As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.
All Commentaries on 2 Corinthians 6:10 Go To 2 Corinthians 6
John Chrysostom
AD 407
As sorrowful, yet always 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. 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 becomes 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 possesses many things has nothing; and he that has nothing possesses the goods of all. And not here only, but also in the other points, contraries were produced by their contraries. But if you marvel how it is possible for one that has 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. Galatians 4:15
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 , 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 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 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 , 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, Galatians 4:14-15 he for whom they laid down their own necks, how had he not all things that were theirs? Romans 16:4 But if you desire to see the spiritual also, you will 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, 2 Corinthians 12:4 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.
5. And let us therefore, when we suffer anything 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 you have 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 you will 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 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 you are poor, and in want of necessaries? Surely for this you ought rather to make lamentation, [not] because you weep, not because you are poor, but because you are mean-spirited; not because you have not money, but because you prize 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 do you, because you have not all the year's provisions stored up, grieve and beat yourself? 'Yes,' he replies, 'for he had to care only for his own needs, while 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 your famishing children distress not you 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 says, My anxiety for all the Churches. 2 Corinthians 11:28 How long then, O man, do you trifle, comparing yourself with Paul; and will not cease from this your much meanness of spirit? For it behooves 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 says, 'this is not all that grieves me; but that also such an one is in power, while 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,' says he, 'he was Paul.' Plainly then not the nature of the things, but your feebleness of spirit causes your desponding. Lament not therefore your poverty, but yourself who art so minded, yea rather, lament not yourself, but reform you; and seek not for money, but pursue that which makes 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 yourself, so much as that rich man himself, because he has not the wealth of all. And if he does not weep as you do, yet lay open his conscience, and you will see his wailings and lamentations.
Will you that I show you your own riches, that you may cease to count them happy that are rich in money? Do you see this heaven here, the sun, this bright and far shining star, and that gladdens our eyes, is not this too set out common to all? And do not all enjoy it equally, both poor and rich? And the wreath of the stars and the orb of the moon, are they not left equally to all? Yea, rather, if I must speak somewhat marvellous, we poor enjoy these more than they. For they indeed being for the most part steeped in drunkenness, and passing their time in revellings and deep sleep, do not even perceive these things, being always under cover and reared in the shade : but the poor do more than any enjoy the luxury of these elements. And further, if you will look into the air which is every where diffused, you will see the poor man enjoying it in greater both freshness and abundance. For wayfarers and husbandmen enjoy these luxuries more than the inhabitants of the city; and again, of those same inhabitants of the city, the handicraftsmen more than those who are drunken all the day. What too of the earth, is not this left common to all? 'No,' he says. How do you say so? Tell me. 'Because the rich man, even in the city, having gotten himself several plethra, raises up long fences round them; and in the country cuts off for himself many portions.' What then? When he cuts them off, does he alone enjoy them? By no means, though he should contend for it ever so earnestly. For the produce he is compelled to distribute among all, and for you he cultivates grain, and wine, and oil, and every where ministers unto you. And those long fences and buildings, after his untold expense and his toils and drudgery he is preparing for your use, receiving from you only a small piece of silver for so great a service. And in baths and every where, one may see the same thing obtaining; the rich of it all with perfect ease. And his enjoyment of the earth is no more than yours; for sure he fills not ten stomachs, and thou only one. 'But he partakes of costlier meats?' Truly, this is no mighty superiority; howbeit, even here, we shall find you to have the advantage. For this costliness is therefore thought by you a matter of envy because the pleasure with it is greater. Yet this is greater in the poor man's case; yet not pleasure only, but health also; and in this alone is the advantage with the rich, that he makes his constitution feebler and collects more abundant fountains of disease. For the poor man's diet is all ordered according to nature, but his through its excess results in corruption and disease.
6. But if you will, let us also look at this same thing in an example. For if it were requisite to light a furnace, and then one man were to throw in silken garments and fine linens, many and numberless, and so kindle it; and another logs of oak and pine, what advantage would this man have over that? None, but even disadvantage. But what? (for there is nothing to prevent our turning the same illustration round after another manner,) if one were to throw in logs, and another were to light his fire under bodies, by which furnace would you like to stand, that with the logs, or that with the bodies? Very plainly that with the logs. For that burns naturally and is a pleasant spectacle to the beholders: while this with the steam, and juices, and smoke, and the stench of the bones would drive every one away. Did you shudder at the hearing, and loathe that furnace? Like it are the bellies of the rich. For in them one would find more rottenness than in that furnace, and stinking vapors, and filthy humors, because that, all over in every part, indigestion abounds in consequence of their surfeiting. For the natural heat not sufficing for the digestion of the whole but being smothered under them, they lie smoking above, and the unpleasantness produced is great. To what then should one compare those stomachs of theirs? Yet do not be offended at what I say, but if I do not say true things, refute me. To what then should one compare them? For even what has been said is not enough to show their wretched plight. I have found another resemblance yet. What then is it? As in the sewers where there is accumulation of refuse, of dung, hay, stubble, stones, clay, frequent stoppages occur; and then the stream of filth overflows at top: so also it happens with the stomachs of those people. For these being stopped up below, the greater part of these villainous streams spurts up above. But not so with the poor, but like those fountains which well forth pure streams, and water gardens and pleasure grounds , so also are their stomachs pure from such-like superfluities. But not such are the stomachs of the rich, or rather of the luxurious; but they are filled with humors, phlegm, bile, corrupted blood, putrid rheums, and other suchlike matters. Wherefore no one, if he lives always in luxury, can bear it even for a short time; but his life will be spent in continual sicknesses. Wherefore I would gladly ask them, for what end are meats given? That we may be destroyed, or be nourished? That we may be diseased, or be strong? That we may be healthful, or be sickly? Very plainly, for nourishment, creating unto the body disease and sickness? But not so the poor man; on the contrary, by his plain diet he purchases to himself health, and vigor, and strength. Weep not then on account of poverty, the mother of health, but even exult in it; and if you would be rich, despise riches. For this, not the having money but the not wanting to have it, is truly affluence. If we can achieve this, we shall both be here more affluent than all that are rich, and there shall obtain the good things to come, whereunto may all we attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, might, honor, now and ever, and world without end. Amen.
