Ver. 7. "But we have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves."
For seeing he had spoken many and great things of the unspeakable glory, lest any should say, And how enjoying so great a glory remain we in a mortal body?' he saith, that this very thing is indeed the chiefest marvel and a very great example of the power of God, that an earthen vessel hath been enabled to bear so great a brightness and to keep so high a treasure. And therefore as admiring this, he said, "That the exceeding greatness of the power may be of God, and not from ourselves;" again alluding to those who gloried in themselves. For both the greatness of the things given and the weakness of them that receive show His power; in that He not only gave great things, but also to those who are little. For he used the term "earthen" in allusion to the frailty [613] of our mortal nature, and to declare the weakness of our flesh. For it is nothing better constituted than earthenware; so is it soon damaged, and by death and disease and variations of temperature and ten thousand other things easily dissolved. And he said these things both to take down their inflation, and to show to all that none of the things we hold [614] is human. For then is the power of God chiefly conspicuous, when by vile it worketh mighty things. Wherefore also in another place He said, "For My power is made perfect in weakness." (2 Cor. xii. 9.) And indeed in the Old [Testament] whole hosts of barbarians were turned to flight by gnats and flies, wherefore also He calleth the caterpillar His mighty force [615] ; (Joel ii. 25.) and in the beginning, by only confounding tongues, He put a stop to that great tower in Babylon. And in their wars too, at one time, He routed innumerable hosts by three hundred men; at another He overthrew cities by trumpets; and afterwards by a little and poor [616] stripling, David, He turned to flight the whole army of barbarians. So then here also, sending forth twelve only He overcame the world; twelve, and those, persecuted, warred against.
[4.] Let us then be amazed at the Power of God, admire, adore it. Let us ask Jews, let us ask Greeks, who persuaded the whole world to desert from their fathers' usages, and to go over to another way of life? The fisherman, or the tentmaker? the publican, or the unlearned and ignorant? And how can these things stand with reason, except it were Divine Power which achieveth all by their means? And what too did they say to persuade them? Be baptized in the Name of The Crucified.' Of what kind of man [617] ? One they had not seen nor looked upon. But nevertheless saying and preaching these things, they persuaded them that they who gave them oracles, and whom they had received by tradition from their forefathers, were no Gods: whilst this Christ, He Who was nailed [to the wood,] drew them all unto Himself. And yet that He was indeed crucified and buried, was manifest in a manner to all; but that He was risen again, none save a few saw. But still of this too they persuaded those who had not beheld; and not that He rose again only, but that He ascended also into Heaven, and cometh to judge quick and dead. Whence then the persuasiveness of these sayings, tell me? From nothing else than the Power of God. For, in the first place, innovation itself [618] was offensive to all; but when too one innovates in such things, the matter becomes more grievous: when one tears up [619] the foundations of ancient custom, when one plucks laws from their seat. And besides all this, neither did the heralds seem worthy of credit, but they were both of a nation hated amongst all men, and were timorous and ignorant. Whence then overcame they the world? Whence cast they out you, and those your forefathers who were reputed to be philosophers, along with their very gods? Is it not quite evident that it was from having God with them? For neither are these successes of human, but of some divine and unspeakable, power. No,' saith one, but of witchcraft.' Then certainly ought the power of the demons to have increased and the worship of idols to have extended. How then have they been overthrown and have vanished, and our things the reverse of these? So that from this even it is manifest that what was done was the decree of God; and not from the Preaching only, but also from the title of life itself. For when was virginity so largely planted every where in the world? when contempt of wealth, and of life, and of all things besides? For such as were wicked and wizards, would have effected nothing like this, but the contrary in all respects: whilst these introduced amongst us the life of angels; and not introduced merely, but established it in our own land, in that of the barbarians, in the very extremities of the earth. Whence it is manifest that it was the power of Christ every where that effected all, which every where shineth, and swifter than any lightning illumeth the hearts of men. All these things, then, considering, and accepting what hath been done as a clear proof of the promise of the things to come, worship with us the invincible might of The Crucified, that ye may both escape the intolerable punishments, and obtain the everlasting kingdom; of which may all we partake through the grace and love towards men of our Lord Jesus Christ; to Whom be glory world without end. Amen.
[593] huperboles.
[594] hepairein. The Benedictine Latin translates, "necessary to exalt [himself] both on account of the false Apostles, and his hearers."
[595] paizontos.
[596] parochen.
[597] choregian.
[598] apogumnoumen.
[599] See Epiphanius adv. Hær. lib. i. tom. iii. 33.
[600] For a full account of Manichæism, see Library of the Fathers, St. Augustin's Confessions, Note A.
[601] [This is one of the few instances in which the expositor allowed himself to be diverted by dogmatic considerations from the true meaning of the word. It is exceedingly awkward to make of this world depend upon unbelievers, and not upon the substantive God which immediately precedes. The natural and legitimate construction is the one given in both the English versions, "the God of this world (or age)." But Chrysostom was led to depart from it, as Augustin was afterwards, and Origen and Tertullian had been before, by a desire to resist the Marcionites and the Manichæans who were accustomed to quote this passage in favor of their doctrine of two eternal principles, the one good, the other evil. But the ordinary rendering of the phrase gives no countenance to the Dualism, which for so many centuries opposed and embarrassed the early Church. It is, alas, too certain that Satan rules this world as if he were a God, and from the multitude he receives the service which is due to the Most High alone, but this fact by no means exalts him to an equality with the maker of all or makes him an original and co-eternal principle of life and action. It is because men turn away from the glory of God as it shines in the face of Jesus Christ that God permits Satan to destroy, in whole or in part, their capacity for spiritual vision. Such a work is eminently appropriate in him who is prince of "the world-rulers of this darkness" (Ephes. vi. 12 Rev. Ver.), and the element of whose being is deceit and falsehood. C.]
[602] Literally "physicians' sons."
[603] Rec. Text "parables."
[604] ta hemetera.
[605] Or "than."
[606] Sc. the false Apostles.
[607] nosphizometha.
[608] "Our" Rec. Text, [which is correct. C.]
[609] meta prosthekes.
[610] The Apostle.
[611] aparallakton.
[612] God's.
[613] to euthrauston.
[614] ton kath hemas.
[615] dunamin. LXX. A.V. army. Gen. 11.
[616] heutelous.
[617] Poiou.
[618] So one ms. at any rate; Ben. "this innovation."
[619] hanamochleue.