"In love unfeigned." This was the cause of all those good things; this made him what he was; this caused the Spirit also to abide with him, by Whose aid also all things were rightly done of him.
Ver. 7. "In the word of truth."
A thing he says in many places, that we continued neither to handle the word of God deceitfully nor to adulterate it.'
"In the power of God." That which he always does ascribing nothing to himself but the whole to God, and imputing whatsoever he hath done aright to Him, this he hath done here also. For since he uttered great things, and affirmed that he had manifested in all things an irreproachable life and exalted wisdom, he ascribes this to the Spirit and to God. For neither were those commonplace things which he had said. For if it be a difficult thing even for one who lives in quiet to do aright and be irreproachable, consider him who was harassed by so great temptations, and yet shone forth through all, what a spirit he was of! And yet he underwent not these alone, but even far more than these, as he mentions next. And what is indeed marvelous is, not that he was irreproachable though sailing in such mighty waves, nor that he endured all nobly, but all with pleasure even. Which things, all, he makes clear to us by the next words, saying,
"By the armor of righteousness on the right and the left."
[3.] Seest thou his self-possession of soul and well-strung spirit? For he shows that afflictions are arms not only which strike not down, but do even fortify and make stronger. And he calls those things left,' which seem to be painful; for such those are which bring with them the reward. Wherefore then doth he call them thus? Either in conformity with the conception of the generality, or because God commanded us to pray that we enter not into temptation.
Ver. 8. "By glory and dishonor, by evil report and good report."
What saying thou? That thou enjoyest honor, and setting down this as a great thing? Yes,' he saith. Why, forsooth? For to bear dishonor indeed is a great thing, but to partake of honor requires not a vigorous [712] soul. Nay, it needs a vigorous and exceeding great soul, that he who enjoys it may not be thrown and break his neck [713] . Wherefore he glories in this as well as in that, for he shone equally in both. But how is it a weapon of righteousness? Because that the teachers are held in honor induceth many unto godliness. And besides, this is a proof of good works, and this glorifieth God. And this is, further, an instance of the wise contrivance of God, that by things which are opposite He brings in the Preaching. For consider. Was Paul bound? This too was on behalf of the Gospel. For, saith he, "the things which happened unto me have fallen out unto the progress of the Gospel; so that most of the brethren, being confident through my bonds, are more abundantly bold to speak the word without fear." (Philip. i. 12, 14.) Again, did he enjoy honor? This too again rendered them more forward. "By evil report and good report." For not only did he bear those things nobly which happen to the body, the afflictions,' and whatever he enumerated, but those also which touch the soul; for neither are these wont to disturb slightly. Jeremiah at least having borne many temptations, gave in [714] upon these, and when he was reproached, said, "I will not prophesy, neither will I name the Name of the Lord. [715] " (Jer. xx. 9.) And David too many places complains of reproach. Isaiah also, after many things, exhorteth concerning this, saying, "Fear ye not the reproach of men, neither be ye overcome by their reviling." (Is. li. 7. LXX.) And again, Christ also to His disciples; "When they shall speak all manner of evil against you falsely, rejoice and be exceeding glad," (Matt. v. 11, 12.) He saith, "for great is your reward in heaven." Elsewhere too He says," And leap for joy." (Luke vi. 23.) But He would not have made the reward so great, had not the contest been a great one. For in tortures the body also shareth the anguish with the soul; for the pain is both of the body and of the soul; but here it is of the soul alone. Many at any rate have fallen by these alone, and have lost their own souls. And to Job also the reproaches of his friends appeared more grievous than the worms and the sores. For there is nothing, there is nothing more intolerable to those in affliction than a word capable of stinging the soul. Wherefore along with the perils and the toils he names these also, saying, "By glory and dishonor." At any rate, many of the Jews also on account of glory derived from the many would not believe. For they feared, not lest they should be punished, but lest they should be put out of the synagogue. Wherefore He saith, "How can ye believe which receive glory one of another?" (John v. 44.) And we may see numbers who have indeed despised all dangers, but have been worsted by glory.
[4.] "As deceivers, and yet true."
This is, "by evil report and good report."
Ver. 9. "As unknown, and yet well known." This is, "by glory and dishonor." For by some they were well known and much sought after, whilst others designed not to know them at all.
"As dying, and behold, we live."
As under sentence of death and condemned; which was itself also matter of dishonor. But this he said, to show both the unspeakable power of God and their own patience. For so far as those who plotted against us were concerned, we died; and this is what all suppose; but by God's aid we escaped the dangers. Then to manifest also on what account God permits these things, he added, "As chastened, and not killed."
Showing that the gain accruing to them from their temptations, even before the rewards, was great, and that their enemies against their will did them service.
Ver. 10. "As sorrowful, yet alway rejoicing."
For by those that are without, indeed, we are suspected of being in despair; but we give no heed to them; yea, we have our pleasure at the full [716] . And he said not "rejoicing" only, but added also its perpetuity, for he says "alway rejoicing." What then can come up to this life? wherein, although dangers so great assault, the joy becometh greater.
"As poor, yet making many rich."
Some indeed affirm that the spiritual riches are spoken of here; but I would say that the carnal are so too; for they were rich in these also, having, after a new kind of manner, the houses of all opened to them. And this too he signified by what follows, saying,
"As having nothing, and yet possessing all things."
And how can this be? Yea rather, how can the opposite be? For he that possesseth many things hath nothing; and he that hath nothing possesseth the goods of all [717] . And not here only, but also in the other points, contraries were produced by their contraries. But if thou marvellest how it is possible for one that hath nothing to have all things, let us bring forth this man himself into the midst, who commanded the world and was lord not only of their substance, but of their very eyes even. "If possible," he says, "ye would have plucked out your eyes, and have given them to me." (Gal. iv. 15.)
Now these things he says, to instruct us not to be disturbed at the opinions of the many, though they call us deceivers, though they know us not, though they count us condemned [718] , and appointed unto death, to be in sorrow, to be in poverty, to have nothing, to be (us, who are in cheerfulness) desponding: because that the sun even is not clear to the blind, nor the pleasure of the sane intelligible [719] to the mad. For the faithful only are right judges of these matters, and are not pleased and pained at the same things as other people. For if any one who knew nothing of the games were to see a boxer, having wounds upon him and wearing a crown; he would think him in pain on account of the wounds, not understanding the pleasure the crown would give him. And these therefore, because they know what we suffer but do not know for what we suffer them, naturally suspect that there is nought besides these; for they see indeed the wrestling and the dangers, but not the prizes and the crowns and the subject [720] of the contest. What then were the "all things" which Paul possessed, when he said, "As having nothing, and yet possessing all things?" Things temporal [721] , things spiritual. For he whom the cities received as an angel, for whom they would have plucked out their own eyes and have given them to him, (Gal. iv. 14, 15.) he for whom they laid down their own necks, how had he not all things that were theirs? (Rom. xvi. 4.) But if thou desirest to see the spiritual also, thou wilt find him in these things also especially rich. For he that was so dear to the King of all as even to share in unspeakable things with the Lord of the angels, (ch. xii. 4.) how was not he more opulent than all men, and had all things? Devils had not else been so subject to him, suffering and disease had not so fled away [722] .
[5.] And let us therefore, when we suffer aught for Christ's sake, not merely bear it nobly but also rejoice. If we fast, let us leap for joy as if enjoying luxury; if we be insulted, let us dance as if praised; if we spend, let us feel as if gaining; if we bestow on the poor, let us count ourselves to receive: for he that gives not thus will not give readily. When then thou hast a mind to scatter abroad, look not at this only in almsgiving, but also in every kind of virtue, compute not alone the severity of the toils, but also the sweetness of the prizes; and before all the subjects of this wrestling, our Lord Jesus; and thou wilt readily enter upon the contest, and wilt live the whole time in pleasure. For nothing is wont so to cause pleasure as a good conscience.
Therefore Paul indeed, though wounded every day, rejoiced and exulted; but the men of this day, although they endure not a shadow even [723] of what he did, grieve and make lamentations from no other cause than that they have not a mind full of heavenly philosophy. For, tell me, wherefore the lamentation? Because thou art poor, and in want of necessaries? Surely for this thou oughtest rather to make lamentation, [not] [724] because thou weepest, not because thou art poor, but because thou art mean-spirited; not because thou hast not money, but because thou prizest money so highly. Paul died daily, yet wept not but even rejoiced; he fought with continual hunger, yet grieved not but even gloried in it. And dost thou, because thou hast not all the year's provisions stored up, grieve and beat thyself? Yes,' he replies, for he had to care only for his own needs, whilst I have besides to care for servants, and children, and wife.' Rather, he alone had not to care for his own needs, but for the whole world's. And thou indeed [hast to care] for one household, but he for those so many poor at Jerusalem, for those in Macedonia, for those everywhere in poverty, for those who give to them no less than for those who receive. For his care for the world was of a twofold nature, both that they might not be destitute of necessaries, and that they might be rich in spiritual things. And thy famishing children distress not thee so much as all the concerns of the faithful did him. Why do I say, of the faithful? For neither was he free from care for the unfaithful, but was so eaten up with it that he wished even to become accursed for their sakes; but thou, were a famine to rage ten thousand times over, wouldest never choose to die for any whomsoever. And thou indeed carest for one woman, but he for the Churches throughout the world. For he saith, "My anxiety for all the Churches." (ch. xi. 28.) How long then, O man, dost thou trifle, comparing thyself with Paul; and wilt not cease from this thy much meanness of spirit? For it behoveth to weep, not when we are in poverty but when we sin; for this is worthy of lamentations, as all the other things are of ridicule even. But,' he saith, this is not all that grieves me; but that also such an one is in power, whilst I am unhonored and outcast.' And what is this? for the blessed Paul too appeared to the many to be unhonored and an outcast. But,' saith he, he was Paul.' Plainly then not the nature of the things, but thy feebleness of spirit causeth thy desponding. Lament not therefore thy poverty, but thyself who art so minded, yea rather, lament not thyself, but reform thee; and seek not for money, but pursue that which maketh men of more cheerful countenance than thousands of money, philosophy and virtue. For where indeed these are, there is no harm in poverty; and where these are not there is no good in money. For tell me, what good is it when men are rich indeed, but have beggarly souls? Thou dost not bewail thyself, so much as that rich man himself, because he hath not the wealth of all. And if he doth not weep as thou dost, yet lay open his conscience, and thou wilt see his wailings and lamentations.