That is, we had no longer any expectation of living. What David calleth "the gates of hell, the pangs" and "the shadow of death," this he expresseth by saying, "We endured peril pregnant with certain death."
Ver. 9. "But we had the answer of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead."
What is this, "the answer of death?" [399] The vote, the judgment, the expectation. For so spake our affairs; our fortunes gave this answer, "We shall surely die."
To be sure, this did not come to the proof, but only as far as to our anticipations, and stopped there: for the nature of our affairs did so declare, yet the power of God allowed not the declaration to take effect, but permitted it to happen only in our thought and in expectation: wherefore he saith, "We had the answer of death in ourselves," not in fact. [400] And wherefore permitted He peril so great as to take away our hope and cause us to despair? "That we should not trust in ourselves," saith he, "but in God." These words Paul said, not that this was his own temper. Away with such a thought, but as attuning [401] the rest by what he saith of himself, and in his great care to speak modestly. Whence also further on he saith, "There was given to me a thorn in the flesh, (meaning his trials,) lest I should be exalted overmuch." (2 Cor. xii. 7.) And yet God doth not say that He permitted them for this, but for another reason. What other? That His strength might be the more displayed; "For," saith he, "My grace is sufficient for thee, for My power is made perfect in weakness." (ver. 9.) But, as I said, he no where forgetteth his own peculiar character, classing himself with those who fall short exceedingly and stand in need of much discipline and correction. For if one or two trials suffice to sober even ordinary men, how should he who of all men had most cultivated lowliness of mind his whole life long and had suffered as no other man did, after so many years and a practice of wisdom [402] worthy of the heavens, be in need of this admonition? Whence it is plain that here too, it is from modesty and to calm down those who thought highly of themselves and boasted, that he thus speaks, "That we should not trust in ourselves, but in God."
[4.] And observe how he treateth them tenderly [403] here also. For, saith he, these trials were permitted to come upon us for your sakes; of so great price [404] are ye in God's sight; for "whether we be afflicted," saith he, "it is for your consolation and salvation;" but they were "out of measure" for our sake, lest we should be high minded. "For we were weighed down exceedingly, beyond our power, that we should not trust in ourselves, but in God that raiseth the dead." He again putteth them in mind of the doctrine of the Resurrection whereon he said so much in the former Epistle, and confirmeth it from the present circumstance; whence he added,
Ver. 10. "Who delivered us out of so great deaths. [405] "
He said not, "from so great dangers," at once showing the insupportable severity of the trials, and confirming the doctrine I have mentioned. For whereas the Resurrection was a thing future, he showeth that it happeneth every day: for when [God] lifteth up again a man who is despaired of and hath been brought to the very gates of Hades, He showeth none other thing than a resurrection, snatching out of the very jaws of death him that had fallen into them: whence in the case of those despaired of and then restored either out of grievous sickness or insupportable trials, it is an ordinary way of speaking to say, We have seen a resurrection of the dead in his case.
Ver. 10, 11. "And we have set our hope that He will also still deliver us; ye also helping together on our behalf by your supplication, that for the gift bestowed upon us by the means of many [406] , thanks may be given by many persons on our behalf."
Since the words, "that we should not trust in ourselves," might seem to be a common charge and an accusation that pointed to some amongst them; he softeneth [407] again what he said, by calling their prayers a great protection and at the same time showing that [this] our life must be throughout a scene of conflict [408] . For in those words, "And we have set our hope that He will also still deliver us," he predicts a future sleet [409] of many trials: but still no where aught of being forsaken, but of succor again and support. Then, lest on hearing that they were to be continually in perils they should be cast down, he showed before the use of perils; for instance, "that we should not trust in ourselves;" that is, that he may keep us in continual humility, and that their salvation may be wrought; and many other uses besides; the being partakers with Christ; ("for," saith he, "the sufferings of Christ abound in us;") the suffering for the faithful; ("for," saith he, "whether we be afflicted, it is for your comfort and salvation;") the superior lustre this last (i.e., their salvation) should shine with [410] ; "which," saith he, "worketh" [in you] "in the patient enduring of the same sufferings;" their being made hardy; and besides all these, that of seeing the resurrection vividly portrayed before their eyes: for, "He hath delivered us out of so great death;" being of an earnest mind and ever looking unto Him, "for," saith he, "we have set our hope that he will deliver" us; its rivetting [411] them to prayers, for he saith, "ye also helping together on our behalf by your supplication." Thus having shown the gain of affliction and then having made them energetic: he anointeth once more their spirits [for the combat], and animates them to virtue by witnessing great things of their prayers, for that to these God had granted [412] Paul; as he saith, "Ye helping together on our behalf by prayer." But what is this: "That for the gift bestowed upon us by means of many [413] , thanks may be given by many on our behalf? He delivered us from those deaths," saith he, "ye also helping together by prayer;" that is, praying all of you for us. For "the gift bestowed upon us," that is, our being saved, He was pleased to grant to you all, in order that many persons might give Him thanks, because that many also received the boon.
[5.] And this he said, at once to stir them up to prayer for others, and to accustom them always to give thanks to God for whatever befalleth others, showing that He too willeth this exceedingly. For they that are careful to do both these for others, will much more for themselves show an example of both. And besides this, he both teacheth them humility and leadeth on to more fervent love. For if he who was so high above them owneth himself to have been saved by their prayers: and that to their prayers himself [414] had been granted as a boon of God, think what their modesty and disposition ought to have been. And observe, I pray you, this also; that even if God doeth any thing in mercy, yet prayer doth mightily contribute thereunto. For at the first he attributed his salvation to His mercies; for "The God of mercies," he says, Himself "delivered us," but here to the prayers also. For on him too that owed the ten thousand talents He had mercy after that he fell at His feet; (Matt. xviii. 24, 27.) although it is written, that "being moved with compassion, He loosed him." And again to the "woman of Canaan," it was after that long attendance and importunity [415] of hers, (Matt. xv. 22.) that He finally granted the healing of her daughter, even though of His mercy He healed her. Hereby then we learn that even though we are to receive mercy, we must first make ourselves worthy of the mercy; for though there be mercy, yet it seeketh out those that are worthy. It will not come upon all without distinction; those even who have no feeling; for He saith, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion." (Rom. ix. 15.) Observe at least what he saith here, "Ye also helping together by prayer." He hath neither ascribed the whole of the good work to them lest he should lift them up, nor yet deprived them of all share whatever in it, in order to encourage them and animate their zeal, and bring them together one to another. Whence also he said, "He also granted to you my safety." For ofttimes also God is abashed [416] by a multitude praying with one mind and mouth. Whence also He said to the prophet, "And shall not I spare this city wherein dwell more than six score thousand persons?" (Jonah iv. 11.) Then lest thou think He respecteth the multitude only, He saith, "Though the number of Israel be as the sand of the sea, a remnant shall be saved." (Isa. x. 22.) How then saved He the Ninevites? Because in their case, there was not only a multitude, but a multitude and virtue too. For each one "turned from" his "evil way." (Jonah iii. 10; iv. 11.) And besides, when He saved them, He said that they discerned not "between their right hand and their left hand:" whence it is plain that even before, they sinned more out of simpleness than of wickedness: it is plain too from their being converted, as they were, by hearing a few words. But if their being six score thousand were of itself enough to save them, what hindered even before this that they should be saved? And why saith He not to the Prophet, And shall I not spare this city which so turneth itself? but bringeth forward the score thousands. He produceth this also as a reason over and above. For that they had turned was known to the prophet, but he knew not either their numbers or their simpleness. So by every possible consideration he is desirous to soften them. For even greatness of number hath power, when there is virtue withal. And truly the Scripture elsewhere also showeth this plainly, where it saith, "But prayer was made earnestly of the Church unto God for him:" (Acts xii. 5.) and so great power had it, even when the doors were shut and chains lay on him and keepers were sleeping by on either side, that it led the Apostle forth and delivered him from them all. But as where there is virtue, greatness of number hath mighty power; so where wickedness is, it profiteth nothing. For the Israelites of whom He saith that the number of them was as the sand of the sea, perished every one, and those too in the days of Noe were both many, yea, numberless; and yet this profited them nothing. For greatness of number hath no power of itself, but only as an adjunct [417] .
[6.] Let us then be diligent in coming together in supplication; and let us pray for one another, as they did for the Apostles. For [so] we both fulfil a commandment, and are "anointed [418] " unto love: (and when I say love, I speak of every good thing:) and also learn [419] to give thanks with more earnestness: for they that give thanks for the things of others, much more will they for their own. This also was David wont to do, saying, "Magnify the Lord with me, and let us exalt His name together;" (Ps. xxxiv. 3.) this the Apostle too doth every where require. This let us too labor in; and let us show forth unto all the beneficence of God that we may get companions in the act of praise: for if when we have received any good from men, by proclaiming it forth we make them the readier to serve us: much more shall we, by telling abroad the benefits of God, draw Him on to more good-will. And if when we have received benefits of men we stir up others also to join us in the giving of thanks, much more ought we to bring many unto God who may give thanks for us. For if Paul who had so great confidence [toward God] doth this, much more is it necessary for us to do it. Let us then exhort the saints to give thanks for us; and let us do the same ourselves for one another. To priests especially this good work belongs, since it is an exceeding privilege [420] . For drawing near, we first give thanks for the whole world and the good things common [to all]. For even though the blessings of God be common, yet doth the common preservation [421] include thine own; so that thou both owest common thanksgivings for thine own peculiar [422] blessing, and for the common blessings shouldest of right render up thine own peculiar [423] praise: for He lighted up the sun not for thee alone, but also for all in common; but nevertheless thou for thy part hast it whole [424] . For it was made so large for the common good; and yet thou individually seest it as large as all men have seen it; so that thou owest a thanksgiving as great as all together; and thou oughtest to give thanks for what all have in common and likewise for the virtue of others; for on account of others, too, we receive many blessings: for had there been found in Sodom ten righteous only, they had not suffered what they did. So then let us give thanks also for the confidence of others [toward God]. For this custom is an ancient one, planted in the Church from the beginning. Thus Paul also giveth thanks for the Romans, (Rom. i. 8.) for the Corinthians, (1 Cor. i. 4.) for the whole world, (1 Tim. ii. 1.) And tell me not, "The good work is none of mine;" for though it be none of thine, yet even so oughtest thou to give thanks that thy member is such an one. And besides, by thy acclamation thou makest it thine own, and sharest in the crown, and shalt thyself also receive the gift. On this account it is that the laws of the Church [425] command prayer also to be thus made, and that not for the faithful only, but also for the Catechumens. For the law stirreth up the faithful to make supplication for the uninitiated [426] . For when the Deacon saith [427] , "Let us pray earnestly for the Catechumens," he doth no other than excite the whole multitude of the faithful to pray for them; although the Catechumens are as yet aliens. For they are not yet of the Body of Christ, they have not yet partaken of the Mysteries, but are still divided from the spiritual flock. But if we ought to intercede for these, much more for our own members. And even therefore he saith, "earnestly let us pray," that thou shouldest not disown them as aliens, that thou shouldest not disregard them as strangers. For as yet they have not the appointed [428] prayer, which Christ brought in; as yet they have not confidence, but have need of others' aid who have been initiated. For without the king's courts they stand, far from the sacred precincts [429] . Therefore they are even driven away whilst those awful prayers are being offered. Therefore also he exhorteth thee to pray for them that they may become members of thee, that they may be no longer strangers and aliens. For the words, "Let us pray," are not addressed to the priests alone, but also to those that make up the people: for when he saith, "Let us stand in order [430] : let us pray;" he exhorteth all to the prayer.