ ἄλλων οὐκέτι οὕτω, διὰ τὸ πολλάκις ὑπομεμενηκέναι. Καὶ οὐ λέγει τὰ ἐξ αὐτῶν κατορθώματα, οἷον τοσούσδε καὶ τοσούσδε ἐπέστρεψεν, ἀλλ' ἃ ἔπαθε μόνον ὑπὲρ τοῦ κηρύγματος: ὁμοῦ μὲν μετριάζων, ὁμοῦ δὲ δεικνὺς, ὅτι κἂν μηδὲν γένηται, ἔστι τι πλέον πονουμένῳ: οὕτω γὰρ τὰ τῶν μισθῶν ἐστι πεπληρωμένα. Ἡ ἐπισύστασίς μου καθ' ἡμέραν. Οἱ θόρυβοι, αἱ ταραχαὶ, αἱ πολιορκίαι τῶν δήμων, καὶ τῶν πόλεων ἔφοδοι. Τούτῳ γὰρ μάλιστα πάντων ἐπολέμουν οἱ Ἰουδαῖοι, ἐπειδὴ μάλιστα πάντων αὐτοὺς συνέχεε, καὶ μέγιστος τῆς μανίας ἔλεγχος ἦν, μεταταξάμενος ἀθρόον. Καὶ πολὺς ὁ πόλεμος ἔπνει κατ' αὐτοῦ, παρὰ τῶν οἰκείων, παρὰ τῶν ἀλλοτρίων, παρὰ τῶν ὑποκρινομένων: καὶ πανταχοῦ κύματα καὶ κρημνοὶ, ἐν τῇ οἰκουμένῃ, ἐν τῇ ἀοικήτῳ, ἐν τῇ γῇ, ἐν τῇ θαλάσσῃ, ἔξωθεν, ἔσωθεν. Καὶ οὐδὲ τῆς ἀναγκαίας ηὐπόρει τροφῆς, οὐδὲ ψιλῆς περιβολῆς, ἀλλ' ὁ τῆς οἰκουμένης ἀγωνιστὴς γυμνὸς ἠγωνίζετο, καὶ λιμώττων ἐπύκτευε: τοσοῦτον ἀπεῖχε τοῦ χρηματίζεσθαι. Καὶ οὐκ ἐδυσχέραινεν, ἀλλὰ χάριτας ᾔδει τούτων τῷ ἀγωνοθέτῃ. Ἡ μέριμνα πασῶν τῶν Ἐκκλησιῶν. Τοῦτο τὸ κεφάλαιον ἁπάντων, ὅτι καὶ ἡ ψυχὴ διεσπᾶτο, καὶ ἡ διάνοια διετέμνετο. Εἰ γὰρ καὶ μηδὲν ἔξωθεν προσέβαλεν, ἱκανὸς ὁ ἔνδον πόλεμος, τὰ κύματα τὰ ἐπάλληλα, αἱ νιφάδες τῶν φροντίδων, ὁ πόλεμος τῶν λογισμῶν. Εἰ γὰρ οἰκίας τις μιᾶς προνοῶν, καὶ οἰκέτας ἔχων καὶ ἐπιτρόπους καὶ οἰκονόμους, οὐδὲ ἀναπνεῖ πολλάκις ὑπὸ τῶν φροντίδων, οὐδενὸς ὄντος τοῦ ἐνοχλοῦντος: οὗτος ὁ οὐκ οἰκίας μιᾶς, ἀλλὰ καὶ πόλεων καὶ δήμων καὶ ἐθνῶν καὶ ὁλοκλήρου τῆς οἰκουμένης τὴν φροντίδα ἔχων, καὶ ὑπὲρ τηλικούτων πραγμάτων, καὶ τοσούτων ὄντων τῶν ἐπηρεαζόντων, καὶ μόνος ὢν, καὶ τοσαῦτα πάσχων, καὶ οὕτω κηδόμενος ὡς οὐδὲ πατὴρ παίδων, ἐννόησον τί ὑπέμενεν. Ἵνα γὰρ μὴ λέγῃς, Τί γὰρ εἰ ἐμερίμνα μὲν, ἐμερίμνα δὲ ἁπλῶς; ἐπήγαγε καὶ τὴν ἐπίτασιν τῆς φροντίδος, λέγων, Τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; Οὐκ εἶπεν, Οὐ κοινωνῶ τῇ ἀθυμία: ἀλλ' ὡς ἐν αὐτῷ ὢν τῷ πάθει, ὡς ἐν αὐτῇ ὢν τῇ ἀῤῥωστίᾳ, οὕτω θορυβοῦμαι καὶ ταράσσομαι. Τίς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι; Ὅρα πάλιν τὴν ὑπερβολὴν τῆς ὀδύνης, πῶς πάρεστιν ἐν τῇ τῆς πυρώσεως προσηγορίᾳ. Ἐμπίπραμαι, καίομαι, φησίν: ὃ δὴ πάντων μεῖζον ἦν. Ἐκεῖνα μὲν γὰρ εἰ καὶ σφοδρὰ, ἀλλὰ καὶ παροδεύεται ταχέως, καὶ τὴν ἡδονὴν εἶχεν ἀμάραντον: τοῦτο δὲ ἦν τὸ θλῖβον αὐτὸν καὶ στενοχωροῦν, καὶ διατιτρῶσκον αὐτοῦ τὴν διάνοιαν, τὸ καθ' ἕκαστον τῶν ἀσθενούντων τοιαῦτα πάσχειν, εἰ καὶ ὁστισοῦν ἦν. Οὐδὲ γὰρ ὑπὲρ τῶν μειζόνων μὲν ἤλγει, τῶν δὲ ἐλαττόνων κατεφρόνει, ἀλλὰ καὶ τὸν ἀπεῤῥιμμένον ἐν τοῖς ἀναγκαίοις ἐτίθετο. Διὸ καὶ ἔλεγε, Τίς ἀσθενεῖ; δηλῶν ὅτι ὅστις ἐὰν ᾖ: καὶ καθάπερ αὐτὸς ὢν ἡ Ἐκκλησία ἡ κατὰ τὴν οἰκουμένην, οὕτω καθ' ἕκαστον ὠδυνᾶτο μέλος. Εἰ καυχᾶσθαι δεῖ, τὰ τῆς ἀσθενείας μου καυχήσομαι. Ὁρᾷς ὅτι οὐδαμοῦ ἀπὸ σημείων, ἀλλ' ἀπὸ τῶν διωγμῶν καυχᾶται, καὶ τῶν πειρασμῶν; Τοῦτο γὰρ, φησὶν, ἀσθενείας. Καὶ ποικίλον τὸν πόλεμον δείκνυσι. Καὶ γὰρ οἱ Ἰουδαῖοι αὐτὸν ἐπολέμουν, καὶ τὰ ἔθνη πρὸς αὐτὸν ἵστατο, καὶ οἱ ψευδάδελφοι αὐτῷ ἐπύκτευον, καὶ οἱ ἀδελφοὶ αὐτὸν ἐλύπουν ἀσθενοῦντες καὶ σκανδαλιζόμενοι: πάντοθεν αὐτῷ θόρυβος καὶ ταραχὴ, ἀπὸ τῶν οἰκείων, ἀπὸ τῶν ἀλλοτρίων. Οὗτος ἀποστολικὸς χαρακτήρ: διὰ τούτων ὑφαίνεται Εὐαγγέλιον. Ὁ Θεὸς καὶ Πατὴρ τοῦ Κυρίου Ἰησοῦ οἶδεν, ὅτι οὐ ψεύδομαι. Ὁ ἐθνάρχης Ἀρέτα τοῦ βασιλέως ἐφρούρει τὴν Δαμασκηνῶν πόλιν, πιάσαι με θέλων. Τί δήποτε ἐνταῦθα διαβεβαιοῦται καὶ πιστοῦται, ἐπ' οὐδενὸς τῶν προτέρων τοῦτο ποιήσας; Ὅτι ἴσως τοῦτο ἀρχαιότερον ἦν καὶ ἀδηλότερον: ἐκεῖνα δὲ καὶ αὐτοῖς γνώριμα, ἡ μέριμνα τῶν Ἐκκλησιῶν, καὶ τὰ ἄλλα πάντα. Θέα τοίνυν τὸν πόλεμον ὅσος, εἴ γε δι' αὐτὸν τὴν πόλιν ἐφρούρει. Ὅταν δὲ τὸν πόλεμον εἴπω, τὸν ζῆλον λέγω τοῦ Παύλου: εἰ γὰρ μὴ σφοδρὸς ἔπνει, οὐκ ἂν εἰς τοσαύτην ἀνῆψε τὸν ἐθνάρχην μανίαν. Ταῦτα ψυχῆς ἀποστολικῆς, τὸ πάσχειν τοσαῦτα, καὶ μηδαμοῦ περιτρέπεσθαι, ἀλλὰ φέρειν γενναίως τὰ ἐμπίπτοντα, καὶ μὴ ὁμόσε χωρεῖν τοῖς κινδύνοις μηδὲ ἐπιπηδᾷν. Ὅρα γοῦν ἐνταῦθα πῶς ἠνέσχετο διαφυγεῖν τὴν πολιορκίαν, διὰ θυρίδος χαλασθεὶς ἐν σαργάνῃ. Εἰ γὰρ καὶ ἐπεθύμει τῆς ἐντεῦθεν ἀποδημίας, ἀλλ' ὅμως καὶ τῆς τῶν ἀνθρώπων ἤρα σωτηρίας. Διὸ πολλάκις καὶ τοιαῦτα ἐμηχανᾶτο, τηρῶν ἑαυτὸν τῷ κηρύγματι: καὶ οὐ παρῃτεῖτο οὐδὲ ἀνθρωπίνοις χρήσασθαι μηχανήμασιν, ἡνίκα ἀπῄτει καιρός: οὕτως ἦν νήφων καὶ ἐγρηγορώς. Ἔνθα μὲν γὰρ ἄφυκτα ἦν κακὰ, τῆς χάριτος ἔδει μόνης: ἔνθα δὲ σύμμετρος ὁ πειρασμὸς, πολλὰ καὶ οἴκοθεν ἐπινοεῖ: καὶ ἐνταῦθα πάλιν τῷ Θεῷ τὸ πᾶν λογιζόμενος. Καὶ καθάπερ τις σπινθὴρ πυρὸς ἀσβέστου εἰς πέλαγος ἐμπεσὼν, κυμάτων πολλῶν ἐπιόντων βαπτίζοιτο, καὶ πάλιν ἀνέρχοιτο λαμπρός: οὕτω δὴ καὶ ὁ μακάριος Παῦλος, νῦν μὲν ἐχώννυτο κινδυνεύων, νῦν δὲ αὐτοὺς διαδὺς, φαιδρότερος ἀνῄει, τῷ πάσχειν κακῶς περιγινόμενος. γʹ. Αὕτη γὰρ ἡ λαμπρὰ νίκη, τοῦτο τῆς Ἐκκλησίας τὸ τρόπαιον, οὕτως ὁ διάβολος βάλλεται, πασχόντων ἡμῶν κακῶς. Ἡμῶν γὰρ πασχόντων ἁλίσκεται, καὶ πάσχει κακῶς, ὅταν ἡμᾶς ποιεῖν βούλεται. Ὅπερ καὶ ἐπὶ Παύλου συνέβαινε: καὶ ὅσῳ μεῖζον ἐπῆγε τοὺς κινδύνους, τοσούτῳ μᾶλλον ἡττᾶτο. Οὐδὲ γὰρ ἓν εἶδος κατεσκεύαζε πειρασμῶν, ἀλλὰ ποικίλον καὶ διάφορον. Τὰ μὲν γὰρ πόνον εἶχε, τὰ δὲ ἀθυμίαν, τὰ δὲ φόβον, τὰ δὲ ὀδύνην, τὰ δὲ φροντίδα, τὰ δὲ αἰσχύνην, τὰ δὲ πάντα ὁμοῦ: ἀλλ' ὅμως ἐν πᾶσιν ἐκράτει. Καὶ καθάπερ στρατιώτης εἷς τὴν οἰκουμένην πολεμοῦσαν ἔχων ἅπασαν, ἐν μέσοις στρέφοιτο τοῖς τάγμασι τῶν πολεμίων, καὶ μηδὲν πάσχοι δεινόν: οὕτω καὶ ὁ Παῦλος μόνος ἐν βαρβάροις, ἐν Ἕλλησι, πανταχοῦ γῆς, πανταχοῦ θαλάσσης φαινόμενος, ἀχείρωτος ἔμενε. Καὶ ὥσπερ τις σπινθὴρ εἰς καλάμην καὶ χόρτον ἐμπίπτων, πρὸς τὴν ἑαυτοῦ φύσιν μετατίθησι τὰ καιόμενα: οὕτω καὶ οὗτος ἅπασιν ἐπιὼν, πάντας μεθίστα πρὸς τὴν ἀλήθειαν, χειμάῤῥου δίκην πάντα ἐπιὼν, καὶ ἀνατρέπων τὰ κωλύματα. Καὶ καθάπερ τις ἀθλητὴς αὐτὸς παλαίων, τρέχων, πυκτεύων, ἢ στρατιώτης τειχομαχῶν, πεζομαχῶν, ναυμαχῶν: οὕτω πᾶν εἶδος μετῄει μάχης, καὶ πῦρ ἐνέπνει, καὶ πᾶσιν ἀπρόσιτος ἦν: ἐνὶ σώματι καταλαμβάνων τὴν οἰκουμένην, μιᾷ γλώττῃ πάντας τρεπόμενος. Οὐχ οὕτως αἱ πολλαὶ σάλπιγγες ἐνέπιπτον τοῖς λίθοις τῆς τῶν Ἱεριχουντίων πόλεως, καὶ καθῄρουν αὐτοὺς, ὡς ἡ τούτου φωνὴ ἠχοῦσα τὰ ὀχυρώματα τὰ διαβολικὰ καὶ ῥίπτει χαμαὶ, καὶ τοὺς ἐναντίους πρὸς αὐτὸν μεθίστησι. Καὶ ἡνίκα συνέλεξεν αἰχμαλώτων πλῆθος, αὐτοὺς τούτους ὁπλίσας, οἰκεῖον στρατόπεδον πάλιν ἐποίει, καὶ δι' αὐτῶν ἐκράτει θαυμαστῶς. Δαυῒδ τὸν Γολιὰθ καταφέρει ἀπὸ λίθου μόνον ἑνός: ἀλλ' εἰ τὰ Παύλου κατορθώματα ἐξετάσεις, παιδὸς ἔργον ἐκεῖνο, καὶ ὅσον ποιμένος καὶ στρατηγοῦ τὸ μέσον, τοσοῦτον ὄψει τὸ διάφορον. Οὗτος γὰρ οὐ λίθον ῥίπτων κατέφερε τὸν Γολιὰθ, ἀλλὰ φθεγγόμενος μόνον ἅπασαν τοῦ διαβόλου κατέλυε τὴν φάλαγγα: καὶ καθάπερ λέων βρυχόμενος, καὶ φλόγα ἀπὸ τῆς γλώττης ἀφιεὶς, οὕτω πᾶσιν ἀφόρητος, καὶ πανταχοῦ μετεπήδα συνεχῶς, ἔδραμεν ἐπὶ τούτους, ἦλθεν ἐπ' ἐκείνους, μετέστη πρὸς τούτους, ἀπεπήδησε πρὸς ἑτέρους, ἀνέμου ταχύτερον ἐπιὼν, καὶ καθάπερ μίαν οἰκίαν, ἢ πλοῖον ἓν, τὴν οἰκουμένην ἅπασαν κυβερνῶν, τοὺς μὲν βαπτιζομένους ἀνέλκων, τοὺς δὲ ἰλιγγιῶντας στηρίζων, τοῖς ναύταις παρακελευόμενος, ἐπὶ τῶν αὐχένων καθήμενος, τὴν πρώραν περισκοπῶν, σχοινία τείνων, κώπην μεταχειρίζων; ἱστὸν ἕλκων, πρὸς τὸν οὐρανὸν βλέπων, πάντα αὐτὸς ὢν, καὶ ναύτης, καὶ κυβερνήτης, καὶ πρωρεὺς, καὶ ἱστίον, καὶ πλοῖον, καὶ πάντα πάσχων, ἵνα τὰ ἑτέρων λύσῃ κακά. Σκόπει δέ: Ὑπέστη ναυάγιον, ἵνα τὸ ναυάγιον παύσῃ τῆς οἰκουμένης: νυχθήμερον ἐν τῷ βυθῷ πεποίηκεν, ἵνα τοῦ βυθοῦ τῆς πλάνης ἀνιμήσηται: ἐν κόπῳ γέγονεν, ἵνα τοὺς κοπιῶντας ἀναπαύσῃ: πληγὰς ὑπέμεινεν, ἵνα τοὺς ὑπὸ τοῦ διαβόλου πληγέντας ἰάσηται: ἐν φυλακαῖς διέτριψεν, ἵνα τοὺς ἐν φυλακῇ καὶ σκότῳ καθημένους εἰς φῶς ἐξαγάγῃ: ἐν θανάτοις πολλάκις, ἵνα θανάτων ἀπαλλάξῃ χαλεπῶν: πεντάκις τεσσαράκοντα παρὰ μίαν ἔλαβεν, ἵνα αὐτοὺς τοὺς ταῦτα ποιοῦντας ἐλευθερώσῃ τῆς τοῦ διαβόλου μάστιγος: ἐῤῥαβδίσθη, ἵνα ὑπὸ τὴν ῥάβδον καὶ τὴν βακτηρίαν ἀγάγῃ τοῦ Χριστοῦ: ἐλιθάσθη, ἵνα ἀπαλλάξῃ τῶν ἀναισθήτων λίθων: ἐν ἐρημίᾳ γέγονεν, ἵνα τῆς ἐρημίας ἐξέληται: ἐν ὁδοιπορίαις, ἵνα στήσῃ πλανωμένους, καὶ τὴν εἰς τὸν οὐρανὸν φέρουσαν ὁδὸν ἀνοίξῃ: ἐν πόλεσιν ἐκινδύνευσεν, ἵνα τὴν ἄνω πόλιν ὑποδείξῃ: ἐν λιμῷ καὶ δίψει, ἵνα ἀφέληται τοῦ χαλεπωτέρου λιμοῦ: ἐν γυμνότητι, ἵνα ἀσχημονοῦντας ἐνδύσῃ τὴν στολὴν τοῦ Χριστοῦ: ἐν ἐπιστασίᾳ ὄχλου, ἵνα τῆς περιστάσεως τῶν δαιμόνων ἀπαγάγῃ: ἐπυρώθη, ἵνα σβέσῃ τὰ πεπυρωμένα βέλη τοῦ διαβόλου: διὰ θυρίδος ἀπὸ τείχους ἐχαλάσθη, ἵνα κάτωθεν ἄνω διαπέμψῃ τοὺς ἐῤῥιμμένους χαμαί. Ἔτι οὖν φθεγξόμεθα, οὐδὲ εἰδότες ἅπερ ἔπαθε Παῦλος; ἔτι χρημάτων μνησθησόμεθα; ἔτι γυναικὸς καὶ πόλεως καὶ ἐλευθερίας, ἐκεῖνον αὐτῆς τῆς ζωῆς μυριάκις καταφρονοῦντα ἰδόντες; Ὁ μάρτυς ἅπαξ ἀποθνήσκει: ὁ δὲ μακάριος ἐκεῖνος ἑνὶ σώματι καὶ μιᾷ ψυχῇ τοσούτους κινδύνους ὑπέμεινεν, ὅσοι καὶ ἀδαμάντινον ἱκανοὶ θορυβῆσαι ψυχήν: καὶ ἅπερ ἅπαντες ἐν τοσούτοις σώμασιν οἱ ἅγιοι ἔπαθον, ταῦτα αὐτὸς ἐν ἑνὶ πάντα ἤνεγκε: καὶ καθάπερ εἰς στάδιον τὴν οἰκουμένην εἰσελθὼν, καὶ πρὸς πάντας ἀποδυσάμενος, οὕτως ἵστατο γενναίως. Καὶ γὰρ ᾔδει τοὺς πυκτεύοντας αὐτῷ δαίμονας. Διὸ καὶ λαμπρὸς εὐθέως ἐκ προοιμίων ἐφάνη: ἐξ αὐτῆς τῆς βαλβῖδος καὶ μέχρι τέλους ὅμοιος διέμεινε: μᾶλλον δὲ καὶ ἐπέτεινε τὸν διωγμὸν, ἐγγὺς τοῦ βραβείου γενόμενος. Καὶ τὸ δὴ θαυμαστὸν, ὅτι τοσαῦτα πάσχων καὶ ποιῶν, σφόδρα μετριάζειν ᾔδει. Καὶ γὰρ εἰς ἀνάγκην ἐμπεσὼν τῆς διηγήσεως τῶν οἰκείων κατορθωμάτων, ταχέως ἅπαντα παρέδραμε: καίτοι γε μυρίας βίβλους ἐνέπλησεν ἂν, εἰ τῶν εἰρημένων ἕκαστον ἐξαπλῶσαι ἠβούλετο, καὶ τὰς Ἐκκλησίας εἶπεν ἃς ἐμερίμνα, εἰ τὰς φυλακὰς καὶ τὰ ἐν αὐταῖς κατορθώματα, εἰ τῶν ἄλλων καθ' ἑκάστην τὰς περιστάσεις, τὰς ἐφόδους. Ἀλλ' οὐκ ἠθέλησε. Ταῦτ' οὖν καὶ ἡμεῖς εἰδότες, καὶ μετριάζειν μάθωμεν, καὶ μηδέποτε ἐν πλούτῳ καυχᾶσθαι, μηδὲ ἐν τοῖς ἄλλοις βιωτικοῖς, ἀλλ' ἐπὶ ταῖς ὕβρεσι ταῖς διὰ τὸν Χριστὸν, καὶ ἐπὶ ταύταις, ὅταν ἀνάγκη γένηται: ὡς εἰ μηδὲν εἴη τὸ κατεπεῖγον, μηδὲ τούτων μνημονεύωμεν, ἵνα μὴ ἐπαιρώμεθα, ἀλλὰ ἁμαρτημάτων μόνων. Οὕτω γὰρ ἀπαλλαγησόμεθα αὐτῶν ῥᾳδίως, καὶ τὸν Θεὸν ἵλεων ἕξομεν, καὶ τῆς μελλούσης ἐπιτευξόμεθα ζωῆς: ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.