For he spake only; and, falling upon his enemies more fiercely than any fire, his words drave out the demons and brought over unto him the men that were possessed of them. For when he cast out that demon, the evil one, fifty thousand sorcerers coming together burnt their books of magic and revolted to the truth. (See Acts xix. 19.) And like as in a war, when a tower has fallen or a tyrant been brought low, all his partizans cast away their arms and run unto the [opposing] general; so truly did it happen then also. For when the demon was cast out, they all having been besieged, and having cast away, yea rather having destroyed, their books, ran unto the feet of Paul. But he setting himself [898] against the world as though against a single army, no where stayed his march, but did all things as if he were some man endued with wings [899] : and now restored a lame, now raised a dead man, now blinded a third, (I mean the sorcerer,) nor even when shut up in a prison indulged in rest, but even there brought over to himself the jailor, effecting the goodly captivity we treat of.
[4.] Let us also imitate him after our power. And why do I say, after our power? For he that wills may come even near unto him, and behold his valor, and imitate his heroism. For still he is doing this work, "casting down imaginations, and every high thing that is exalted against the knowledge of God." And although many heretics have attempted to cut him in pieces; yet still, even though dismembered, he displayeth a mighty strength. For both Marcion and Manichæus use him indeed, but after cutting him in pieces; but still even so they are refuted by the several members. For even a hand only of this champion being found among them puts them utterly to the rout; and a foot only, left amongst others, pursues and prostrates them, in order that thou mayest learn the superabundance of his power, and that, although shorn of his limbs even, he is able to destroy all his adversaries. This however,' saith one, is an instance of perversion, that those who are battling with each other should all use him.' An instance of perversion certainly, but not in Paul, (God forbid,) but in them who use him. For he was not parti-colored [900] , but uniform and clear, but they perverted his words to their own notions. And wherefore,' saith one, were they so spoken as to give handles to those that wished for them?' He did not give handles, but their frenzy used his words not rightly; since this whole world also is both wonderful and great, and a sure proof of the wisdom of God, and "the heavens declare the glory of God, and day unto day uttereth speech, and night unto night declareth knowledge;" (Ps. xix. 1, 2.) but nevertheless, many have stumbled at it and in contrary directions to one another. And some have admired it so much above its worth as to think it God; whilst others have been so insensible of its beauty as to assert it to be unworthy of God's creating hand [901] , and to ascribe the greater share in it to a certain evil matter. And yet God provided for both points by making it beautiful and great that it might not be deemed alien from his wisdom; yet defective and not sufficient unto itself that it might not be suspected to be God. But nevertheless those who were blinded by their own reasonings fell away into contradictory notions, refuting one another, and becoming each the other's accuser, and vindicating the wisdom of God even by the very reasonings which led them astray. And why do I speak of the sun and the heaven? The Jews saw so many marvels happen before their eyes, yet straightway worshipped a calf. Again they saw Christ casting out demons, yet called him one that had a demon. But this was no imputation against him that cast them out, but an accusation of their understanding who were so blinded. Condemn not then Paul on account of their judgment who have used him amiss; but understand well the treasures in him, and develop his riches, so shalt thou make noble stand against all, fenced by his armor. So shalt thou be able to stop the mouths both of Greeks and Jews. And how,' saith one, seeing they believe him not?' By the things wrought through him, by the reformation effected in the world. For it was not of human power [902] that so great things could be done, but the Might of the Crucified, breathing on him, made him such as he was, and showed him more powerful than orators and philosophers and tyrants and kings and all men. He was not only able to arm himself and to strike down his adversaries, but to make others also such as himself. Therefore in order that we may become useful both to ourselves and to others, let us continually have him in our hands, using his writings for a meadow and garden of delight [903] . For so shall we be able both to be delivered from vice and to choose virtue, and to obtain the promised good things, 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 Spirit, be glory, might, honor, now and for ever, and world without end. Amen.
[883] auto touto.
[884] Or, severity.'
[885] murian.
[886] trope.
[887] peridromai.
[888] to pros antidiastolen.
[889] The false Apostles.
[890] hanekesta.
[891] haistheton.
[892] noeton.
[893] The Corinthians.
[894] The False Apostles.
[895] gnesios.
[896] kedemon.
[897] chitoniskou.
[898] paratattomenos.
[899] hupopteros.
[900] poikilos tis.
[901] demiourgias.
[902] [Some remarks of Hodge in loco are worth quoting here as confirming Chrysostom's view of the passage and showing its permanent application. "The conflict to which the Apostle refers is that between truth and error. When the Gospel was first proclaimed it found itself in conflict with all the forms of religion and philosophy then prevailing among men. To the wise of this world the Gospel appeared as foolishness. It was, however, the wisdom and power of God. The conflict then begun has continued ever since, and is now as deadly as at any former period. Men of science and philosophers are as confident in their conclusions, and as much disposed to exalt themselves, or their opinions, against the knowledge of God as ever. There is no doubt as to the issue of this contest. It is a contest between God and man, in which, of course, God must prevail. The instructive lesson which the Apostle designs here to inculcate is that this warfare must not be conducted on the part of the advocates of the Gospel with carnal weapons. They must not rely upon their own resources and attempt to overcome their enemies by argument. They must not become philosophers and turn the Gospel into a philosophy. This would be to make it a human conflict on both sides. It would be human reason against human reason, the intellect of one man against the intellect of another man. Paul told the Corinthians in his former Epistle that he did not appear among them as a philosopher, but as a witness; he came not with the words of man's wisdom: he did not rely for success on his powers of argument or of persuasion, but on the demonstration of the Spirit. The faith which he labored to secure was not to be founded on the wisdom of men, but on the power of God; not on arguments addressed to the understanding but on the testimony of God. That testimony has the same effect which intuition has. It reveals the truth to the mind and conscience as self-evident: and therefore it cannot be resisted. A rationalistic Christian, a philosophizing theologian, therefore, lays aside the divine for the human, the wisdom of God for the wisdom of man, the infinite and infallible for the finite and the fallible." The whole history of the Church shows that whenever high imaginations were cast down and strongholds overthrown, it was by the simple testimony of the word of God, presented not as something to be proved but as something to be believed. C.]
[903] anti leimonos kai paradeisou entruphontes.