Homily 24 — Second Corinthians 11, verses 13 to 20

“For such men are false apostles, deceitful workers, masquerading as apostles of Christ.” [a]

What are you saying? Those who preach Christ, who take no money, who bring in no different gospel — they are “false apostles”? Yes, he says — and for this very reason above all, because they put on a show of all these things in order to deceive. “Deceitful workers”: they do work, it is true, but they pull up what has been planted. They know very well that they would not be welcomed any other way, so they put on the mask of truth and in it act out the drama of error. And yet they take no money. So someone says. That is so that they may take greater things: so that they may destroy the soul. Or rather, even that was a lie. They did take money, but they took it secretly, and he shows this in what follows. In fact he had already hinted at it when he said, “so that in what they boast of they may be found just as we are” (verse 12). In what follows, though, he hints it more plainly, saying, “If someone devours you, if someone takes you captive, if someone exalts himself, you put up with him” (verse 20). For now, however, he accuses them on another count, saying, “masquerading.” They had only the outward shape; the sheep’s skin was nothing but clothing on the outside.

Verses 14 and 15: “And no wonder; for if even Satan masquerades as an angel of light, is it any great thing if his servants also masquerade as servants of righteousness?” [c]

So if anyone ought to wonder, this is what he ought to wonder at, and not at their disguise. For when their teacher dares anything, it is no wonder that the disciples follow him too. But what is “an angel of light”? One who has freedom to speak openly, one who stands near God. For there are also angels of darkness: those that belong to the devil, those dark and cruel ones. And the devil has deceived many in this way, masquerading “as” an angel of light, not becoming one. So these men too carry about the outward form of an apostle, not the power itself, for that they cannot have. And nothing is so like the devil as doing things for show.

But what are “servants of righteousness”? What we are, who preach to you good news that has righteousness in it. Either he means this, or else that they dress themselves up in the character of righteous men. How then are we to know them? “By their works,” as Christ said. That is why he is forced to set his own good deeds beside their wickedness, so that the counterfeit may be exposed by the comparison.

And as he is about to enter once more on his own praises, he first accuses them, to show that this line of argument was forced on him, so that no one could accuse him of talking about himself. And he says, Verse 16: “Again I say.” For he had already used many words to prepare the way and soften what was coming: All the same, I am not satisfied with what I have said; I say it yet again:

“Let no one think me foolish.” For that is what they were doing: boasting without cause. But notice, I beg you, how often he holds himself back when he is about to enter on his own praises. It really is the act of a fool to boast. But I do it, not playing the fool, but because I am forced to. And if you do not believe me, and condemn me even though you see there is a necessity, not even so will I refuse the task. [d]

Do you see how he showed that there was a great necessity for him to speak? When a man did not shrink even from this suspicion, think what violent pressure he must have been under, what labor pains he went through, how he was driven to speak. And yet even so he handles the matter with restraint. For he did not say, “that I may boast.” And as he is about to do this “little,” he uses yet another softening expression, saying, Verse 17: “What I am saying, I am saying not according to the Lord, but as in foolishness, in this confidence of boasting.”

Do you see that boasting is not “according to the Lord”? For he says, “When you have done everything, say, ‘We are unprofitable servants’” (Luke 17, verse 10). In itself, indeed, boasting is not according to the Lord, but through the intention behind it, it becomes so. That is why he said, “What I am saying,” finding fault not with the motive but with the words, since his aim is so admirable that it dignifies the words as well. For a man who kills, though his act is among those most strictly forbidden, has often been approved because of his intention; and circumcision, though it is not according to the Lord, has become so through the intention. So too with boasting. [f]

Why then does he not word it with such strictness? Because he is hurrying on to another point. He freely gives way, even more than he needs to, to those who are eager to find a handle against him, so that he may say only the things that are useful; for once they were said, they were enough to put out all that suspicion.

“But as in foolishness.” Earlier he said, “I wish you would bear with me in a little foolishness” (verse 1), but now, “as in foolishness”; for the further he goes, the more he refines his language. Then, so that you will not think he plays the fool on every point, he added, “in this confidence of boasting” — in this particular matter, he means. So too in another place he said, “so that we are not put to shame,” and added, “in this confidence of boasting” (Second Corinthians 9, verse 4). And again, in another place, he said, “Or what I plan, do I plan according to the flesh, so that with me there should be yes, yes and no, no?” (Second Corinthians 1, verse 17). He had shown that he cannot in every case even carry out what he promises, because he does not plan according to the flesh. Then, so that no one would stretch this suspicion to cover his teaching as well, he adds, “But as God is faithful, our word to you was not yes and no” (Second Corinthians 1, verse 18).

And notice how, after saying so many things beforehand, he again sets down still other grounds of excuse, going on to say, Verse 18: “Since many boast according to the flesh, I will boast too.” What does “according to the flesh” mean? Of outward things: of high birth, of wealth, of wisdom, of being circumcised, of Hebrew ancestry, of public fame. And see his wisdom. He sets down things that he shows to be nothing, and he calls it folly besides. For if boasting of things that really are good is folly, much more is boasting of things that are nothing. And this is what he calls “not according to the Lord.” For there is no advantage in being a Hebrew, or in anything else of that kind whatever. So do not think I set these things down as a virtue. No; but because those men boast, I too am forced to make my comparison on these points. [h]

He does the same in another place too, saying, “If anyone thinks he may trust in the flesh, I more” (Philippians 3, verse 4); and there too it is because of those who trusted in it. Imagine a man who came of an illustrious family but had chosen the life of philosophy. He sees others priding themselves greatly on their good birth, and wanting to take down their pride, he is forced to speak of his own distinction — not to adorn himself, but to humble them. That is exactly what Paul does.

Then, leaving those men, he empties his whole rebuke on the Corinthians, saying, Verse 19: “For you gladly put up with the foolish.” So you are to blame for this, and more than they are. If you had not put up with them, and so been harmed as far as it lay with them to harm you, I would not have said a word. But I do it out of tender care for your salvation, and stooping down to your level.

And see how he pairs even his rebuke with praise. Having said, “You gladly put up with the foolish,” he added, “being wise yourselves.” For it was a sign of folly to boast, and about such matters. And yet it was right to rebuke them and say, ‘Do not put up with the foolish’; but he does it in a way that gains more. If he had done that, he would have seemed to rebuke them because he himself lacked these advantages. As it is, having shown himself their superior even on these points, and that he counts them as nothing, he corrects them to greater effect. For the present, though, before he enters on his own praises and the comparison, he also reproaches the Corinthians for their great servility, because they had submitted to those men beyond all measure. And notice how he mocks them.

Verse 20: “For you put up with it,” he says, “if someone devours you.” [j]

Then how could you say, “so that in what they boast of they may be found just as we are” (verse 12)? Do you see that he shows they did take from them — and not simply take, but take beyond all measure? The word “devours” shows this plainly. “If someone brings you into slavery.” You have given away your money, and your persons, and your freedom. For this is more than taking from you: to be masters not only of your money but of you yourselves. He makes this plain earlier too, where he says, “If others share this right over you, do not we still more?” (First Corinthians 9, verse 12). Then he adds something more severe, saying, “If someone exalts himself.” For your slavery is not a moderate one, and your masters are not gentle; they are oppressive and hateful.

“If someone strikes you in the face.” Do you see tyranny carried further still? He said this not meaning that they were actually struck in the face, but that those men spat on them and dishonored them. That is why he added, Verse 21: “I speak by way of dishonor.”

For you suffer not one bit less than people struck in the face. What could be stronger than this? What oppression could be more bitter? They have taken from you your money, your freedom and your honor, and even so they are not gentle toward you, nor do they let you remain in the rank of servants; they have treated you more insultingly than any bought slave. [k]

“As though we had been weak.” The expression is obscure. Since the subject was an unpleasant one, he put it in a way that would steal the offense away under cover of obscurity. What he means is this: Can’t we do these things too? Yes, but we do not do them. Why then do you put up with these men, as though we could not do these things? It would be charge enough against you that you put up even with men who play the fool. But that you do this even when they despise you so, plunder you, exalt themselves, strike you — that admits of no excuse and no reason whatever. This is a new way of deceiving. People who deceive usually give, and flatter; but these men deceive, and take, and insult you besides. So you cannot have a shadow of excuse, since you spit on those who humble themselves for your sakes so that you may be raised up, but admire those who exalt themselves so that you may be brought low. Could we not do these things too? Yes, but we do not want to, because we look to your good. They sacrifice your interests and seek their own; we sacrifice our own and seek yours.

Do you see how in every case, while he speaks plainly to them, he also alarms them by what he says? If it is for this reason that you honor them, because they strike and insult you, we can do this too: enslave you, strike you, exalt ourselves over you. Do you see how he lays the whole blame on them, both for their senseless pride and for what looks like folly in himself? It is not to make myself more conspicuous, but to set you free from this bitter slavery, that I am forced to boast a little.

But we ought to examine not only the things that are said, but the reason for them as well. Samuel too composed high praise of himself when he anointed Saul, saying, “Whose donkey have I taken, or whose calf, or whose shoes? Or have I oppressed any of you?” (First Samuel 12, verse 3, in the Greek Old Testament). And yet no one finds fault with him. The reason is that he did not say it to show himself off. Because he was about to appoint a king, he wanted, under the form of a defense of himself, to teach the king to be gentle and mild.

And notice the wisdom of the prophet, or rather God’s love for humankind. Because he wanted to turn the people from their plan, he gathered a number of hard things together and declared them of their future king: for instance, that he would make their wives grind at the mill, and the men shepherds and mule drivers (First Samuel 8, verses 11 to 18). He went through all the service that belongs to a kingdom in minute detail. But when he saw that none of these things would hold them back, and that they were incurably sick, he both spares them and trains their king to gentleness (First Samuel 12, verse 5). That is why he also calls the king as a witness. For no one was then bringing a suit or a charge against him that he needed to defend himself; he said those things to make the king better. And that is also why he added, to take down the king’s pride, “If you will listen, you and your king,” such and such good things will be yours (First Samuel 12, verse 14);

“but if you will not listen, then the reverse of all of it.” Amos also said, “I was no prophet, nor the son of a prophet, but only a herdsman, a gatherer of sycamore fruit. And God took me” (Amos 7, verses 14 and 15). But he did not say this to exalt himself. He said it to stop the mouths of those who suspected he was no prophet, and to show that he was no deceiver and did not speak out of his own mind. Again, another prophet, to show the very same thing, said, “But truly I am full of power by the Spirit and might of the Lord” (Micah 3, verse 8). [m]

And David too, when he told the story of the lion and the bear (First Samuel 17, verses 34 and following), spoke not to glorify himself but to bring about a great and admirable end. Since no one believed he could conquer the barbarian unarmed — he who was not even able to bear arms — he was forced to give proofs of his own courage. And when he cut off the edge of Saul’s robe, he did not say what he said for show, but to drive off an evil suspicion they had spread abroad against him, that he wanted to kill Saul (First Samuel 24, verses 4 and following).

So we must look everywhere for the reason. The one who looks to the good of his hearers, even if he praises himself, not only does not deserve blame but even deserves a crown; and if he keeps silent, then he deserves blame. For if David had kept silent then about Goliath, they would not have let him go out to the battle, or set up that glorious trophy. That is why he speaks: because he is forced to. And he did not speak to his brothers, even though they too distrusted him, as the king did; envy had stopped their ears. So, leaving them alone, he tells his story to the one who did not yet envy him.

For envy is a fearful thing, a fearful thing, and it persuades people to despise their own salvation. This is how Cain destroyed himself, and before him the devil, who destroyed Cain’s father. So too Saul invited an evil demon against his own soul, and when he had invited it, he then envied his physician. For such is the nature of envy: he knew that David had saved him, yet he would rather have perished than see the one who saved him held in honor. What could be more grievous than this passion? One cannot go wrong in calling it the devil’s offspring. And in it is contained the fruit of empty glory — or rather its root as well, for these two evils regularly give birth to each other. And this in truth is how Saul came to envy as he did, when they said, “David struck down his ten thousands” (First Samuel 18, verse 7). What could be more senseless than that?

Why do you envy? Tell me! Because so-and-so praised him. Surely you ought to rejoice. Besides, you do not even know whether the praise is true. Are you grieved, then, because without being admirable he has been praised as if he were? Then you ought to feel pity for him. If he is good, you ought not to envy him when he is praised, but join in praising him with those who speak well of him. If he is not, why are you galled? Why drive the sword into yourself? Because he is admired by people. But people are here today and gone tomorrow. But he enjoys glory. What kind, tell me? The kind the prophet calls “the flower of grass” (Isaiah 40, verse 6, in the Greek Old Testament). Are you envious, then, because you carry no burden and do not haul around such loads of grass? If he seems enviable to you on that account, why not envy the woodcutters too, who carry loads every day and bring them into the city? His load is no better than theirs; it is even worse. Theirs galls only the body, but this one has often harmed even the soul, and caused more anxiety than pleasure. And if someone has won fame for his eloquence, the fear he lives with is greater than the good name he enjoys; what is more, the good name is short-lived, and the fear is constant. But he is in favor with those in power. There again there is danger, and envy. For as you feel toward him, so do many others. But he is praised all the time. That produces a bitter slavery. He will not dare to do freely anything he judges he ought to do, for fear of offending those who extol him; that distinction of his is a hard bondage. So the more people know him, the more masters he has, and the greater his slavery, since masters of his turn up everywhere.

A servant, once he is out of his master’s sight, catches his breath and lives in complete freedom. But this man meets masters at every turn, for he is the slave of everyone who shows up in the marketplace. Even if some necessary errand presses on him, he does not dare set foot in the marketplace unless his servants are following him, and his horse, and all the rest of his show set out in array, for fear that his masters condemn him. And if he sees one of his friends — one of those who really are friends — he does not have the confidence to talk with him on an equal footing; he is afraid of his masters, afraid they may throw him down from his glory. So the more distinguished he is, the more enslaved he is.

And if he suffers anything unpleasant, the insult is all the more galling, because there are more people to witness it and it seems to be an attack on his dignity. It is not only an insult but a disaster as well, for he also has many who gloat over it. In the same way, if he comes into the enjoyment of some good thing, he has more people who envy him and run him down and lie in wait to destroy him. Is this a good thing, then? Tell me. Is this glory? Not at all. It is disgrace, and slavery, and chains, and every burdensome thing one could name.

But if the glory that comes from people is so greatly to be desired in your eyes, and if it troubles you so much that so-and-so is applauded by the crowd, then when you see him enjoying that applause, cross over in your thoughts to the world to come and the glory that is there. Just as, when you are running to escape the charge of a wild beast, you go into a hut and shut the doors, so now too flee to the life to come and that glory beyond words. For in this way you will trample this glory underfoot, and easily lay hold of that one, and enjoy true freedom and the eternal good things. May we all attain them, through the grace and love for humankind of our Lord Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, might and honor, now and always, and forever and ever. Amen.