But what I do, that I will do, that I may cut off occasion from them who desire occasion; that when they glory, they may be found even as we.
All Commentaries on 2 Corinthians 11:12 Go To 2 Corinthians 11
John Chrysostom
AD 407
For since this they sought earnestly, to find some handle against him, it is necessary to remove this also. For this is the one point on which they pique themselves. Therefore that they might not have any advantage whatever, it was necessary to set this right; for in other things they were inferior. For, as I have said, nothing does so edify worldly people as the receiving nothing from them. Therefore the devil in his craftiness dropped this bait especially, when desirous to injure them in other respects. But it appears to me that this even was in hypocrisy. And therefore he did not say, 'wherein they have well done,' but what? wherein they glory; which also was as jeering at their glorying; for they gloried also of that which they were not. But the man of noble spirit not only ought not to boast of what he has not, but not even of what he possesses; as this blessed saint was wont to do, as the patriarch Abraham did, saying, But I am earth and ashes. Genesis 18:27 For since he had no sins to speak of, but shone with good works; having run about in every direction and found no very great handle against himself, he betakes himself to his nature; and since the name of earth is in some way or other one of dignity, he added to it that of ashes. Wherefore also another says, Why is earth and ashes proud? Sirach 10:9
7. For tell me not of the bloom of the countenance, nor of the uplifted neck, nor of the mantle, and the horse, and the followers; but reflect where all these things do end, and put that to them. But and if you tell me of what appears to the eye, I too will tell you of things in pictures, brighter far than these. But as we do not admire those for their appearance, as seeing what their nature is, that all is clay; so therefore let us not these either, for these too are but clay. Yea rather, even before they are dissolved and become dust, show me this uplifted [neck] a prey to fever and gasping out life; and then will I discourse with you and will ask, What has become of all that profuse ornament? Whither has that crowd of flatterers vanished, that attendance of slaves, that abundance of wealth and possessions? What wind has visited and blown all away? Nay, even stretched upon the bier, he bears the tokens of that wealth and that pride; a splendid garment thrown over him, poor and rich following him forth, the assembled crowds breathing words of good omen. Surely this also is a very mockery; howbeit even this besides is presently proved naught, like a blossom that perishes. For when we have passed over the threshold of the city gates, and after having delivered over the body to the worms, return, I will ask you again, where is that vast crowd gone to? What has become of the clamor and uproar? Where are the torches? Where the bands of women? Are not these things, then, a dream? And what too has become of the shouts? Where are those many lips that cried, and bade him 'be of good cheer, for no man is immortal?' These things ought not now to be said to one that hears not, but when he made prey of others, when he was overreaching, then with a slight change should it have been said to him, 'Be not of good cheer, no man is immortal; hold in your madness, extinguish your lust;' but 'Be of good cheer' is for the injured party. For to chant such things over this man now, is but like men exulting over him and speaking irony; for he ought not for this now to be of good cheer, but to fear and tremble.
And if even this advice is now of no use to him since he has run his course, yet at least let those of the rich who labor under the same disease, and follow him to the tomb, hear it. For although beforehand through the intoxication of wealth, they have no such thing in mind, yet at that season when the sight of him that is laid out even confirms what is said, let them be sober, let them be instructed: reflecting that yet a little while and they will come that shall bear them away to that fearful account, and to suffer the penalty of their acts of rapacity and extortion. 'And what is this to the poor?' says one. Why, to many this also is a satisfaction, to see him that has wronged them punished. 'But to us it is no satisfaction, but the escaping suffering ourselves.' I praise you exceedingly and approve of you in that you exult not over the calamities of others, but seek only your own safety. Come then, I will ensure you this also. For if we suffer evil at the hands of men, we cut off no small part of our debt by bearing what is done to us nobly. We receive therefore no injury; for God reckons the ill-treatment towards our debt, not according to the principle of justice but of His loving-kindness; and because He succored not him that suffered evil. 'Whence does this appear?' says one. The Jews once suffered evil at the hand of the Babylonians; and God did not prevent it: but they were carried away, children and women; yet afterwards did this captivity become a consolation to them in respect of their sins. Therefore He says to Isaiah, Comfort ye, comfort ye My people, you priests: speak unto the heart of Jerusalem, for she has received of the Lord's hand double for sins. Isaiah 40:1-2 And again; Grant us peace, for You have repaid us every thing. Isaiah 26:12, Septuagint And David says; Behold mine enemies, for they are multiplied; and forgive all my sins. Psalm 25:19 And when he bore with Shimei cursing him, he said, Let him alone, that the Lord may see my abasement, and requite me good for this day. 389 11, 12 For when He aids us not when we suffer wrong, then most of all are we advantaged; for He sets it to the account of our sins, if we bear it thankfully.
8. So that when you see a rich man plundering a poor, leave him that suffers wrong, and weep for the plunderer. For the one puts off filth, the other bedaubs himself with more filth. Such was the fate of Elisha's servant in the story of Naaman 2 Kings 5:20, etc. For though he took not by violence, yet he did a wrong; for to get money by deceit is a wrong. What then befell? With the wrong he received also the leprosy; and he that was wronged was benefited, but he that did the wrong received the greatest possible harm. The same happens now also in the case of the soul. And this is of so great force that often by itself it has propitiated God; yea though he who suffers evil be unworthy of aid; yet when he so suffers in excess, by this alone he draws God unto the forgiveness of himself, and to the punishment of him that did the wrong. Wherefore also God said of old to the heathen, I indeed delivered them over unto a few things, but they have set themselves on together unto evil things; Zechariah 1:15. Septuagint they shall suffer ills irremediable. For there is nothing, no, nothing, that does so much exasperate God as rapine and violence and extortion. And why forsooth? Because it is very easy to abstain from this sin. For here it is not any natural desire that perturbs the mind, but it arises from wilful negligence. How then does the Apostle call it, a root of evils. 1 Timothy 6:10 Why, I say so too, but this root is from us, and not from the nature of the things. And, if you will, let us make a comparison and see which is the more imperious, the desire of money or of beauty ; for that which shall be found to have struck down great men is the more difficult to master. Let us see then what great man the desire of money ever got possession of. Not one; only of exceeding pitiful and abject persons, Gehazi, Ahab, Judas, the priests of the Jews: but the desire for beauty overcame even the great prophet David. And this I say, not as extending forgiveness to those who are conquered by such a lust, but rather, as preparing them to be watchful. For when I have shown the strength of the passion, then, most especially, I show them to be deprived of every claim to forgiveness. For if indeed you had not known the wild beast, you would have this to take refuge in; but now, having known, yet falling into it, you will have no excuse. After him , it took possession of his son still more completely. And yet there was never man wiser than he, and all other virtue did he attain; still, however, he was seized so violently by this passion, that even in his vitals he received the wound. And the father indeed rose up again and renewed the struggle, and was crowned again; but the son showed nothing of the kind.
Therefore also Paul said, It is better to marry than to burn: 1 Corinthians 7:9 and Christ, He that is able to receive it, let him receive it. Matthew 14:12 But concerning money He spoke not so, but, whoso has forsaken his goods shall receive an hundredfold. Matthew 14:29 'How then,' says one, 'did He say of the rich, that they shall hardly obtain the kingdom.' Again implying their weakness of character; not the imperiousness of money, but their utter slavery. And this is evident also from the advice which Paul gave. For from that lust he leads men quite away, saying, But they that desire to be rich fall into temptation; 1 Timothy 6:9 but in the case of the other not so; but having separated them for a season only, and that by consent, he advises to 'come together again' 1 Corinthians 7:5 For he feared the billows of lust lest they should occasion a grievous shipwreck. This passion is even more vehement than anger. For it is not possible to feel anger when there is nothing proving it, but a man cannot help desiring even when the face which moves to it is not seen. Therefore this passion indeed He did not cut off altogether, but added the words, without a cause. Matthew 5:22 Nor again did He abolish all desire, but only that which is unlawful, for he says, Nevertheless, because of desires , let every man have his own wife. 1 Corinthians 7:2 But to lay up treasure He allowed not, either with cause or without. For those passions were implanted in our nature for a necessary end; desire, for the procreation of children, and anger, for the succor of the injured, but desire of money not so. Therefore neither is the passion natural to us. So then if you are made captive by it, you will suffer so much the more the vilest punishment. Therefore surely, it is, that Paul, permitting even a second marriage, demands in the case of money great strictness, saying, Why not rather take wrong? Why not rather be defrauded? 1 Corinthians 6:7 And when treating of virginity, he says, I have no commandment, 1 Corinthians 7:25 and I speak this for your profit, not that I may cast a snare upon you; 1 Corinthians 7:35 but when his discourse is of money, he says, Having raiment and food, let us be therewith content. 1 Timothy 6:8 'How then is it,' says one, 'that by this, more than the other, are many overcome?' Because they stand not so much on their guard against it as against lasciviousness and fornication; for if they had thought it equally dangerous, they would not, perhaps, have been made its captives. So also were those wretched virgins cast out of the bridechamber, because that, having struck down the great adversary, they were wounded by one weaker, and who was nothing. Matthew 25:1, etc. Besides this, one may say further, that if any, subduing lust, is overcome by money, often he does not in fact subdue lust, but has received from nature the gift of suffering no great uneasiness of that sort; for all are not equally inclined to it. Knowing then these things, and revolving frequently with ourselves the example of the virgins, let us shun this evil wild beast. For if virginity profited them nothing, but after countless toils and labors they perished through the love of money, who shall deliver us if we fall into this passion? Wherefore I beseech you to do all you can, both that you be not taken captive by it, and that if taken, you continue not in captivity, but break asunder those hard bonds. For so shall we be able to secure a footing in heaven and to obtain the countless good things; 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 for ever, and world without end. Amen.
