THE DIVINE REVELATIONS AND THE MINISTRY To establish his apostleship, Paul speaks about the divine revelations that he enjoyed; of which he confirms that it is not profitable for him to boast; as God allowed for him to have a temptation in his body, lest he should be exalted above measure by the abundance of revelations. What he truly boasts is the possibility granted to him by God to endure the temptations and the afflictions for the sake of the Lord; beside his exalted love for his people as his own children. Finally, he seeks from them to get prepared by the holy life, so that he would rejoice when he comes to them. 1- The divine visions and revelations 1 - 4 2- Not boasting of the visions and revelations he enjoyed 5 - 6 3- A thorn in the flesh 7 - 9 4- Boasting of his weaknesses 10 5- Ministering to them for free 11 - 17 6- Titus’ ministry for free18 7- His pleasure in their spiritual edification 19 – 21 1- THE DIVINE VISIONS AND REVELATIONS: “It is doubtless not profitable for me to boast. I will come to visions and revelations of the Lord” (1) The divine revelations were among the blessings granted to the apostle Paul. He was caught up to the third heaven. But, although by the spirit of humility, he considers it unprofitable to speak about God’s revelations to him, yet he was committed to do it for the sake of the edification of the ministry. “I know a man in Christ who fourteen years ago – whether in the body I do not know, or whether out of the body I do not know, God knows – such a one was caught to the third heaven” (2) 316 Speaking about himself, the apostle says: “I know a man in Christ”, who enjoyed a special vision fourteen years ago. Some believe that that vision was realized as he fell down to the ground, and remained blind for three days (See Acts 9); Whereas others believe that it was realized when he was stoned in Lystra; And still others believe that, as this epistle was written in the year 57 AD, this vision has to be in about the year 42 or 43 AD, when Barnabas brought Paul along from Tarsus to Antioch (Acts 11: 25-26); then they were both dispatched by the church of Antioch, carrying the gifts to the poor of Jerusalem (Acts 24: 18); Or he could have seen that vision while in Jerusalem to support him amid the troubles that dwelt upon him. Anyway, the apostle kept silent about this vision for as long as 14 years, and never revealed it to anyone; and could have stayed that way among other visions that were not revealed by him. The apostle reveals that he saw that vision 14 years ago, and he would have not revealed it, if they did not commit him to do. Yet, we notice that there were things in it that were unknown. He knows for sure that he was caught up to the third heaven; but whether in the body or out of the body; he does not know. Why did God allow it to happen to him? Most probably, to let him know that he is not less than the other apostles who were all with Christ when He was in the body on earth1. (St. John Chrysostom) “Whether in the body I do not know, or whether out of the body I do not know, God knows”. The apostle was in a state of confusion; He could not comprehend the condition he was in; and was not preoccupied by that. “Such a one was caught up to the third heaven” He knew that he was caught up to the third heaven, but how, or in what way, he does not know. By the “third heaven” he probably means what is beyond the first heaven where birds fly, and the second heaven, where the celestial bodies are. 1 In 2 Cor. Hom 26: 1-2. 317 The Jews used to believe in the existence of seven heavens. And in the Old Testament we read about “the heaven of heavens”, which is most probably “the third heaven”, where the divine throne is, and the dwelling place of the saints together with the heavenly creatures in the eternal life. While some, like Ambrosiaster believe that St. Paul was caught up twice: once to the third heaven, and a second time to paradise, to which the right hand robber was taken after confessing the Lordship of Christ. Although God allows for some of those who faithfully pray, to get out of themselves, then restores them to their natures, after enriching them by heaven in a secret way; Yet, even in such cases, through meditating in the depths of their souls and bodies, God would grant them things which are exalted over nature, secret, and incomprehensible to the most wise in this world1. (Father Gregory Palamas) “And I know such a man – whether in the body or out of the body, I do not know, God knows” (3) If we put those miracles aside, and deal with the life of this blessed saint, and enjoy his angelic talk; we shall find this hero victoriously shining in his behavior much more than in his miracles2. Let us meditate in what Paul enjoyed of graces and gifts: He was caught up to paradise, to the third heaven, and enjoyed the fellowship of inexpressible secrets; of which he was worthy. He wandered all over the earth, as though accompanied by angels; and despite the traps of his mortal body, it was angelic in its purity; and despite the weakness of his human nature, he strived to be as angelic as the high hosts. His behavior in the world was as though flying on the wings of a bird, and like an incorruptible being. 1 The Hesychast Method of Prayer and the Transformation of the Body, the Trial 2: 2: 5. (14). 2 On Priesthood book 4; 6. 318 He despised all difficulties and dangers. He despised everything on this earth, as though he possessed heaven; as someone who experienced an eternal vision, and lived among angels in heaven. The task of the angels is to guard and to minister to humans; but none of them could cover all the needs of every single one of them, like what Paul did on earth1. Yet, the apostle who could raise the dead, was not able to heal his own disciple (1 Timothy 5: 23), left him to get purified in the crucible of disease, and to get enriched through pain by new guarantees to gain heaven; he taught his disciple what he, himself, heard and learned from his divine Teacher. As to Paul himself, although he was not inflicted with a chronic disease, yet the multitude of perpetual afflictions he confronted were not less painful than any disease. For a thorn in his flesh, he pleaded with the Lord several times that it might depart from him (8), and when he saw that his pleas were not well received; and realized that in his sufferings there were much benefits to him, he settled down, got peace in heart, and joy for having pains2. (St. John Chrysostom) When could you say for sure: “This is God?”. Even in the days to come, when you will have the great privilege to behold Him face to face, You will not be able to describe Him. According to the apostle, “he was caught up into the third heaven and heard inexpressible words, which it is not lawful for a man to utter”. If the words are inexpressible, how about Him who uttered such words3? (St. Augustine) “How he was caught up into paradise and heard inexpressible words which is not lawful for a man to utter” (4) . 1 في مدیح القدیس بولس، عظة 2 2 To Olympias, 17. 3 Sermons on Testament Lessons, 3: 12. 319 The Jews believe that there are at least four paradises beside the seven heavens. Is paradise the same as the third heaven, or are they different? … Does the apostle talk about two “catching-ups?”, one to paradise, and another to the third heaven? Or are they one vision, and a catching-up to one and the same place? The Garden of Eden was called ‘paradise’ in Revelation 2: 7; Now, ‘the third heaven’, the place where the departed saints will wait for the great day of the Lord, is called ‘paradise’; a place where the Lord Christ will bring us back, not on this earth but up there in the third heaven, where an inexpressible language is heard, , and it is unlawful for man with his mortal body to utter. There, the apostle heard heavenly talks, that he could not utter in any human language, nor by a human tongue. That revelation is indeed great … Were the mind and the soul caught up, while the body remained like dead on earth? Or was the body caught up as well? It is impossible to tell. … If the apostle Paul who was himself caught up, and who experienced such amazing things, does not know, What about us?.... He was for sure in paradise, that he well knows; and he was in the third heaven, that he knows as well; Yet how was it realized, that he does not know1! (St. John Chrysostom) The apostle, who was chosen, not by men, but by the Lord Christ Himself, to become a teacher of the Gentiles, to explain the secrets of the divine ordinances, as much as he could manage by the human language; He, who was caught up into the third heaven, and heard inexpressible and unutterable word; admits that there are things he did not understand when he heard them, and that the human weakness needs time to refer them to the mind to contemplate and try to decipher, a process much longer than hearing by the ears. Here, there is the need of the help of God to proclaim the true meaning to those who seek, a 1 In 2 Cor. Hom 26. PG 61: 618-619. 320 gift that is given as a reward for faith. Through faith the weakness of the sense is rewarded by the gift of revelation1. (St. Hilary, Bishop of Poitier) Every knowledge concerning the ineffable nature of God, even if it reveals the best and most exalted concept possible, would be like gold, yet not gold itself; as that is actually something that surpasses the range of ability of the human brain to understand. Even though someone like St. Paul might have got the chance to see the secrets of paradise, and to hear inexpressible word (4); yet any further knowledge of God remains unutterable. According to him, such concepts are immeasurable. And those who present to us any good thoughts about these secrets, have all proclaimed that they are, in truth, unable to describe the divine nature2. (St. Gregory, Bishop of Nyssa) All the words he heard , he heard from the King Himself. … Did he hear them in the divine secret place, or just outside it? I believe that those words were intended to encourage him to proclaim them later on; Or to prepare him, in case he perseveres till the end, to become eligible to enter into the secret place of the King, according to His promise on the tongue of the prophet, saying: “I will give you the treasures of darkness, and hidden riches of secret places, that you may know that I am the Lord, who call you by the name, Am the God of Israel” (Isaiah 45: 3) 3. (The scholar Origen) Let us take away from ourselves the vain pride, and enjoy learning knowledge from anyone;… And I wish that he who teaches others, would present what he was taught without haughtiness or arrogance. … I wish we do not tempt Him, in whom we believe; lest we may fall into the nets of the enemy! … I wish we would not foolishly refrain from going to the 1 On the Trinity 11 (23). 2 Commentary on Song of Songs, Homily 3. 3 The Song of Songs, Comm., Book 1: 5. 321 church to listen to the gospel; from reading a book, or listening to the reading or preaching of someone; in the vain hope that we would be eventually caught up to the third heaven like Pau!; or that he would listen to the gospel from the divine lips, and not from human lips! Let us beware of such temptations brought forth by vain pride; and Let us realize that the blessed Paul himself, who, even though fell down to the ground, and heard the divine voice from heaven; was sent to another man to receive the holy sacraments, and to join the church (see Acts 9: 10). And Cornelius the centurion, even though got the good news by an angel, that his prayers and alms were well received; yet he was delivered to the apostle Peter to give him the holy sacraments, and to learn from him the things befitting of faith, hope, and love (see Acts 10). All these things could have been delivered by angels; yet, it would be an insult to our race as humans, if men are not used by God as tools to minister to His word to their fellow men…. How could what is written, that: “The temple of God is sacred, that is you” be true, if God does not present His teachings through His human temple; and if He presents everything He intends to tell men by voices from heaven and through angels1?! (St. Augustine) I believe that Paul was not as happy when he was caught up into paradise, as he was when he was cast into an underground prison cell. Or when he heard inexpressible words, as he was put in chains; Or when he was caught up into the third heaven, as he was bound in those shackles. He, himself testified to that when he did not say: ‘I Paul who heard unutterable words, I seek from you …’, But said: “I, Paul, the prisoner of the Lord”, seek from you …” (Ephesians 4: 1) 2. (St. John Chrysostom) 1 On Christian Doctrine, Preface 5, 6. 2 In Ephes., hom 8. 322 We also notice how Paul, who entered into the secrets of paradise, who saw the wonders beyond heavens, and things that are unutterable by man; did not tell us what he saw with simple and direct understandable terms. Having crossed over to that exalted angelic world, he refrained from revealing it, or from bringing that exalted world down to the level of the world creation1. (St. Gregory, Bishop of Nyssa) He enjoyed seeing the beautiful dances of the saints, and hearing their harmonious voice of praise2. (Theodor, Bishop of Messissa) If even the angels with their simple and spiritual nature, are said to have tongues by which they praise their God and Creator, and by which they unceasingly give Him thanks, how much more would the glorified spiritual bodies of men, after the resurrection, utter divine praise flowing of words of their love and joy3? (St. Augustine) 2- NOT BOASTING OF THE VISIONS HE ENJOYED: “Of such a one I will boast, yet of myself I will not boast, except in my weaknesses” (5) In his humility the apostle Paul does not refer to himself as the one who enjoyed that vision, although what he mentioned could not apply to anyone else. … Who could enjoy such revelations, would not boast of them, and keep silent for as long as fourteen years?! It is obvious that Paul was speaking about himself, but he means to say that he is not preoccupied by them, and would rather not reveal them altogether4. (St. John Chrysostom) 1 Against Eunomius, 1: 23. 2 Pauline Commentary from the Greek Church. 3 Letter, 94. 4 In 2 Cor. Hom 26: 2. 323 “But if I wish to boast, I will not be a fool, for I will be speaking the truth. But I refrain from it, lest anyone should think of me above what he sees me to be or hears from me” (6) Although it is his right to boast of what he got from God, and would not be counted as fool, for he would be speaking the truth; yet he kept silent all those years, lest anyone would honor him or think of him above what he really is. Enjoying the spirit of discernment, the apostle knows when to speak and when to keep silent. He kept silent all those years, so as not to be honored; and he spoke so that his apostolic work would not be destroyed. Someone who tells about things that truly happened to him, would not be counted as a fool; Although, if he chooses to keep silent about them, he would be counted as wise1. (Ambrosiaster) What draws attention here, is that he did not mention everything when the situation required him to speak, but managed to conceal the greatest part of them: “When I come to visions and revelations of the Lord, I refrain … lest anyone should think of me above what he sees me to be or hears from me” (1, 6). These words teach us not to reveal everything about ourselves, even if we have to talk, but only what would edify our listener. … Talking too much would rather reveal vain pride His apostleship being denied; the situation required from the apostle Paul to present proofs of the authenticity of his apostleship, and of his true stature. Yet his talk did not reveal any vain pride or boasting: 1- It is obvious that he did it when the situation required. 2- He called himself a fool and many similar things. 3- He did not reveal everything, but concealed the greater part. 4- He concealed his person, saying “I know a man …” 5- He did not show all his virtues, but just what the situation required1. 1 CSEL 81: 301. 324 (St. John Chrysostom) 3- A THORN IN THE FLESH: “And lest I should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given in me, a messenger of Satan to buffet me, lest I be exalted above measure” (7) If the apostle was keen on keeping his humility, and did not refer to his vision for fourteen years, God was keen as well on keeping his minister humble, by allowing for him to have a thorn in the flesh, which made him always feel the weakness of his body. What was the nature of that thorn in the flesh? According to the scholar Tertullian, it was pain in the ear; To St. John Chrysostom, a headache; To Cyprian the martyr, many serious body ailments; And still to others, it was the insults directed against him concerning his ability to talk; interpreting “the messenger of Satan”, as a ‘false messenger or apostle’. The way the Lord Christ sent Paul as an apostle of the truth; Satan, as well, sent an apostle adversary to the truth, to provoke the spirit of lying, and to transform the church of Christ into an assembly of Satan. Some believe that it could not be some kind of ailment inflicted by Satan, as Paul’s body would never be delivered to Satan, who, on the contrary submitted to Paul. Saying “a messenger of Satan’, he means all the adversaries of the Word who wrestled and warred against Paul, who cast him in prison, and have beaten him to death … they practiced the work of Satan … ;That is why he says: “a thorn in the flesh was given in me, lest I be exalted above measure”; Not that God put weapons in the hands of those people; Nor that it was meant as a kind of chastisement or punishment by God, when he allowed them to do what they did2. . 1 في مدیح القدیس بولس، عظة 5 2 In 2 Cor. Hom 26. PG 61: 620-621. 325 Although he suffered pain when he was beaten, yet he despised the pain like angels who feel no pain; That we clearly see in his words that could be applied to our own nature: saying: “by whom the world has been crucified to me, and I to the world” (Galatians 6: 14); and: “It is no longer I who live, but Christ lives in me” (Galatians 2: 20); and: “A thorn in the flesh was given to me, a messenger of Satan to buffet me, lest I be exalted above measure” (2 Corinthians 12: 7); which is a proof that pain is only inflicted on the body. It does not mean that it does not touch the inside, but is rejected by the more exalted power of the will. And when he utters such magnificent words, like finding pleasure in being beaten and scourged, and glory in his chains, he then adds: “I discipline my body and bring it into submission, lest when I have preached to others, I myself should become disqualified” (1 Corinthians 9: 27); in which he talks about the weakness of nature, yet the exaltation of will, in the way previously mentioned1. (St. John Chrysostom) Some claim that it was a kind of headache that inflicted the apostle, but I believe he actually refers to the persecutions he endured by the Satanic hosts2. (Severian, Bishop of Gebalah) By saying “a messenger of Satan”, Paul refers to the reviles, slanders, and the riots he endured3. (Theodoret, Bishop of Cyrus) If the true believers profit even from the temptations provoked by Satan against them, Will Satan be credited for it? On the contrary, Satan is nothing but evil; But the good and Almighty God draws good things out of his craftiness. As for Satan himself, he may be credited for what is according to his . 1 في مدیح القدیس بولس، عظة 6 2 Pauline Commentary from the Greek Church. 3 PG 82: 450. 326 will, by which he attempts to do evil; and not what is according to the care of God that draws good from it1. (St. Augustine) “Concerning this thing I pleaded with the Lord three times that it might depart from me” (8) It is obvious from this by pleading with the Lord to take this temptation away from him, that the apostle Paul believes in the deity of Christ,and in praying to Him. Pleading three times with the Lord, he followed the lead of the lord Christ who pleaded with the Father three times to let the cup of passion pass from Him (Matthew16: 39-44); and gives us an example of resorting to prayers at the times of affliction, even if it is intended for the sake of our own spiritual good and edification; then leave the whole thing in the hands of God, who cares for our salvation. In such temptations in which we are either blessed or perish, “we do not know what we pray for”; Yet, being painful and cruel, and challenging our human weakness, we, by a human will, pray to God to take them away from us. But that needs a complete dedication to our lord God; namely, if He choose not to take those temptations away, we should not assume that He deserted us, but rather by enduring evil with love, we hope for a greater good, and the “strength is made perfect in weakness”. As to those who lack perseverance, God, in his anger, would probably grant them their request; when He, on another aspect, with His mercy, denied the apostle Paul his2. (St. Augustine) When we are attacked by weakness, sickness, and grief, then our strength will be made perfect; and our faith will be crowned if we confront the temptation with steadfastness … Finally, this is the difference between us and the others who, because they do not know God, they keep on complaining and grumbling during 1 Against the Manicheans, 2: 28: 42. 2 To Proba, 130. 327 temptations, while we, on the other hand, temptations would never move us away from virtue and faith, but would rather justify us amid our sufferings1. (St. Cyprian) If his supplications were granted, what would warrant being given a reward? Would it be preaching without labor, living smoothly, and having everything he asks for? Would it be for just opening his mouth and moving his tongue, while at ease in his own home? …. Anyone can do that while sitting comfortably at his desk, and living smoothly and slothfully. … What would warrant and guarantee the great rewards and the splendid crowns are what he enumerated in that long list of labors, deaths, travels on land and in seas, horrors, tears, and sorrows; of which we quote him saying: “For three years I did not cease to warn everyone night and day with tears” (Acts 20: 31) 2. (St. John Chrysostom) It is also a sign of humility, that he did not hide his inability to endure those terrible plots, for which he was in such state of discouragement and disturbance, to plead with the Lord that it might depart from him3. (St. John Chrysostom) “And he said to me: ‘My strength is sufficient for you, for My strength is made perfect in weakness’. Therefore most gladly I will rather boast in my weaknesses, that the power of Christ may rest upon me” (9) The apostle realized that what dwelt upon his body of weaknesses, was not something natural, nor without a goal; but God allowed it for a more exalted goal4. (Theodoret, Bishop of Cyrus) 1 Mortality, 13. 2 To Olympias, 90. 3 In 2 Cor. Hom 26. PG 61: 621. 4 PG 82: 450. 328 Such a kind of humility would certainly take weakness away1. (St. Ambrose) It is God who allowed for him to go through temptations, Yet, together with them he gives him grace that supports him, and his enemies would not be able to destroy him. The more violent the temptation is, the more the strength of Christ would transfigure in him, and the more God would be glorified in him. “That the power of Christ may rest upon me”. Rest upon me (Episkeenoosee), namely, may shadow me like a tent, like the tabernacle ofmeeting, where I may enjoy the dwelling of Christ with me, and find protection and rest in Him; the same expression we read in John 1: 14, saying: “And dwelt among us … full of grace and truth”. The Lord Christ promised to dwell in him, to grant him strength, and to give him grace and truth; By which he would feel sufficiency, would be granted protection, honor, and glory, and would not lack anything. He did not promise to take the temptation away from him, but to grant him His grace that would bring him rest, security, and glory; when he enjoys a holy will in harmony with the will of Christ; that would bring him forth into the enlightenment, and the realization of God’s plan for him; and would grant him, as well, divine possibilities working in him, to reach perfection in Christ Jesus. God informed Paul that it is sufficient for him to be able to raise the dead, heal the blind,, purify the leper, and perform more wonders. He is in not in need to be exempted of danger and fears; nor to consummate the preaching without confronting any kind of obstacles. Indeed, once those troubles dwelt, the power of God for salvation appeared, and the gospel conquered, despite the persecutions. The more troubles increased, the more grace abounded2. 1 Letter to Emperors, 1. 2 In 2 Cor. Hom 26: 3. 329 Writing: “Most gladly, I would rather boast in my weaknesses” (9) … is in itself, a proof of the greatness of those chains in his own sight1. (St. John Chrysostom) Endurance is something, and pleasure is a completely different thing. Man may endure the attacks of temptations, yet in pain and anguish; But he who loudly proclaim his pleasure in them, would be like the blessed Paul, the greatest interpreter of the holy eloquence, who says: “I take pleasure in weaknesses, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake” (10). He does not say: “I bear, or I endure”, but says “I take pleasure”, which refers to the greatness of his gladness. And he also says in another situation: “I rejoice in my sufferings for the sake of Christ”2. (Theodoret, Bishop of Cyrus) 4- BOASTING OF HIS WEAKNESSES: “Therefore I take pleasure in weaknesses, in reproaches, in needs, in persecutions, in distress , for Christ’s sake. For when I am weak, then I am strong” (10) If the Lord Christ on His side, does not take away the temptation, but grants the apostle His grace that supports him, God would be glorified in him, and he would be brought forth to the way of perfection; The apostle, on his side, takes pleasure in all the afflictions that dwell upon him, as long as they are for the sake of Christ. He might not be a strong man, yet when he is weak, then by the Lord Christ he is strong”, He does not only endure the temptations with perseverance, but with pleasure and the gladness of heart. Unless the body dies, the spirit could not live… Applying this to every man, he would truly realize how, whenever he becomes weak and frail through fasting, his soul 1 In Ephes., hom 9. 2 On Divine Providence, Dis 10: 10. (ACW). 330 would be filled with zeal, and his thoughts would be completely absorbed in God; to be able to say once and several times: “How lovely is Your tabernacle, O Lord of hosts!” (Psalm 84:1) 1. The apostle Paul was not glorified in his strength, but in his weakness, saying: “For when I am weak, then I am strong” (10) 2. (St. Jerome) When he got close to death, he called everyone to partake of his joy, saying: “For the same reason you also be glad and rejoice with me” (Philippians 2: 18). Exulted in every anguish suffering, and humiliation, he says to the Corinthians: “Therefore I take pleasure in weaknesses, in reproaches, in needs, in persecutions, in distress, for Christ’s sake” (10).Calling them ‘the arms of justice’, he says that they are a fruitful source for his benefit, by which he became indestructible before his enemies. Despite the beatings, the persecutions, and the slanders, he was as though in a joyful wedding; correcting many concepts of conquest; exulted, joyful, and thanking God, saying: “Thanks be to God who always leads us in triumph in Christ” (2 Corinthians 2: 14). In preaching, his honor increased through his acceptance of insults and persecutions; he looked at death, the same way we look at life; received poverty, the same way we receive riches; enjoyed labors, the same way we seek comfort; preferred anguish to pleasure; and prayed for the sake of his enemies more than those who pray against them. He overturned the concepts of things, Or let us rather say, that we are the ones who have overturned them; As he simply kept the statutes of God, as what he sought conform with the human nature, while what we seek is against it. Having only one fear, namely, of breaking the statutes of God, he sought only one pleasure, to become the subject of God’s 1 On Ps. Hom. 16. 2 On Ps. Hom. 35. 331 gladness; not only the gladness in the present, but the one to come as well1. (St. John Chrysostom) Conquest would not be realized by having an abundance of wealth, nor by cherishing power or glory; but God grants free help to those who seek it through dense sorrows. So has been the apostle Paul, who bore his sorrows, as the subject of his boasting, and became able to say: “When I am weak, then I am strong” …Now do you see where sorrows may lead you? They lead you “To hope that does not disappoint” (Romans 5: 3) 2. (St. Basil the Great) 5- MINISTERING TO THEM FOR FREE: “I have made a fool of myself in boasting, but You drove me to it. I ought to be commended by you, for I am not in the least inferior to these super apostles, even though I am nothing” (11) He says that he should not have boasted in the afflictions he has gone through for Christ’s sake, but he was committed to do; For it was befitting of them to defend his apostleship before the opponents, not being in the least inferior to those ‘super apostles’, and his ministry was not less than theirs. But because their silence could have corrupted his achievements, they committed him to commend himself and his ministry. Saying “even though I am nothing”, refers to what the false apostles claimed against him, and was believed by some of the congregation, who counted the apostle Paul as nothing, as though his ministry was not befitting of Christ. Beside that was how the apostle himself felt, that he is nothing without the grace of Christ and His strength. What is amazing is not that he talked about himself, but that he did in just the right and convenient quantity; he did not overdo it . 1 في مدیح القدیس بولس، عظة 2 2 Hom 20 On Ps. 59. 332 in describing his good achievements, lest he would fall into selfesteem; but knew when and where to stop. He did not boast to satisfy himself, but, on the contrary, he even went so far as to describe himself as a fool, to keep others from plunging into self-commendation for its own sake. He only did it in the situations that required it. There are many who intended to follow his lead, yet without discernment; Something that frequently happens in matters of medicine; when what a physician prescribes with care, and after much investigation, for a certain patient, would sometimes be slothfully used by others, with bad consequences. We should notice how the apostle Paul surrounded his practices and works with great limits, laying aside his commendation of himself, not once, or twice, but many times, saying: “I wish you would bear with me in a little foolishness” (2 Corinthians 11: 1); and: “What I speak, I speak, not according to the Lord, but as it were, foolishly, in this confidence of boasting” (2 Corinthians 11: 17, 21) “I also dare to boast of that”. Finding it inconvenient, and in his rejection of the tendency to boast, he conceals his identity by saying: “I know a man in Christ”; and, “Therefore, most gladly, I would rather boast in my weaknesses”. Then he adds: “I made a fool of myself in boasting; but you drove me to it” (11). Seeing how such a saintly man is reluctant and hesitant to boast himself, even in situations that require it; how he perpetually reins his talk, like a wild horse coming down from uphill; and how he uses the least possible number of words; Who could then foolishly dare to plunge into commending himself, instead of confining that boasting to the most necessary situation required1?! (St. John Chrysostom) “Truly the signs of an apostle were accomplished among you with all perseverance, in signs and wonders and mighty deeds” (12) . 1 في مدیح القدیس بولس، عظة 5 333 Notice how Paul says that all those things were accomplished with great perseverance; as enduring them is a sign of apostleship1. (St. John Chrsostom) In truth, the apostle puts perseverance before all signs and wonders, because taking positions are more important than possibilities2. (Theodoret, Bishop of Cyrus) The grace of God gave the following proofs of the authenticity of the apostleship of Paul, and his divine call: (1) “With all perseverance” What the apostle Paul endured, no human energy could endure, without the divine grace working in it, granting the person the possibility of perseverance. (2) “In signs and wonders and mighty deeds” “For what is it in which you were inferior to other churches, except that I myself was not burdensome to you? Forgive me this wrong” (13) As a faithful minister he presented all possibilities to the church in Corinth, and did not let it be inferior to all other churches. And at the same time he was not burdensome to them concerning any material commitment of his necessities of life. He apologizes for doing them wrong by not allowing them to contribute to the expenses of the ministry and the minister, like he did with the other churches; which is a privilege to be enjoyed by the believers. “Now for the third time I am ready to come to you. And I will not be burdensome to you; for I do not seek yours, but you. For the children ought not to lay up for the parents, but the parents for the children” (14) If he wronged them before, he is telling them that, for the third time he is ready to come to them, and still he is not asking them to contribute to his expenses; for he seeks their persons. As a 1 In 2 Cor. Hom 27: 1. 2 PG 82: 451. 334 father he labors and strives to lay up for his children, and does not expect anything back from them. His pleasure is not to seek what is theirs, but to acquire them as children, as a bride for Christ, and seeks their eternal salvation. He previously told them that they might have many instructors, yet not many fathers. He is not just a constructor, but he is a father and nobody finds pleasure in ministering to them like him. Paul added this in order to scatter any more doubt concerning his positions and intentions. He will continue not to be burdensome, when he comes to them. On the contrary, he will give more than take from them1. (St. John Chrysostom) I know for sure that you love your children; “For the children ought not to lay up for the parents, but the parents for the children”. Yes, By such an excuse, many among you justify themselves; But I say: Let your love grow and stretch forward beyond that; as loving your wives and children, is not the garment for the heavenly wedding! Believe in God; and love the children of God; Stretch your love toward God, and draw as many as possible to God. If you have an enemy, draw him to God; for by drawing him, he will no more be an enemy. If you have a wife, and a child, draw them to God. Let love grow and flourish; For by flourishing it will be consummate, and put on the garment of a bride2. (St. Augustine) “And I will very gladly spend and be spent for your souls, though the more abundantly I love you, the less I am loved” (15) He will continue practicing his compassionate fatherhood, spending and be spent for their sake, presenting all what he has of possibilities, as well as his heart, mind, feelings, and senses, to their 1 In 2 Cor. Hom 27: 2. 2 Sermons on New Testament Lessons, 40: 10, 335 account; whatever their reactions are; For, though the more abundantly he loves them, the less he expects to be loved by them. His pleasure will be to present his possessions, time, strength, and all what preoccupy him to the account of his children; and to suffer and even to die for their sake. He will be like a candle, consumed to give light to others. The only thing he considers wrong is to care for anything more than their salvation; That is why he left no stone unturned, Nor spared anything, for the sake of the salvation of men, whether by sermons, by work, and even by giving his own life. He says to them: “I will very gladly spend and be spent for your souls” (15); as he previously told the Ephesians: “Yes, you yourselves know that these hands have provided for my necessities, and for those who were with me” (Acts 20: 34) 1. Although it was Paul’s right to take, yet he chose not to do. We, as well, are committed to follow suit2. (St. John Chrysostom) “But be that as it may, I did not burden you. Nevertheless being crafty, I caught you with guile” (16) Some believe that these are not the words of the apostle Paul, but of those who slandered him, to whom he responded in the following two verses: “Did I take advantage of you by any of those I sent to you?” (17) He asks them if any whom he sent to them to preach the gospel, or to help them manage the church affairs, have in any way, sought something from them to the account of the apostle Paul? And asks them to provide the proof of any claim of this sort. . 1 في مدیح القدیس بولس، عظة 3 2 In 2 Cor. Hom 27: 2-3. 336 7- TITUS MINISTRY FOR FREE: “I urged Titus, and sent our brother with him. Did Titus take advantage of you? Did we not walk in the same spirit? Did we not walk in the same steps” (18) The apostle Paul sent to them Titus, together with another brother (2 Corinthians 8: 6, 18). They know exactly that they did not seek anything for themselves or for the apostle Paul; and that they all walked in the same spirit and in the same steps. 8- HIS PLEASURE IS IN THEIR SPIRITUAL EDIFICATION: “Have you been thinking all along that we have been defending ourselves before you? We are speaking in Christ before God. We do all things, beloved, for your edification” (19) What the apostle seeks in all his dealings with them is their edification. His goal is to set a sound foundation and an exalted establishment for the church of God in Corinth. He wonders, if he is expected to apologize to them for sending Titus and the other brother instead of coming himself to them! As he did that for their own good; That is what he utters in Christ before God: “For I fear lest, when I come, I shall not find you such as I wish, and that I shall be found by you such as you do not wish; lest there be contentions, jealousies, outbursts of wrath, selfish ambitions, backbiting, whispering, conceits, tumults” (20) The apostle tells them about the reason why he did not come to them, and sent Titus and the other brother instead; that he did not want to come and find them, not such as he wishes; namely, concerning repentance and reformation of the wrong and diverted situations. He, as well, did not wish to come, and be found by them such as they do not wish; firm and sorrowful for how they are; seen carrying the rod of chastisement, not the spirit of meekness and gentleness. He cannot endure seeing contentions, jealousies, outbursts of wrath, selfish ambitions, backbiting, whispering, conceits, and tumults. 337 Paul does not say that he fears to find them in sin, but rather not to find them completely such as he wishes. That is why he made a balance between how he could find them, and how they could find him1. (St. John Chrysostom) Do you want to know how compassionate he has been with the sinners? Just listen to what he says to the Corinthians: “For I fear lest, when I come, I shall not find you as I wish, and that I shall be found by you such as you do not wish” (20); Then he says: “And lest, when I come again, my God may humble me among you, and I may have to mourn over many who have previously sinned and have not repented of the impurity, sexual immorality that they have practiced” (21). And to the Galatians he wrote, saying: “My little children, for whom I Labor in birth again until Christ is formed in you” (Galatians 4: 19) 2. (St. John Chrysostom) “And lest, when I come again, my God may humble me among you, and I may have to mourn over many who have previously sinned and have not repented of the impurity, sexual immorality that they have practiced” (21). Some fathers use the verse that came in 2 Corinthians 12: 21, to respond to the followers of Novatian who claimed that there is no repentance, nor an enjoyment of the divine sacraments for the sexually immoral. On the contrary, the apostle Paul opens the door of hope before the sexually immoral if they repent. After working so hard to establish the church of Corinth, and to reform their shortcomings, he fears lest, when he comes, God may allow for him to mourn over what have dwelt upon them of evil and corruption, instead of to rejoice in encountering them, and to exult in their spiritual growth. 1 In 2 Cor. Hom 28: 2. . 2في مدیح القدیس بولس، عظة 3 338 Although he comes to them as a judge and a prosecutor, yet he humbles himself before God, he is not puffed up; and has no intention to do anything of the sort1. (St. John Chrysostom) 1 In 2 Cor. Hom 28: 2. 339 AN INSPIRATION FROM 2 CORINTHIANS 12 REVEAL YOURSELF TO ME IN THE TRANQUILITY OF YOUR LOVE You carried Your apostle to the third heaven; Where he tasted the sweetness of the eternal life; Where his soul got drunk by Your love; Yet he remained so many years not telling anyone about it. Carry my heart and mind to you. Reveal Yourself in my depths; Enlighten my eyes to recognize Your secrets; To make me live in the tranquility of the exalted love. My body is in Your hands; And my life is a grant by You; Who loves me the way You do? Who is as Almighty and wise as You are? I fear the afflictions no more; Nor fear the temptations; As my life is in Your faithful hands; Lead me to the narrow road; But do not forsake me, even for moments; For You are my life, stronghold, and happiness. You turn my weaknesses into strength; Out of the eater, You bring forth something to eat; You turn everything for the sake of my edification; I shall find pleasure in weaknesses and labors; For you turn them into a crown for me. O my God, You are amazing in Your longsuffering; You grant perseverance as a sign of apostleship; You alone can grant me the strength to endure; Grant me to spend everything You gave me to the account of Your kingdom; Grant to be to deliver my whole life, imitating You, O so amazing in Your deliverance. 340 Let Your grace work inside me; Do not let me cease to work with and by You; Let me feel sorrow for every fallen soul; Let my depths exult in the repentance of many.
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