The following is excerpted from Homilies 11 and 12 on 2 Corinthians
Ver.
20. “We are ambassadors therefore on behalf of Christ, as though God
were entreating by us; we beseech you on behalf of Christ, be ye
reconciled to God.”
Seest
thou how he has extolled the thing by introducing Christ thus in the
form of a suppliant17; yea rather not Christ only, but even the Father?
For what he says is this: ‘The Father sent the Son to beseech, and to be
His Ambassador unto mankind. When then He was slain and gone, we
succeeded to the embassy; and in His stead and the Father’s we beseech
you. So greatly doth He prize mankind that He gave up even the Son, and
that knowing He would be slain, and made us Apostles for your sakes; so
that he said with reason, “All things are for your sakes.” (2 Cor. 4:15)
“We are therefore ambassadors on behalf of Christ,” that is, instead of
Christ; for we have succeeded to His functions.’ But if this appears to
thee a great thing, hear also what follows wherein he shows that they
do this not in His stead only, but also in stead of the Father. For
therefore he also added, “As though God were entreating by us.” ‘For not
by the Son Himself only doth He beseech, but also by us who have
succeeded to the office of the Son. Think not therefore,’ he says, ‘that
by us you are entreated; Christ Himself, the Father Himself of Christ,
beseeches you by us. What can come up to this excess [of goodnes]? He
was outraged who had conferred innumerable benefits; having been
outraged, He not only exacted not justice, but even gave His son that we
might be reconciled. They that received Him were not reconciled, but
even slew Him. Again, He sent other ambassadors to beseech, and though
these are sent, it is Himself that entreats. And what doth He entreat?
“Be ye reconciled unto God.” And he said not, ‘Reconcile God to
yourselves;’ for it is not He that beareth enmity, but ye; for God never
beareth enmity. Urging moreover his cause, like an ambassador on his
mission,18 he says,
Ver. 21. “For Him who knew no sin He made to be sin on our account.”
‘I
say nothing of what has gone before, that ye have outraged Him, Him
that had done you no wrong, Him that had done you good, that He exacted
not justice, that He is first to beseech, though first outraged; let
none of these things be set down at present. Ought ye not in justice to
be reconciled for this one thing only that He hath done to you now?’ And
what hath He done? “Him that knew no sin He made to be sin for you.”
For had He achieved nothing but done only this, think how great a thing
it were to give His Son for those that had outraged Him. But now He hath
both well achieved mighty things, and besides, hath suffered Him that
did no wrong to be punished for those who had done wrong. But he did not
say this: but mentioned that which is far greater than this. What then
is this? “Him that knew no sin,” he says, Him that was righteousness
itself19, “He made sin,” that is suffered as a sinner to be condemned,
as one cursed to die. “For cursed is he that hangeth on a tree.” (Gal.
3:13) For to die thus was far greater than to die; and this he also
elsewhere implying, saith, “Becoming obedient unto death, yea the death
of the cross.” (Phil. 2:8) For this thing carried with it not only
punishment, but also disgrace. Reflect therefore how great things He
bestowed on thee. For a great thing indeed it were for even a sinner to
die for any one whatever; but when He who undergoes this both is
righteous and dieth for sinners; and not dieth only, but even as one
cursed; and not as cursed [dieth] only, but thereby freely bestoweth
upon us those great goods which we never looked for; (for he says, that
“we might become the righteousness of God in Him;”) what words, what
thought shall be adequate to realize these things? ‘For the righteous,’
saith he, ‘He made a sinner; that He might make the sinners righteous.’
Yea rather, he said not even so, but what was greater far; for the word
he employed is not the habit, but the quality itself. For he said not
“made” [Him] a sinner, but “sin;” not, ‘Him that had not sinned’ only,
but “that had not even known sin; that we” also “might become,” he did
not say ‘righteous,’ but, “righteousness,” and, “the righteousness of
God.” For this is [the righteousness] “of God” when we are justified not
by works, (in which case it were necessary that not a spot even should
be found,) but by grace, in which case all sin is done away. And this at
the same time that it suffers us not to be lifted up, (seeing the whole
is the free gift of God,) teaches us also the greatness of that which
is given. For that which was before was a righteousness of the Law and
of works, but this is “the righteousness of God.”
[6.]
Reflecting then on these things, let us fear these words more than
hell; let us reverence the things [they express] more than the kingdom,
and let us not deem it grievous to be punished, but to sin. For were He
not to punish us, we ought to take vengeance on ourselves, who have been
so ungrateful towards our Benefactor. Now he that hath an object of
affection, hath often even slain himself, when unsuccessful in his love;
and though successful, if he hath been guilty of a fault towards her,
counts it not fit that he should even live; and shall not we, when we
outrage One so loving and gentle, cast ourselves into the fire of hell?
Shall I say something strange, and marvellous, and to many perhaps
incredible? To one who hath understanding and loveth the Lord as it
behoveth to love Him, there will be greater comfort if punished after
provoking One so loving, than if not punished. And this one may see also
by the common practice. For he that has wronged his dearest friend
feels then the greatest relief, when he has wreaked vengeance on himself
and suffered evil. And accordingly David said, “I the shepherd have
sinned, and I the shepherd have done amiss; and these the flock, what
have they done? Let Thy hand be upon me, and upon my father’s house.” (2
Sam. 24:17. LXX.) And when he lost Absalom he wreaked the extremest
vengeance upon himself, although he was not the injurer but the injured;
but nevertheless, because he loved the departed exceedingly, he racked
himself with anguish, in this manner comforting himself. Let us
therefore also, when we sin against Him Whom we ought not to sin
against, take vengeance on ourselves. See you not those who have lost
true-born children, that they therefore both beat themselves and tear
their hair, because to punish themselves for the sake of those they
loved carries comfort with it. But if, when we have caused no harm to
those dearest to us, to suffer because of what hath befallen them brings
consolation; when we ourselves are the persons who have given
provocation and wrong, will it not much rather be a relief to us to
suffer the penalty? and will not the being unpunished punish? Every one
in a manner will see this. If any love Christ as it behoveth to love
Him, he knoweth what I say; how, even when He forgiveth, he will not
endure to go unpunished; for thou undergoest the severest punishment in
having provoked Him. And I know indeed that I am speaking what will not
be believed by the many; but nevertheless it is so as I have said. If
then we love Christ as it behoveth to love Him, we shall punish
ourselves when we sin. For to those who love any whomsover, not the
suffering somewhat because they have provoked the beloved one is
unpleasing; but above all, that they have provoked the person loved. And
if this last when angered doth not punish, he hath tortured his lover
more; but if he exacts satisfaction, he hath comforted him rather. Let
us therefore not fear hell, but offending God; for it is more grievous
than that when He turns away in wrath: this is worse than all, this
heavier than all. And that thou mayest learn what a thing it is,
consider this which I say. If one that was himself a king, beholding a
robber and malefactor under punishment, gave his well-beloved son, his
only-begotten and true, to be slain; and transferred the death and the
guilt as well, from him to his son, (who was himself of no such
character,) that he might both save the condemned man and clear him from
his evil reputation20; and then if, having subsequently promoted him to
great dignity, he had yet, after thus saving him and advancing him to
that glory unspeakable, been outraged by the person that had received
such treatment: would not that man, if he had any sense, have chosen ten
thousand deaths rather than appear guilty of so great ingratitude? This
then let us also now consider with ourselves, and groan bitterly for
the provocations we have offered our Benefactor; nor let us therefore
presume, because though outraged He bears it with long-suffering; but
rather for this very reason be full of remorse21. For amongst men too,
when one that hath been smitten on the right cheek offers the left also,
he more avengeth himself than if he gave ten thousand blows; and when
one that hath been reviled, not only revileth not again but even
blesseth, he hath stricken [his adversary] more heavily, than if he
rained upon him ten thousand reproaches. Now if in the case of men we
feel ashamed when offering insults we meet with long-suffering; much
rather, in respect to God, ought they to be afraid who go on continually
sinning yet suffer no calamity. For, even for evil unto their own heads
is the unspeakable punishment treasured up for them. These things then
bearing in mind, let us above all things be afraid of sin; for this is
punishment, this is hell, this is ten thousand ills. And let us not only
be afraid of, but also flee from it, and strive to please God
continually; for this is the kingdom, this is life, this is ten thousand
goods. So shall we also even here obtain already the kingdom and the
good things to come; 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.
And working together with Him we intreat also that ye receive not the grace of God is vain. For he saith,
At an acceptable time I hearkened unto thee.
And in a day of salvation did I succor thee.
FOR
since he said, God beseeches, and we are ambassadors and suppliants
unto you, that ye be “reconciled unto God:” lest they should become
supine, he hereby again alarms and arouses them, saying: “We intreat
that ye receive not the grace of God in vain.” ‘For let us not,’ he
says, ‘therefore be at ease, because He beseeches and hath sent some to
be ambassadors; nay, but for this very reason let us make haste to
please God and to collect spiritual merchandise;’ as also he said above,
“The love of God constraineth us,” (ch. 5:14) that is presseth,
driveth, urgeth us, ‘that ye may not after so much affectionate care, by
being supine and exhibiting no nobleness, miss of such great blessings.
Do not therefore because He hath sent some to exhort you, deem that
this will always be so. It will be so until His second coming; until
then He beseeches, so long as we are here; but after that is judgment
and punishment.’ Therefore, he says, “we are constrained.”
For
not only from the greatness of the blessings and His loving kindness,
but also from the shortness of the time he urgeth them continually.
Wherefore he saith also elsewhere, “For now is our salvation nearer.”
(Rom. 3:11) And again; “The Lord is at hand.” (Philipp. 4:5) But here he
does something yet more. For not from the fact that the remainder of
the time is short and little, but also from its being the only season
available for salvation, he incited them.
For,
“Behold,” he saith, “now is the acceptable time; behold, now is the day
of salvation.” Let us therefore not let slip the favorable opportunity
but display a zeal worthy of the grace. For therefore is it that we also
press forward, knowing both the shortness and the suitableness of the
time. Wherefore also he said; “And working together we intreat also.
Working together” with you; ‘for we work together with you, rather than
with God for Whom we are ambassadors. For He is in need of nothing, but
the salvation all passeth over to you.’ But if it is even with God that
he speaks of working together, he repudiates not even this
[interpretation]; for he says in another place, “we are God’s
fellow-workers:” (1 Cor. 3:9) in this way, saith he, to save men. Again,
“We entreat also.” For he indeed, when beseeching, doth not barely
beseech, but sets forth these His just claims; namely, that He gave His
Son, the Righteous One that did not so much as know sin, and made Him to
be sin for us sinners, that we might become righteous: which claims
having, and being God, He ought not to beseech, and that men, and who
had offended Him, but to be besought by them every day: but nevertheless
He beseecheth. But we beseech, having no claim of our own to allege nor
benefit; but one thing alone, namely, that we beseech on behalf of god
who hath also displayed such goodness. But what we beseech is that ye
would receive the benefit and not reject the gift. Be persuaded
therefore by us, and “receive not the grace in vain.” For lest they
should think that this of itself is “reconciliation,” believing on Him
that calleth; he adds these words, requiring that earnestness which
respects the life. For, for one who hath been freed from sins and made a
friend to wallow in the former things, is to return again unto enmity,
and to “receive the grace in vain,” in respect of the life. For from
“the grace” we reap no benefit towards salvation, if we live impurely;
nay, we are even harmed, having this greater aggravation even of our
sins, in that after such knowledge and such a gift we have gone back to
our former vices. This however he does not mention as yet: that he may
not make his work harsh, but says only that we reap no benefit. Then he
also reminds of a prophecy, urging and compelling them to bestir
themselves in order to lay hold of their own salvation.
“For,” saith he, “He saith,”
“At an acceptable time I hearkened unto thee,
“And in a day of salvation did I succor thee:
“behold, now is the acceptable time: behold, now is the day of salvation.”
“The
acceptable time.” What is this? That of the Gift, that of the Grace,
when it is appointed not that an account should be required of our sins
nor penalty exacted; but besides being delivered, that we should also
enjoy ten thousand goods, righteousness, sanctification, and and all the
rest. For how much toil would it have behoved us to undergo in order to
obtain this “time!” But, behold, without our toiling at all it hath
come, bringing remission of all that was before. Wherefore also He calls
it “acceptable,” because He both accepted those that had transgressed
in ten thousand things, and not accepted merely, but advanced them to
the highest honor; just as when a monarch arrives, it is a time not for
judgment, but for grace and pardon. Wherefore also He calleth it
acceptable. Whilst then we are yet in the lists1, whilst we are at work
in the vineyard, whilst the eleventh hour is left [us], let us draw nigh
and show forth life; for it is also easy. For he that striveth for the
mastery2 at such a time, when so great a gift hath been shed forth, when
so great grace, will easily obtain the prizes. For in the case of
monarchs here below also, at the time of their festivals, and when they
appear in the dress of Consuls, he who bringeth a small offering
receiveth large gifts; but on the days in which they sit in judgment,
much strictness, much sifting is requisite. Let us too therefore strive
for the mastery in the time of this gift. It is a day of grace, of grace
divine; wherefore with ease even we shall obtain the crown. For if when
laden with so great evils He both received and delivered us: when
delivered from all and contributing our part, shall He not rather accept
us?
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