John Chrysostom

Seeing he had uttered great things and had set himself and all the faithful before Moses, aware of the height and greatness of what he had said, observe how he moderates his tone again. For it was necessary on account of the false Apostles to exalt his hearers also, and again to calm down that swelling; yet not to do it away, since this would be a trifler's part. Wherefore he manages this in another manner, by showing that not of their own merits was it, but all of the loving-kindness of God. Wherefore also he says, "Therefore seeing we have this ministry." For nothing more did we contribute, except that we became ministers, and made ourselves subservient to the things given by God. Wherefore he said not 'largess,' nor 'supply,' but 'ministry.' Nor was he contented with this even, but added, "as we obtained mercy." For even this itself, he saith, the ministering to these things, is of mercy and loving-kindness. Yet it is mercy's to deliver from evils, not to give so many good things besides: but the mercy of God includes this also.

"We faint not." And this indeed is to be imputed to His loving-kindness. For the clause, "as we obtained mercy," take to be said with reference both to the "ministry," and to the words, "we faint not." And observe how earnestly he endeavors to lower his own things. 'For,' saith he, 'that one who hath been counted worthy of such and so great things, and this from mercy only and loving-kindness, should show forth such labors, and undergo dangers, and endure temptations, is no great matter. Therefore we not only do not sink down, but we even rejoice and speak boldly.'

"But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully."

And what are "the hidden things of shame?" We do not, he saith, profess and promise great things, and in our actions show other things, as they do; wherefore also he said, "Ye look on things after the outward appearance;" but such we are as we appear, not having any duplicity, nor saying and doing such things as we ought to hide and veil over with shame and blushes. And to interpret this, he added, "not walking in craftiness." For what they considered to be praise, that he proves to be shameful and worthy of scorn. But what is, "in craftiness?" They had the reputation of taking nothing, but they took and kept it secret; they had the character of saints and approved Apostles, but they were full of numberless evil things. But, saith he, "we have renounced" these things: (for these are what he also calls the "hidden things of shame;" being such as we appear to be, and keeping nothing veiled over. And that not in this [our] life only, but also in the Preaching itself. For this is, "nor handling the word of God deceitfully."

"But by the manifestation of the truth."

Not by the countenance and the outward show, but by the very proof of our actions.

"Commending ourselves to every man's conscience."

For not to believers only, but also to unbelievers, we are manifest; lying open unto all that they may test our actions, as they may choose; and by this we commend ourselves, not by acting a part and carrying about a specious mask. We say then, that we take nothing, and we call you for witnesses; we say that we are conscious of no wickedness, and of this again we derive the testimony from you, not as they (sc. false Apostles) who, veiling over their things, deceive many. But we both set forth our life before all men; and we lay bare the Preaching, so that all comprehend it.

"That the light of the Gospel of the glory of Christ should not dawn upon them."

Not that they might disbelieve in God, but that unbelief might not see what are the things within, as also He enjoined us, commanding not to "cast the pearls before the swine." For had He revealed even to those who disbelieve, their disease would have been the rather aggravated. For if one compel a man laboring under ophthalmia to look at the sunbeams, he the rather increases his infirmity. Therefore the physicians even shut them up in darkness, so as not to aggravate their disorder. So then here also we must consider that these persons indeed became unbelievers of themselves, but having become so, they no longer saw the secret things of the Gospel, God thenceforth excluding its beams from them. As also he said to the disciples, "Therefore I speak unto them in proverbs, because hearing they hear not." But what I say may also become clearer by an example; suppose a Greek, accounting our religion to be fables. This man then, how will he be more advantaged? by going in and seeing the mysteries, or by remaining without? Therefore he says, "That the light should not dawn upon them," still dwelling on the history of Moses. For what happened to the Jews in his case, this happeneth to all unbelievers in the case of the Gospel. And what is that which is overshadowed, and which is not illuminated unto them? Hear him saying, "That the light of the glorious Gospel of Christ who is the Image of God, should not dawn upon them." Namely, that the Cross is the salvation of the world, and His glory; that this Crucified One himself is about to come with much splendor; all the other things, those present, those to come, those seen, those not seen, the unspeakable splendor of the things looked for. Therefore also he said, "dawn," that thou mayest not look for the whole here, for that which is [here] given is only, as it were, a little dawning of the Spirit. Therefore, also above as indicating this, he spoke of "savor;" and again, "earnest," showing that the greater part remaineth there. But nevertheless all these things have been hidden from them; but had been hidden because they disbelieved first. Then to show that they are not only ignorant of the Glory of Christ, but of the Father's also, since they know not His, he added, "Who is the Image of God?" For do not halt at Christ only. For as by Him thou seest the Father, so if thou art ignorant of His Glory, neither wilt thou know the Father's.

Then because the unbelievers knew not its power, he added, this is no fault of ours, but of their own insensibility. Wherefore also he saith,

"But if our Gospel is veiled, it is veiled in them that are lost; in whom the God of this world hath blinded the eyes of the unbelieving."

As he said also before, "To some a savor from death unto death, to others a savor from life unto life," so he saith here too. But what is "the God of this world?" Those that are infected with Marcion's notions, affirm that this is said of the Creator, the just only, and not good; for they say that there is a certain God, just and not good. But the Manichees say that the devil is here intended, desiring from this passage to introduce another creator of the world besides the True One, very senselessly. For the Scripture useth often to employ the term God, not in regard of the dignity of that so designated, but of the weakness of those in subjection to it; as when it calls Mammon lord, and the belly god. But neither is the belly therefore God, nor Mammon Lord, save only of those who bow down themselves to them. But we assert of this passage that it is spoken neither of the devil nor of another creator, but of the God of the Universe, and that it is to be read thus; "God hath blinded the minds of the unbelievers of this world." For the world to come hath no unbelievers; but the present only. But if any one should read it even otherwise, as, for instance, "the God of this world;" neither doth this afford any handle, for this doth not show Him to be the God of this world only. For He is called "the God of Heaven," yet is He not the God of Heaven only; and we say, 'God of the present day;' yet we say this not as limiting His power to it alone. And moreover He is called the "God of Abraham, and the God of Isaac, and the God of Jacob;" and yet He is not the God of them alone. And one may find many other like testimonies in the Scriptures. How then "hath" He "blinded" them? Not by working unto this end; away with the thought! but by suffering and allowing it. For it is usual with the Scripture so to speak, as when it saith, "God gave them up unto a reprobate mind." For when they themselves first disbelieved, and rendered themselves unworthy to see the mysteries; He Himself also thereafter permitted it. But what did it behove Him to do? To draw them by force, and reveal to those who would not see? But so they would have despised the more, and would not have seen either.

"For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake."

And what is the nature of the connexion there? What hath this in common with what has been said? He either hints at them as exalting themselves, and persuading the disciples to name themselves after them: as he said in the former Epistle, "I am of Paul and I of Apollos;" or else another thing of the gravest character. What then is this? Seeing that they waged fierce war against them, and plotted against them on every side; 'Is it,' he says, 'with us ye fight and war? [Nay but] with Him that is preached by us, "for we preach not ourselves." I am a servant, I am [but] a minister even of those who receive the Gospel, transacting every thing for Another, and for His glory doing whatsover I do. So that in warring against me thou throwest down what is His. For so far am I from turning to my own personal advantage any part of the Gospel, that I will not refuse to be even your servant for Christ's sake; seeing it seemed good to Him so to honor you, seeing He so loved you and did all things for you.' Wherefore also he saith, "and ourselves your servants for Christ's sake." Seest thou a soul pure from glory? 'For in truth,' saith he, 'we not only do not take to ourselves aught of our Master's, but even to you we submit ourselves for His sake.'

"Seeing it is God that said, Light shall shine out of darkness, who shined in your hearts."

Seest thou how again to those who were desirous of seeing that surpassing glory, I mean that of Moses, he shows it flashing with added lustre? 'As upon the face of Moses, so also hath it shined unto your hearts,' he saith. And first, he puts them in mind of what was made in the beginning of the Creation, sensible light and darkness sensible, showing that this creation is greater. And where commanded He light to shine out of darkness? In the beginning and in prelude to the Creation; for, saith he, "Darkness was upon the face of the deep. And God said, Let there be light, and there was light." Howbeit then indeed He said, "Let it be, and it was:" but now He said nothing, but Himself became Light for us. For he said not, 'hath also now commanded,' but "hath" Himself "shined." Therefore neither do we see sensible objects by the shining of this Light, but God Himself through Christ. Seest thou the invariableness in the Trinity? For of the Spirit, he says, "But we all with unveiled face reflecting in a mirror the glory of the Lord, are transformed into the same image from glory to glory even as from the Lord the Spirit." And of the Son; "That the light of the glorious Gospel of Christ, Who is the Image of God, should not dawn upon them." And of the Father; "He that said Light shall shine out of darkness shined in your hearts, to give the light of the knowledge of the glory of God in the face of Christ." For as when he had said, "Of the Gospel of the glory of Christ," he added, "Who is the Image of God," showing that they were deprived of His glory also; So after saying, "the knowledge of God," he added, "in the face of Christ,' to show that through Him we know the Father, even as through the Spirit also we are brought unto Him.

"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 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 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." 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; 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 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.

"We are pressed on every side, yet not straitened; perplexed, yet not unto despair; pursued, yet not forsaken."

He still dwells upon proving that the whole work is to be ascribed to the power of God, repressing the highmindedness of those that glory in themselves. 'For not this only,' saith he, 'is marvelous, that we keep this treasure in earthen vessels, but that even when enduring ten thousand hardships, and battered on every side, we [still] preserve and lose it not. Yet though there were a vessel of adamant, it would neither have been strong enough to carry so vast a treasure, nor have sufficed against so many machinations; yet, as it is, it both bears it and suffers no harm, through God's grace.' For, "we are pressed on every side," saith he, "but not straitened." What is, "on every side?"

'In respect of our foes, in respect of our friends, in respect of necessaries, in respect of other needs, by them which be hostile, by them of our own household.' "Yet not straitened." And see how he speaks contrarieties, that thence also he may show the strength of God. For, "we are pressed on every side, yet not straitened," saith he; "perplexed, yet not unto despair;" that is, 'we do not quite fall off. For we are often, indeed, wrong in our calculations, and miss our aim, yet not so as to fall away from what is set before us: for these things are permitted by God for our discipline, not for our defeat.'

"Pursued, yet not forsaken; smitten down, yet not destroyed." For these trials do indeed befal, but not the consequences of the trials. And this indeed through the power and Grace of God. In other places indeed he says that these things were permitted in order both to their own humble-mindedness, and to the safety of others: for "that I should not be exalted overmuch, there was given to me a thorn," he says: and again, "Lest any man should account of me above that which he seeth me to be, or heareth from me;" and in another place again, "that we should not trust in ourselves:" here, however, that the power of God might be manifested. Seest thou how great the gain of his trials? For it both showed the power of God, and more disclosed His grace. For, saith He, "My grace is sufficient for thee." It also anointed them unto lowliness of mind, and prepared them for keeping down the rest, and made them to be more hardy. "For patience," saith he, "worketh probation, and probation hope." For they who had fallen into ten thousand dangers and through the hope they had in God had been recovered, were taught to hold by it more and more in all things.

"But having the same spirit of faith, according to that which is written, I believed, and therefore did I speak; we also believe, and therefore also we speak; that He which raised up the Lord Jesus, shall raise up us also by Jesus."

He has reminded us of a Psalm which abounds in heavenly wisdom, and is especially fitted to encourage in dangers. For this saying that just man uttered when he was in great dangers, and from which there was no other possibility of recovery than by the aid of God. Since then kindred circumstances are most effective in comforting, therefore he says, "having the same Spirit;" that is, 'by the same succor by which he was saved, we also are saved; by the Spirit through which he spake, we also speak.' Whence he shows, that between the New and Old Covenants great harmony exists, and that the same Spirit wrought in either; and that not we alone are in dangers, but all those of old were so too; and that we must find a remedy through faith and hope, and not seek at once to be released from what is laid upon us. For having showed by arguments the resurrection and the life, and that the danger was not a mark of helplessness or destitution; he thenceforward brings in faith also, and to it commits the whole. But still of this also, he furnishes a proof, the resurrection, namely, of Christ, saying, "we also believe, and therefore also we speak." What do we believe? tell me.

Such, after all, is the way with good people: when they endure something for his sake, far from attending to the appearance of what occurs, they understand the reason behind it and thus bear everything with equanimity. Likewise Paul, the teacher of the Gentiles, identified imprisonment, arraignment, daily peril, all those many unbearable hardships as light burdens, not because they really were so by nature but because the reason behind their happening produced such an attitude in him that he would not turn back in the face of these oncoming threats. Listen, after all, to what he says: “For the light weight of our passing distress produces in us an eternal weight of glory beyond all comparison”; expectation of the glory we are destined to attain, he is saying, and of that unceasing enjoyment makes us bear without difficulty these hardships one after another and consider them of no consequence. Do you see how love of God reduces the intensity of troubles and prevents our having any sense of them as they befall us? On this account, of course, this blessed man, too, bore everything with equanimity, sustained by faith and hope in God.