It is worth pointing out that in this third charge against himself, as well as in the first, St. Paul goes beyond what he states in the similar passages in the Epistles to the Corinthians, Philippians, and Galatians. There he simply draws attention to the fact that he had been a persecutor who had made havoc of the Church.[24] He says nothing about blaspheming or taking an insolent satisfaction in the pain which he inflicted. This has some bearing on the genuineness of this Epistle. (1) It shows that St. Paul was in the habit of alluding to the fact that he had been a persecutor. It was part of his preaching, for it proved that his conversion was directly and immediately God's work. He did not owe the Gospel which he preached to any persuasion on the part of man. It is, therefore, quite in harmony with St. Paul's practice to insist on his former misconduct. But it may be urged that a forger might notice this and imitate it. That of course is true. But if these Epistles are a forgery, they are certainly not forged with any intention of injuring St. Paul's memory. Is it likely, then, that a forger in imitating the self-accusation of the Apostle, would use stronger language than the Apostle himself uses in those Epistles which are indisputably his? Would he go out of his way to use such strong language as "blasphemer," and "insolent oppressor"? But, if St. Paul wrote these Epistles, this exceptionally strong language is thoroughly natural in a passage in which the Apostle wishes to place in as strong a light as may be the greatness of the Divine compassion in forgiving sins, as manifested in his own case. He had been foremost as a bitter and arrogant opponent of the Gospel; and yet God had singled him out to be foremost in preaching it. Here was a proof that no sinner need despair. What comfort for a fallen race could the false teachers offer in comparison with this?
Like St. Peter's sin in denying His Lord, St. Paul's sin in persecuting Him was overruled for good. The Divine process of bringing good out of evil was strongly exemplified in it. The Gnostic teachers had tried to show how, by a gradual degradation, evil might proceed from the Supreme Good. There is nothing Divine in such a process as that. The fall from good to evil is rather a devilish one, as when an angel of light became the evil one and involved mankind in his own fall. Divinity is shown in the converse process of making what is evil work towards what is good. Under Divine guidance St. Paul's self-righteous confidence and arrogant intolerance were turned into a blessing to himself and others. The recollection of his sin kept him humble, intensified his gratitude, and gave him a strong additional motive to devote himself to the work of bringing others to the Master who had been so gracious to himself. St. Chrysostom in commenting on this passage in his Homilies on the Pastoral Epistles points out how it illustrates St. Paul's humility, a virtue which is more often praised than practised. "This quality was so cultivated by the blessed Paul, that he is ever looking out for inducements to be humble. They who are conscious to themselves of great merits must struggle much with themselves if they would be humble. And he too was one likely to be under violent temptations, his own good conscience swelling him up like a gathering tumour.... Being filled, therefore, with high thoughts, and having used magnificent expressions, he at once depresses himself, and engages others also to do the like. Having said, then, that _the Gospel was committed to his trust_, lest this should seem to be said with pride, he checks himself at once, adding by way of correction, _I thank Him that enabled me, Christ Jesus our Lord, for that He counted me_ _faithful, appointing me to His service_. Thus everywhere, we see, he conceals his own merit and ascribes everything to God, yet so far only as not to take away free will."